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Is the Vajrayana/Tibetan tradition part of Mahayana or not?
Sometimes people say that Tibetan Buddhism is part of Mahayana but I have also heard that Vajrayana counts as a third school, is it part of Mahayana or a completely seperate school?
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Tibetan Buddhism teaches all three vehicles (hinayana -fundamental, mahayana, vajrayana), but some focus more or less on the different vehicles.
I wonder if someone gets to get his mouth washed out with soap for using it? No! I'm not supposed to care about ancient disputes, am I?
Here's a recent thread on the Three Buddhist Schools:
newbuddhist.com/discussion/17858/help-me-learn-about-the-3-buddhist-schools
When used to refer to the preliminary teachings taught within Mahayana or Vajrayana, it is a neutral technical term.
The term 'hinyana' (small wheel) was introduced by the maha (greater) yana to belittle their predecessors and bolster their authority.
As far as I rememember there were ten or twelve original Buddhist schools. Then we had the first council and many were dissolved into nothingness. Therevada was one of the original 'Hinyanist' or 'School of the elders'.
Buddhism arrived early in Tibet, direct from India via the Silk Road. This Buddhism was not the "Tibetan Buddhism" as practiced today, however. At this point in India, Buddhism was already a mass of different practices and philosophies, from the scant accounts we have, and was different from even what we call Theravadan today. On top of that, Buddhism in Tibet quickly incorporated distinct elements of the native religion, Bon, to begin transforming Indian Buddhism into something different.
Then, over the next thousand or so years, Tibet and China began a dance of influence and dominance with the Mahayana and Chan Buddhism that developed there. At one point, Buddhism was actually wiped out in Tibet and later re-established from a few surviving temples in isolated regions.
Eventually, Chinese Buddhism influenced Tibet enough so that they shared quite a bit of language. However, Chinese Buddhism continued to reject the heavily cultural Tantric element so that remained distinctively Tibetan.
So if you look at the first path Buddhism took into Tibet, then Vajrayana is a distinctive branch that arrived from India. If you look at the influence of Chinese Mahayana, it's another branch of Mahayana.
Hope this makes a fascinating but confusing subject only slightly confusing.
These are all very essential aspects of Mahayana Buddhism but they fall into the lower scope of meditation, Each meditation builds upon the next.
Aside from that I think just as many Mahayanists say their vehicle is vastest as Theravadans who say Mahayanists are Hindu.
I've found this conversation interesting, in the same way I find Christians debating Catholicism vs Presbyterian vs Lutheran and such interesting. The core is the same, and the most important, yet everyone gets lost in the details instead of focusing on the important things.
In any case I am not going to defend them, I am only responsible for my behavior (not theirs) and also I have concern for whether my teacher is ethical. I don't think my teacher or her teacher have ever been derogatory. Critical of differences in approach to dharma, but not derogatory. Her teacher said that it is a good thing for a lifetime to study shravaka view of emptiness and that his favoring shentong does not put down the shravaka view.
&Shravaka view means emptiness of the skhandas is what constitutes emptiness.
Another example is my teacher's teacher often teaches the 'two truths' even though the highest view he teaches goes beyond or refines 'the two truths'.
Vajrayana is the third vehicle, which is built on the basis of the Individual and Great Vehicle (Hinayana & Mahayana, just words no flaming or pretension).
So without the Individual Vehicle and Greater Vehicle there is no Vajrayana.