The Tree of Enlightenment

CHAPTER TWENTY-ONE
ahayana uddhism in raice
W e have looked at the origins of the Mahayana tradition
and at three representative sutras that belong to the formative
period of its canonical literature. We have also looked at
the development of Mahayana exegetical thought, at the doctrine
of emptiness, at the central importance of mind in the
Buddhist tradition, and, in so doing, at the philosophies of the
Middle Way and Mind Only schools. Finally, we have discussed
the subsequent syncretic development of Mahayana philosophy.
Having done all this, it is important to devote some
time to the practice of the Mahayana path. e Mahayana is
not only a highly developed and profound philosophy and psychology,
it is also an accessible, dynamic vehicle for the achievement
of Buddhahood. Although religious and philosophical
developments may be its backbone, the Mahayana is also a very
attractive and vibrant path to many people in different cultures
throughout Asia and in parts of the Western world. It is said that
the Mahayana path begins with the awakening of the enlightenment
thought (bodhichitta). But even before the awakening of
bodhichitta, there are certain important preliminaries that need
to be cultivated if one is to embark on the path to Buddhahood.
As we examine briefly these preliminary practices, it will become
clear that the Mahayana is not a path different from or independent
of the Buddhist path as a whole. Rather, it is an enhancement
of the Buddhist path in general.
e first of the preliminary practices is the cultivation of
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