2 Assess the significance of the idea of the Three Vehicles. (12) 2019 Paper Q
2 Assess the significance of Theravada as the only surviving form of Nikaya Buddhism (12)
2 Assess the Theravada rejection of the idea of the Three Vehicles. (12)
2 Assess the signifiacnce of use of images and stupas of Buddha Gautama to Theravaada Buddhism. (12)
2 Assess the importance of Buddha Gautama to theravada Buddhism. (12)
2 Assess the significance of an emphasis on renunciation in Buddhism.
2 Assess how far it is the case that the goal of nibbana and parinibbana is refected in distinctive practices and emphases of Theravada Buddhism. (12)
2 Assess the importance of the four stages to becoming an arahant to theravada Buddhism. (12)
2 Assess how far the teachings of Theravada are distinctive. (12)
2 Asess the claim the Thereavada interpretation, emphasis and application of the life and teachings of the Buddha is the essentially no different to other traditions of Buddhism. (12)
2 Assess the view that the Jhanas are not essential for the Buddhist Arahant goal (12)
The Jhanas are defined as the altered states of consciousness which lead up to the ultimate goal of enlightenment; the Arahant goal. To progress through the Arahant Path is synonymous to progressing through the Jhanas, for Theravada Buddhists. Therefore, from the Theravada perspective this is certainty wrong. However, if one compares it to the Mahayana perspective of developing Bodhicitta, the Jhanas appear to be non-essential in comparison.
This view is weak in the eyes of Theravada Buddhists. There are two key reasons for why this is the case. Firstly, Theravada Buddhists place a huge amount of emphasis on the texts which indicate towards a slow, gradual climb to become enlightened which fits in with the view that one must ascend the Jhanas to become enlightened. In the Utthana Sutta, the Buddha states that one must 'resolutely train yourself to attain peace.' This fits in with the four key stages of the Arahant Path, which teach that between each stage one must meditate and train to blowout the three fires of greed, ignorance hatred. Therefore, the fact that the concept of the Jhanas and Nirvana are so tightly linked, it must mean that the Jhanas are essential to achieve the Arahant goal. The second reason for why the Jhanas are essential to reaching the Arahant goal is closely linked with the notion of'Samadhi' Buddhaghosa defined Samadhi as 'the centring of consciousness and consciousness concomitant evenly and rightly on a single object.' In this way, Samadhi is also related closely to the 'right consciousness' and the four contemplations which come with it.
Therefore, if one reveres the Eightfold path, the concept of Samadhi and thus also the Jhanas must be essential for enlightenment, as they are closely linked. If the Jhanas were not essential, logically, neither would 'right consciousness,' which is not something either Theravada or Mahayana Buddhists are willing to claim.
On the other hand, Mahayana Buddhist thinking emphasises Bodhicitta over the notion of the Jhanas. While both accept the importance of 'right consciousness' Mahayana Buddhists put more weight on developing compassion and helping others obtain enlightenment rather than the Theravada Arahant path of individualism. In this way, it can be viewed as less essential to transcend the Jhanas than cultivating altruistic compassion. A well-known Zen proverb reads 'Before enlightenment; chop wood, carry water. After enlightenment; chop wood, carry water.' This highlights the idea of Bodhicitta, the compassion will lead someone into enlightenment and afterwards they will carry on being a compassionate being rather than only focussing on the 'self' as the Jhanas would have one do. Moreover, the essential nature of the Jhanas depends upon how much weight one puts on the scriptures. It is well known that Mahayana Buddhists do not revere the Buddha in as much light as Theravadins do, as the Theravadins view him as a once in a generation occurrence who sets in motion the wheel of Dharma whereas Mahayana Buddhists view him as one of many. Therefore, with such quotes which point heavily in favour of the Jhanas (such as 'Drop by drop is the water pot filled,') can be viewed as less important for the cause. Mahayana texts which emphasise Bodhicitta and other such methods of obtaining enlightenment can be held equally as important, as they may well come from other such 'Buddhas.' Thus, overall, while Mahayana Buddhists certainly do view consciousness as important, this can be placed as less important as the doctrine of Bodhicitta and altruism, in contrast to the individualistic nature of the Jhanas.
To come to an overall conclusion, this statement is clearly wrong. As has been proved, the Jhanas, almost by definition, are strongly linked to the notion of consciousness and moreover the notion of mindfulness of the conscience. This means that to disregard the Jhanas as 'non-essential' one is also disregarding the notion of the conscience as nonessential. As this is a claim neither Theravada or Mahayana Buddhists would make, this statement can be clearly regarded as wrong. Moreover, while for Mahayana Buddhists the idea of Bodhicitta is essential to Nirvana, this does not necessarily mean that mindfulness of the conscience is rendered non-essential; both must work in tandem. This means that from both a Theravada and Mahayana perspective this statement is wrong.