Buddha declared that he had always taught with an open hand, hiding nothing, but we must remember that Buddha did indeed teach his closer and advanced disciples with an open hand, hiding nothing. Today this profound or sound Dharma teaching (difficult to understand in essence and easy to mistake) is dispensed very quickly, without adequate preparation to ordinary people who come to the Dharma as casual lay followers. Thus in the hands of Masters who are too eager to please their adepts, possess little judgement and perhaps lack a profound understanding themselves, there is much misunderstanding and abuse if higher Dharma is too readily dispensed. Indeed the Dharma is for all human creatures lost in samsara, but the Dharma which is most adequate for those still with strong impediments and a mind that is not prepared is Bodhisattvayana or Dharmayana. But remember the words of Huineng:
“There does not really exist immediate and gradual doctrines (Dharmayana and Bodhi Dharmayana), but as there are people with a rapid mind and those who are without such a mind, the disoriented pass upon a path by levels and the others practice in a manner that is direct.
But once either one or the other understands the heart of the mind (the pure mind) and contemplates upon his true nature, the awakening is equal for both.
Why speak of a gradual and direct awakening? It is because some are slow and others swift to reach there. For this reason one speaks of gradual and instantaneous; but Doctrine there is just one.
There never has existed different vehicles (yanas). There is one law that adopts different forms of transport, depending on the capability within the heart of the mind of men.”
The Higher Dharma, Bodhi Dharmayana, then must be dispensed cautiously with wisdom. People believe too much in what is written and transcendental texts should be shunned unless they are read with the direction of able Masters who can guide the reader with correct accompanying meditation and daily practice. Each student of Dharma must be taught according to their needs and abilities and according to the predisposition of their mind to receive and the nature of the mundane path they are treading at that moment. No one should be turned away whether they are a criminal or noble man, gay or a traditional family person. These are just social differences and the pure nature of all human creatures is identical. Individual differences, poverty or wealth, gender, education and culture just mask this true nature which can never be destroyed. We can fortunately identify various levels of the one Dharma path, remembering that these are just labels which separate the one path artificially so that the teachings can be better understood. 1. Bodhisattvayana 2. Dharmayana 3. Bodhi Dharmayana.
The Bodhisattva path is included in the Dharmayana teachings and amplified. Both are then included and further amplified in the Bodhi Dharma teachings which are difficult and profound.
The Bodhisattvayana teachings here are centered upon the principle text of Shantideva regarding the compassion and benevolence which must be taught and practiced towards every individual sentient creature. These teachings are to be spread in this world of Samsara and are to be applied to every aspect of human existence. No one is excluded and as Shantideva declared… "While their evil ripens in me, may all my virtue ripen in them."
The Dharmayana teachings are based upon the ideas of the Great Master the Ven. Maha Ghosananda, who declared: "The Dharma is visible here and now. It is always in the present, the omnipresent. The Dharma is timeless. It offers immediate results. In Buddhism (nowadays) there exist three yanas or vehicles (Theravada, Mahayana and Vajrayana) and none of these is superior to or better than the others. They all contain the same Dharma. But there exists a fourth vehicle that is even more complete. I call it Dharmayana, the proper universe, and it includes all the paths that lead to peace and benevolent love. Because it is complete, Dharmayana can never be sectarian. It can never separate us from any of our brothers or sisters."
Dharmayana then must include profound internalization of all the gradual disciplines of Theravada, Mahayana and Vajrayana that lead to the dissolving of Identity and Suffering. We must reject all that is shallow, all rites ceremonies and rituals that are not taught with a clear understanding of their deeper meaning beyond the mere words spoken. We must reject both superstition at one extreme and cognitive academic teaching at the other which destroy the true richness of the higher levels of the path beyond the Dharma words and practices.
The Bodhi Dharmayana teachings, the path of Awakening to Non-Duality that must be taught and protected against intellectualism and blind esotericism, are reflected in the direct paths of Chan Ssu Lun and Mahamudra. It is the practice which is important, the practice, which at its pinnacle cannot be taught by words.
Our emphasis here in this webpage then is upon correct Bodhisattvayana and Dharmayana teachings, because it would be mirroring folly if we simply declared what was incorrect without providing teachings that are correct, allowing each student to see by direct experience where the truth lies.
This is important, for only by direct experience can the truth be made clear.
Many have heard the words of the Kalama Sutra, but listening and understanding is of no use if it is not put into practice. The message is clear... Read each line and fully understand its importance.
“Do not go upon what has been acquired by repeated hearing; nor upon tradition; nor upon rumour; nor upon what is in a scripture; nor upon surmise; nor upon an axiom; nor upon specious reasoning; nor upon a bias towards a notion that has been pondered over; nor upon another's seeming ability; nor upon the consideration, 'The monk is our teacher.'
"Kalamas, when you yourselves know (by direct experience) 'These things are incorrect; these things are blameable; these things are censured by the wise; undertaken and observed, these things lead to harm and ill,' abandon them.
"Kalamas, when you yourselves know: 'These things are correct; these things are not blameable; these things are praised by the wise; undertaken and observed, these things lead to benefit and happiness,' enter on and abide in them.
