Mahayana and Tantric san ̇ ̇ghas
We can see clearly in Edward Conze’s translation of
the Large Sutra on Perfect Wisdom(p. 66 ff.) that the
idealized Mahayana community is based on the eight
noble beings. In addition to the eight noble beings
of earlier Buddhism, however, the Mahayana com-
munity also includes BODHISATTVASand buddhas.
These are theoretically infinite in number, but best
known amongst them are the eight bodhisattvas, in-
cluding Mañjus ́r, Avalokites ́vara, Ksitigarbha, and
so on, and the buddhas AKSOBHYA, AMITABHA, and
Vairocana. These noble bodhisattvas and buddhas
are sometimes called “celestial” because they are lo-
cated not in this ordinary world, but on a bhumi
(high spiritual level) or in a fabulous buddhaksetra
(buddha-field or pure land).
Mahayana tradition holds that bodhisattvas and
buddhas are not motivated by NIRVANA, the partial
freedom from REBIRTHattained by the eight noble be-
ings. They instead produce BODHICITTA(thought of
enlightenment), attain samyaksambodhi(right and per-
fect enlightenment), become buddhas, and work for
countless ages for the benefit of the world. Noble bo-
dhisattvas are on their way to attaining, and buddhas
have actually attained, an everlasting enlightenment
that shows itself in manifold ways appropriate for the
benefit of the world. The Mahayana scriptures there-
fore claim that the Buddhist community is present in
the world to a much greater degree and in many dif-
ferent forms compared to the community of the eight
noble beings that is described in the scriptures of the
MAINSTREAMBUDDHIST SCHOOLS.
In Buddhist TANTRA, the idealized community is
understood to be pervaded by the nature of the guru
and further augmented by VIDYADHARA(knowledge
holders or sorcerers). Vidyadharaare said to be highly
motivated bodhisattvas who utilize esoteric medita-
tion, including sexual pleasure, to quickly attain high
spiritual goals. Also given importance in the idealized
tantric community are wrathful female figures
(DAKINI), personal meditation deities (istadevata), and
dharma protectors (dharmapala).
The differences between actual historical Mahayana
and pre-Mahayana communities have not been con-
clusively determined. The records of early Chinese
travelers in India suggest that both functioned equallySAN ̇GHATibetan monks sitting together during a ceremony at a monastery in Himachal Pradesh, India. © Lindsay Hebberd/Corbis. Reproduced
by permission.