The Spread and Development of Later Buddhism MBI 105

                                                      Lesson 4

  The Birth of Mahayana

The term Mahayana and, of course, Hinayana appeared first in the Sutras on Far-Reaching Discriminating Awareness, the Perfection of Wisdom Sutras (Prajnaparamita), in approximately the second century of the modern era. Two monks, Fa-Hsien and Hsuan-Chuang, who travelled to India from 392 to 414 A.D. and from 629 to 645 A.D. respectively, reported that two kinds of doctrines called Maha and Hina existed, and that there were temples where monks were learning either or both of them.

Now that becomes an interesting observation, for it shows that the division that had developed between Dharmayana and Mahayana still allowed mutual study and co-operation at that time.

Unfortunately that peaceful coexistence was not to last until the present age.

Lesson 4                      The Birth of Mahayana

Today, the so called lesser vehicle, consisting of Sravakas and Pratiekas has become a collective term for the eighteen major Buddhist schools that evolved. This, of course, denies the subtle base of the revolutionary seven groups that led to the Mahayana path, which in itself was to evolve into many different paths. Here we will use three references in describing early Buddhism: Sravakayana, Pratiekayana and Bodhisattvayana, while making it clear that some of the schools under these banners evolved after Mahayana declared itself.

During the early years, while the Pratieka Buddhas continued in their customary silence, the Sravakas continued as the visible representative of Buddhism. After Buddhas death, they codified and directed the rules of the monastic order, classified the teachings of Buddha and generated Abhidharmas. Buddha Dharma spread and eleven major schools continued, while seven schools, as we saw, flourished with new ideas. All, however, remained faithful to the basic Dharmayana ideas.

When the seeds were in place, a new Buddha Dharma emerged. It was the Great Vehicle (Mahayana), called the Bodhisattva Vehicle.

Without supplanting the Sravaka vehicle or displacing the Forest Pratieka vehicle,-- which continued spreading eventually into Sri Lanka, Myanmar, Thailand, and Cambodia,-- the Mahayana took hold with creative fervor and extended eventually into China, Tibet, Bhutan, Sikkim, Nepal, Mongolia, Japan, and Korea and Vietnam.

While the Sravakas involved themselves with the sutras and inclined towards a prajna concerned with impermanence, suffering, and no identity and looked towards the dissolution of craving and clinging as a solution, the new prajna looked to the perfection of wisdom (prajna-paramita), which also included impermanence, suffering and No Identity, but looked towards non duality as a solution

For those sincere practitioners upon the path, the Sravaka Prajna indeed led to Awakening (bodhi), but the new schools looked to a knowing of all things in all their aspects (sarvakaraj-nata), which they considered to be the supreme, correct and natural Awakening (anuttarasamyak-sambodhi).

This was rooted in the initial concept of arousing the thought of a complete enlightenment (Bodhichitta), in which one was expected to pledge oneself to…

“attain Buddhahood; just as all the Buddhas, through their Buddha knowledge, free of all obstacles, and their Buddha eye, know and see; just as they acknowledge the absence of the self-nature of things ...and ...arouse the thought of supreme and right complete Enlightenment”

This resolve immediately made the pledgling a Bodhisattva (flawed at that moment to be sure), but certain to reach eventually the supreme and perfect enlightenment that all Buddhas attained.

Yet at the same time they had to allow the paradox that neither Buddhas nor perfect enlightenment, as such, existed. For this, without the direct experience, they were expected (at least those sincerely on the path) to completely understand at a deep level the concept of “neither this nor that”.

Among all the great Mahayana sacred texts, there are many that are essential to understand. Chan Ssu Lun, for example, has its base laid upon four treatises: the Lankavitara Sutra, the Vimlamakirti Sutra, the Diamond sutra and the Garland Sutra.

But there are earlier sutras that give a simpler idea of the Mahayana concepts of the early Mahayana years. One of the first was really dedicated to lay understanding. It is sometimes called the Enlightenment Sutra, but in the version translated by Shramana An-Shr-Gao of the Latter Han Dynasty, it is called by a more elegant and deserving title: The Eight Great Awakenings Sutra.

The Eight Great Awakenings Sutra

Buddhist Disciples! At all times, day and night, sincerely recite and bear in mind these eight truths that cause great people to awaken.