BODHISATTVAYANA
So much is that word “compassion” bandied about that we forget that it is just one part of the "Four Exalted Dwellings”, the “sublime states”, which is also a main theme of the Kalama Sutra. Buddha declared about Benevolent Love: "The disciple of the Noble Ones, Kalamas, who in this way is devoid of coveting, devoid of ill will, un-deluded, clearly comprehending and mindful, dwells, having pervaded, with the thought of amity, one quarter; likewise the second; likewise the third; likewise the fourth; so above, below, and across; he dwells, having pervaded because of the existence in it of all living beings, everywhere, the entire world, with the great, exalted, boundless thought of amity that is free of hate or malice." Compassion "He lives, having pervaded, with the thought of compassion, one quarter; likewise the second; likewise the third; likewise the fourth; so above, below, and across; he dwells, having pervaded because of the existence in it of all living beings, everywhere, the entire world, with the great, exalted, boundless thought of compassion that is free of hate or malice." Happiness or Gladness: "He lives, having pervaded, with the thought of gladness, one quarter; likewise the second; likewise the third; likewise the fourth; so above, below, and across; he dwells, having pervaded because of the existence in it of all living beings, everywhere, the entire world, with the great, exalted, boundless thought of gladness that is free of hate or malice." Equanimity: "He lives, having pervaded, with the thought of equanimity, one quarter; likewise the second; likewise the third; likewise the fourth; so above, below, and across; he dwells, having pervaded because of the existence in it of all living beings, everywhere, the entire world, with the great, exalted, boundless thought of equanimity that is free of hate or malice."
The Compassion of Bodhisattvayana is not complete unless one practices each one with harmony and balance between them.
DHARMAYANA
It may indeed seem strange for many that the term Dharmayana, so often associated with the early teachings of Buddha, should be paired in this page with a gold line drawing of a Bodhisattva and his consort, but there is a reason why this has been presented in this form.
First, it is to draw attention to the fact that Dharmayana, the Dharma path, is fundamental to even the most apparently esoteric teaching of Buddha Dharma
Second, it is to make evident that although the Bodhisattva concept is not emphasized in early Buddhism, the intention of Buddha Dharma, which is the liberation of Suffering and the elimination of Identity, includes the necessity of pursuing a life of generosity and benevolence. After the council that split Buddha Dharma in two major divisions, Dharmayana was re-affirmed and re-established and the Bodhisattva idea introduced to stop the Identity from re-establishing itself even in the lives of arahats who had not advanced beyond duality.
Third, it is to make the clear statement that there is just one Buddhism. Now this does not just mean that all Buddhism is based upon the same fundamental ideas, but also that even the higher teachings are identical and are masked only by the superficial external colorings of the practices, which are also identical. In fact, a realized Bodhisattva sees no difference and being a master of one is a master of all.
There have been attempts to draw the threads of Buddha Dharma together at the roots searching out and uniting apparently different groups on the basis of common fundamental threads. These threads naturally enough are found within the Bodhisattva ideal. Noble though this endeavour is at a time when “love between human creatures regardless of belief” seems important, there is an inherent flaw. It builds and generates the new Modern Buddhism and tends to mask the higher ideals of Buddha. It becomes too comfortable, too secure and too attainable. As a result, a religious doctrine of compassion and love is built, as we have said, which is not different than any of the world’s religions except in the non-acceptance of a supreme power and a lasting soul.
The concern of those who tread this path is not doubted, nor is their honesty, their integrity or intentions. Their work in social areas is correctly within the framework of Buddha Dharma but it falls short. It is incomplete Buddha Dharma and it simply camouflages the differences that should be challenged at higher levels of meditation and practice that are alien to the true Dharma and that forge idealistic separation, causing dual thought and enmity at levels where there should be unanimity and comprehension.
The Bodhisattva shown with his consort is representative of the highest level of the path, which is the unity of the Masculine Principle of true compassionate understanding of the unity of all things and the Feminine Principle of the Wisdom and Understanding of the internal essence of life within every creature. He is the means, she is the path.
You will see too that the Bodhisattva wields a sword. That is because he is Manjushri and his sword represents the cutting away of Ignorance wherever it is found. No matter whether it is within or outside of the Buddha Dharma realm, ignorance must be cut away. No matter whether it is within initiations or higher teachings, ignorance must be cut away. No matter whether ignorance is within the words of adepts or masters, it must be cut away.
That is also our task in this page.
If it is not, then Buddha Dharma will decay and be lost. Perhaps the eventual loss is inevitable. But perhaps there will spontaneously arise another human creature who will reach beyond the mundane, realizing that the no-mind is prepared to fight against the great blanket of obscurity that darkens the world. Our task, however, is to let the Dharma truth last as long as possible, even as a small seed in the ashes of civilization. But who can be trusted to teach these Dharma Truths?
It is the Warriors of Higher Dharma, Masters of Bodhi Dharma who must actually present the correct teachings of Bodhisattvayana and Dharmayana. It cannot be left only in the hands of those who do not fully understand.
Where today are the Tilopas, Naropas, Marpas and Milarepas?
Where today are masters like Hueneng, Yunmen, Fayen, Caoshan, Dong shan, Linji, Guishan, Yangshan and Zongmi?
WE MIGHT EXPECT TO FIND THEM IN THE HALLOWED HALLS OF BUDDHISM, BUT IN THIS WORLD IT IS CLEAR THAT FINE ROBES DO NOT MAKE A FINE MASTER OR JUDGE, NOR DO FINE WORDS MAKE FINE HUMAN CREATURES.
The Master of Truth, Kunga Legpa [DRUNGPA KUNLEY], possessor of the bow and arrow that slays the Ten Enemies (impediments), Master of the hunting dog that kills duality, and Bearer of the Shield of Loving Kindness, Compassion, and Patience, when young, left his home, patrimony, family, and friends, as Buddha and so many other Masters did. Through a synthesis of the meaning of all the teachings he had received, he awakened to the truth of no-mind. Upon this understanding, he offered his robes to the image of Buddha, and as a mendicant wandered through the World following his own nature. He summarized his understanding in these words and in subsequent clear verses he echoes the spirit and ideas of the true old masters.