The First Awakening: The world is impermanent. Countries are perilous and fragile. The body is a source of pain, ultimately empty. The five skandhas are not the true self. Life and Death is nothing but a series of transformations—hallucinatory, unreal, uncontrollable. The intellect is a wellspring of turpitude, the body a breeding ground of offenses. Investigate and contemplate these truths. Gradually break free of death and rebirth.

Now this is not a new idea of the Mahayana doctrine, but here it must be pointed out that it is considered a point of Lay Awakening. This means that it cannot be just perceived as a Truth by intellect, for it is easy to deduce that all things decay and change. It must be understood much more profoundly, at a level that allows one to be continually conscious of this impermanence of all things.

The Second Awakening: Too much desire brings pain. Death and rebirth are wearisome ordeals, originating from our thoughts of greed and lust. By lessening desires we can realize absolute truth and enjoy peace, freedom, and health in body and mind.

Once again presented here is a Dharmayana ideal, which is to restrain all craving. But as an awakening we are urged to make that restraint a natural embodiment of becoming, thus the constant rebirth of identity birth is curtailed.

The Third Awakening: Our minds are never satisfied or content with just enough. The more we obtain, the more we want. Thus we create offenses and perform evil deeds. Bodhisattvas don’t wish to make these mistakes. Instead, they choose to be content. They nurture the Way, living a quiet life in humble surroundings—their sole occupation, cultivating wisdom.

Humble surroundings and the cultivation of wisdom is here suggested as the way of the Layman. Here the Wisdom required is that which allows the development of the first two awakenings

The Fourth Awakening: Idleness and self-indulgence are the downfall of people. With unflagging vigor, great people break through their afflictions and baseness. They vanquish and defeat the four kinds of demons, and escape from the prison of the five skandhas.

Idleness and self indulgence are the natural enemies of anyone in the lay community who lives amidst the temptations of the world of the senses. This unflagging vigor is to be developed as a natural unfolding of the life force and is not to be corrupted by a zealous fanaticism directed by the mind, which can only produce more eventual suffering and tension.

Here we consider the four devils to be (a) the devil that keeps us bound to the world of the senses  (b) the devil that keeps us bound to the world of the mind (c) the devil that keeps us bound to the clinging after existence and finally (d) the devil that keeps us bound to a clinging after non existence. When these devils are destroyed, there are no more aggregates of form, sensation, emotion, perception, nor consciousness.

The Fifth Awakening: Stupidity and ignorance are the cause of death and rebirth. Bodhisattvas apply themselves and deeply appreciate study and erudition, constantly striving to expand their wisdom and refine their eloquence. Nothing brings them greater joy than teaching and transforming living beings.

This is a special message to those who are confused. Normally self confined within their nests of comfort, they appear stupid, stubborn and ignorant, no matter what education or culture they have managed to cover themselves with. But this we see revealed here as just another mask of Identity, for Buddha declares, “get moving” and develop the great joy that is available to you by teaching the Buddha Dharma and transforming others. 

The Sixth Awakening: Suffering in poverty breeds deep resentment. Wealth unfairly distributed creates ill-will and conflict among people. Thus, Bodhisattvas practice giving. They treat friend and foe alike. They do not harbor grudges or despise amoral people.

Here Lay persons are exhorted to develop charity. Now that is a different thing from both Buddhist compassion or benevolence, which are to be directed at all sentient creatures.

The Seventh Awakening: The five desires are a source of offenses and grief. Truly great people, laity included, are not blighted by worldly pleasures. Instead, they aspire to don the three-piece precept robe and the blessing bowl of monastic life. Their ultimate ambition is to leave the home life and to cultivate the Path with impeccable purity. Their virtuous qualities are lofty and sublime; their attitude towards all creatures, kind and compassionate.

Here those who are lay persons are encouraged not to rest simply on the lay path and close the door to the greater liberation available when one goes forth in the homeless life.

The Eighth Awakening: Like a blazing inferno, birth and death are plagued with suffering and affliction. Therefore, great people resolve to cultivate the Great Vehicle, to rescue all beings, to endure hardship on behalf of others, and to lead everyone to ultimate happiness.

Here, finally, is the only true Bodhisattva exhortation for lay persons. What is that advice? Cultivate the great vehicle, which is the Bodhisattva state.

These are the Eight Truths that all Buddhas, Bodhisattvas and great people awaken to. Once awakened, they even more energetically continue to cultivate the Path. Steeping themselves in kindness and compassion, they grow in wisdom. They sail the Dharma ship across to Nirvana’s shore, and then return on the sea of birth and death to rescue living beings. They use these Eight Truths to show the proper course for living beings, causing them to recognize the anguish of birth and death. They inspire all to forsake the five desires, and to cultivate their minds in the manner of Sages.

If Buddhist disciples recite this Sutra on the Eight Awakenings, and constantly ponder its meaning, they will certainly eradicate boundless offenses, advance towards Bodhi, and will quickly realize Proper Enlightenment. They will always be free of birth and death, and will abide in eternal bliss.

What this sutra shows is that the Mahayana are not effectively promoting any change among lay persons with respect to Dharmayana ideals except by telling them to support the Mahayana Ideal. There is no plea to see deeper transcendentally, there is no talk of the awakening of a sage. There is no admonition that suggests the idea of gradual or rapid Awakening. All that are presented are eight attainable Lay Awakenings, that do not even suggest delving deeper into true compassion or benevolence. Thus Mahayana, for the layman, meant no essential change, for it speaks nothing of deities or other ceremonies and rituals. It allows them also to retain the availability of the state of arahat, which many had actually attained.

Yet it calls for their support. Furthermore that support was given. Perhaps this is because the basic Indian culture, founded upon deities and transcendental phenomena, was more comfortable and less rigid than that proposed by Dharmayana,-- at least as it was presented by the monasteries and their monks. Perhaps too, the kindness shown by the new Mahayana also had an effect. History cannot tell us, for its writers invariable paint the picture that their minds tell them and being human and flawed, they can see no further.

Thus they generated two de facto stages, without perhaps meaning to do so: the arahat stage, available to all laics together with the Bodhisattva path; and an Awakened Bodhisattva stage, with its corresponding Bodhisattva path for monks. Thus the only difference in the two Bodhisattva paths was the intensity given to the path. The “going forth” signified a change of intensity rather than a giving up of the householder life.

Now let us look at relevant parts of the Sutra of Forty Two Sections, directed at monks. It was an early sutra, not too complicated, yet with great philosophical changes, which actually seems to be a partial compilation of other earlier sutras.

The Sutra of Forty Two Sections

2. The Buddha said: “The homeless Sramana cuts off the passions, frees himself of attachments, understands the source of his own mind, penetrates the deepest doctrine of Buddha and comprehends the Dharma which is immaterial. He has no prejudice in his heart, he has nothing to hanker after. He is not hampered by the thought of the Way, nor is he entangled in karma. No prejudice, no compulsion, no discipline, no enlightenment, and no going up through the grades, and yet in possession of all honors in itself -- this is called the Way.”

Notice the profound difference between this and the ancient arahat path in which one must:

1. Understand the source of one’s mind.

2. Comprehend the natural law that is not material.

3. Have no goals or objectives.

4. Not be entangled in Karma.

5. Have no compulsion or discipline.

6. Have no Awakening.

7. Have no stages upon the path.

5. The Buddha said: “If a man who has committed many a misdemeanor does not repent and cleanse his heart of the evil, retribution will come upon his person as sure as the streams run into the ocean which becomes ever deeper and wider.”

“If a man who has committed a misdemeanor come to the knowledge of it, reform himself and practice goodness, the force of retribution will gradually exhaust itself as a disease gradually loses its baneful influence when the patient perspires.”

The law of Karma stands. What one sows one reaps, but it is possible to dissolve that retribution. Thus in this life one can actually work on negating the negative energy accrued. That becomes a great incentive to avoid pitfalls as well as remedy the karma of old errors.

9. The Buddha said: “If you endeavor to embrace the Way through much learning, the Way will not be understood. If you observe the Way with simplicity of heart, great indeed is this Way.”

Here it is stated clearly enough, “Brother, you cannot become free using conscious intellect. No matter how much you believe that you understand, that will not do. Furthermore, the great trap is that the cognitive mind, being sure of its infallibility, prevents any possibility of seeing itself as the fraud that it is.”

10. The Buddha said: “Those who rejoice in seeing others observe the way, will obtain great blessing.”

 A Sramana asked the Buddha, “Would this blessing ever be destroyed?”

The Buddha said, “It is like a lighted torch whose flame can be distributed to ever so many other torches which people may bring along; and therewith they will cook food and dispel darkness while the original torch itself remains burning ever the same. It is even so with the bliss of the Way.”

It is seldom that we see expressed in the sutras this exposition of the role of gladness in the monk’s life. This gladness is to be glad when others are truly happy. Look into the subtlety of that idea.

11. The Buddha said: It is better to feed one good man that to feed one hundred bad men. It is better to feed one who observes the five precepts of Buddha than to feed one thousand good men.

It is better to feed one Sotapana than to feed ten thousands of those who observe the five precepts of Buddha. It is better to feed one Skridâgâmin than to feed one million of Sotapanas. It is better to feed one Anagamin than to feed ten millions of Skridâgâmins.

It is better to feed one Arhat than to feed one hundred millions of Anagamins.

It is better to feed one Pratieka Buddha than to feed one billion of Arhats.

It is better to feed one of the Buddhas, either of the present or of the past, or of the future, than to feed ten billions of Pratieka Buddhas.

It is better to feed one who is above knowledge, one sidedness, discipline and enlightenment than to feed one hundred billions of Buddhas of the past, present, or future.".

Now these are incredible statements, which we have seen before in part. Here is stated completely, in a way that is very revealing:

It is better to feed one Pratieka Buddha than to feed one billion of Arhats.

Thus the forest dwelling Pratieka Buddhas are placed well above the level of arahats. Perhaps that is not too surprising, but the next surely is:

It is better to feed one who is above knowledge, one-sidedness, discipline and enlightenment than to feed one hundred billions of Buddhas of the past, present, or future.

Really evaluate that statement. It is akin to that old phrase frequently heard, “If you see a Buddha on your path kill him”.

15. A monk asked the Buddha: “What is most powerful, and what is most awakened”

The Buddha said: “Meekness is most powerful, for it harbors no evil thoughts, and moreover, it is restful and full of strength. As it is free from evils, it is sure to be honored by all.”

“The most awakened is a mind which is thoroughly cleansed of dirt, and which, remaining pure, retains no blemishes. From the time when there was yet no heaven and earth till the present day, there is nothing in the ten quarters which is not seen, or known, or heard by such a mind, for it has gained all-knowledge, and for that reason it is called awakened.”

While this is clear, it contrasts with the Chan idea, proposed in the poem of Hui Neng, that the mind is not at all like mirror, for there is neither dust to obscure the mind nor a mind itself. Only when both are let go, is there a true awakening beyond words.

17. The Buddha said: “Seeing the Way is like going into a dark room with a torch; the darkness instantly departs, while the light alone remains. When the Way is attained and the truth is seen, ignorance vanishes and enlightenment abides forever.”

This seems to be in accord with the idea that the Awakening is sudden, which is certainly confirmed by the experience, but that does not mean that in many cases there is not a need for a gradual preparatory path to prepare one for that moment when the conditions are correct for the light to appear.

18. The Buddha said,  “My doctrine is to think the thought that is unthinkable, to practice the deed that is not-doing, to speak the speech that is inexpressible, and to be trained in the discipline that is beyond discipline. Those who understand this are near, those who are confused are far. The way is beyond words and expressions, is bound by nothing earthly. Lose sight of it to an inch, or miss it for a moment, and we are away from it forevermore.”

This shows the monk clearly how fragile understanding is and how delicate the vision that must “see”.  So important is that moment, that it can be missed for ever more. Why is that? It is because the stained mind of intellect seizes upon that moment and cries that it (intelligence) has seen the truth.

19. The Buddha said: “Look up to heaven and down on earth, and they will remind you of their impermanency. Look about the world, and it will remind you of its impermanency. But when you gain spiritual Awakening, you shall then find wisdom. The knowledge thus attained leads you anon to the Way.”

Important! Important! Important for any monk is this point. First there is spiritual Awakening, but the path continues, for one then must pass with wisdom to encounter the Way to walk within samsara with that Awakened mind.

21. The Buddha said: “Moved by their selfish desires, people seek after fame and glory. But when they have acquired it, they are already stricken in years. If you hanker after worldly fame and practice not the Way, your labors are wrongfully applied and your energy is wasted. It is like unto burning an incense stick. However much its pleasing odor be admired, the fire that consumes is steadily burning up the stick.”

Clear advice for all. The fire that consumes is steadily burning up the stick. Think about that every time you burn an incense stick.

27. The Buddha said: “Those who are following the Way should behave like a piece of timber which is drifting along a stream. If the log is neither held by the banks, nor seized by men, nor obstructed by the gods, nor kept in the whirlpool, nor itself goes to decay, I assure you that this log will finally reach the ocean. If monks walking on the Way are neither tempted by the passions, nor led astray by some evil influences, but steadily pursue their course for Nirvâna, I assure you that these monks will finally attain Awakening.”

28. The Buddha said: “Rely not upon you own will. Your own will is not trustworthy. Guard yourselves against sensualism, for it surely leads to the path of evil. Your own will becomes trustworthy only when you have attained Arhatship.”

These two verses give important advice and show the way clearly. Will power, as the ordinary man knows, is directed by the mind. It appears strong, and indeed behavior can be directed and controlled by the will of mind, but this will of mind does not work, because it does not reach into the pure mind.

Will power must be replaced by developing an attitude “like a piece of timber which is drifting along a stream.” Does that mean that one should give oneself up mindlessly to whatever happens? No, for the stream is the Dharma. All one has to do is apply attention with the minimal energy necessary to keep in the center of the stream. One should not be concerned about where one is going nor about being submerged in the stream. One requires just confidence in one’s true nature and in he Dharma.

30. The Buddha said: “Those who walk in the way should avoid sensualism as those who carry hay would avoid coming near the fire.”

Here is a word of great importance for those  monks upon the path who are clear about sexual traps, for it is very easy to confuse natural sensitivity with sensuality, the  handmaiden of Mara.

33. The Buddha said: Those who follow the way are like unto warriors who fight singlehanded with a multitude of foes. They may all go out of the fort in full armor; but among them are some who are faint-hearted, and some who go halfway and beat a retreat, and some who are killed in the affray and some who come home victorious.

O monks, if you desire to attain Awakening, you should steadily walk in your Way, with a resolute heart, with courage, and should be fearless in whatever environment you may happen to be, and destroy every evil influence that you may come across; for thus you shall reach the goal.

The message is evident. But note that it is directed at the idea of desiring to attain Awakening. If there are to be no goals, then how can we be correct if we desire Awakening? It is correct because Awakening is not a thing to be attained, it is a state, a tool that simply allows one to continue walking correctly on the Path. We must learn that Samsara and Nirvana are not separable.

42. The Buddha said: “I consider the dignities of kings and lords as a particle of dust that floats in the sunbeam. I consider the treasure of precious metals and stones as bricks and pebbles. I consider the gaudy dress of silks and brocades as a worn-out rag. I consider this universe as small as the holila fruit. I consider the lake of Anavatapta as a drop of oil with which one smears the feet.

This is the correct vision of the world perceived by the senses. It is to be understood and emulated by every sincere Buddha Dharma monk.

I consider the various methods of salvation taught by the Buddhas as a treasure created by the imagination.

I consider the transcendental doctrine of Buddhism as precious metal or priceless fabric seen in a dream.

I consider the teaching of Buddhas as a flower before my eyes.

I consider the practice of Dhayana as a pillar supporting the Mount Sumeru.

I consider Nirvâna as awakening from a day dream or nightmare.

I consider the struggle between the heterodox and orthodox as the antics of the six dragons.

I consider the doctrine of sameness as the absolute ground of reality.

I consider all the religious works done for universal salvation as like the plants in the four seasons.”

Exercise 4

“It is better to feed one who is above knowledge, one sidedness, discipline and enlightenment than to feed one hundred billions of Buddhas of the past, present, or future."

What is your understanding of the final verse of the “The Sutra of the Forty Two Sections” for the benefit of Mahayana monks?