The Spread and Development of Later Buddhism MBI 105
Lesson 2
Bodhisattvayana
Only correct and return this copy: reg.no. 1.
Destroy all previous copies upon pain of death.
There is one asterisk in this text.
We have seen the path of Buddha Dharma ideas and its eventual division into eighteen important schools; and from that we can draw certain conclusions. The first is that the Buddha Dharma that developed from Buddha’s direct experiences has not been adulterated.
However, just as the human mind turned the first Aryan ideas of the awe and majesty of nature into a morass of Identity contamination to the point where wise men looked beyond, to the original mind, and set the conditions in which Buddha encountered the release from obscurity, the practices of Buddhism also fell by the wayside under the very poisons it was attempting to eliminate.
Fortunately, as the human life force in many individuals is always fighting against Mara, at the same time Mara was striving to destroy, the human mind, struggling against Mara, looked for and found flaws in Mara’s armor and sought to lead Buddha Dharma forward to a state of Awakening for all sentient creatures.
Lesson Two Bodhisattvayana
As we have seen, Buddha encountered liberation through the elimination of the belief in the messages of the dual mind. He proposed a way for all sentient creatures that had as it’s subjective landmarks the experiences of the various jhanas,-- from rapture and bliss, to infinite space, infinite consciousness, and awareness of nothingness, to neither perception nor no perception. Then onward through the insight path by way of stages of reflections, pseudo-nirvana, the realization of the impulse to go further to effortless insight and then finally to cessation.
Yet, paradoxically, it was these very landmarks that allowed Mara to take hold and allowed the human contaminated mind of many of those so-called Arahats to decide that they were truly awakened when they were not.
We can see that there are various phases of importance in the Buddha Dharma path.
1. Acceptance of the probability that what Buddha taught is the truth regarding suffering and its elimination.
2. The certainty that this is the truth.
It is at this second point that one accepts the “going forth”.
3. One then enjoins battle with Mara to dissolve craving and clinging and eventually experiences great gains in that battle.
4. Then the battle against erroneous behavior is won and one sees that Identity must be dissolved completely.
It is at this point that one is convinced that one has a true nature that is opposed to Identity.
5. The battle once more with Mara is enjoined and all the arms of the developed Insight meditation at one’s disposal.
6. Identity is vanquished.
It is at this point that one becomes an Arahat.
But we must remember two things. First that the evolution of that state is open to error by the subjective “self” and second, that others can only judge that state by the observation of “objective behavior”. Thus one can appear like an Arahat, feel like an Arahat and be accepted and called an Arahat, when really Identity has not been vanquished. Likewise, that attainment can be fragile and Identity may return.
Thus when the first groups broke away from the Theravadin fold, it was not that they refuted the state of Arahatship, but that they rejected the majority of persons within the Sangha who had destroyed the arahat concept by their failure to really see the fragility of that stage or by their false Ego acceptance of that state. This did not occur in the first twenty years when the sangha was smaller and Buddha was available to see whether the true state had been attained or not.
Thus while the groups split off, seeking to win new territory from Mara, they did not refute the dharma concept of arahat. They only rejected the false idea that an arahat is the maximum state attainable before buddhahood.
Beyond Arahatship
We know that the defeat of Identity does not signify the winning of the battle. One must go forward and dissolve the belief in the Dual existence. In other words, one can destroy the Identity objectively but not destroy the base that creates the Identity. Thus it is true that although an Identity may have been apparently eliminated, it can be re-generated. This was precisely the point of those who rejected the Arahat state as being the end of the Buddha Dharma path.
You then may have a good idea of the path of development of the new schools of thought in Buddhism. It is a path beyond the destruction of Identity, beyond the craving and clinging to the Dual mind, so that intellect can serve as a tool and not be the master of one’s true nature.
Now that does not destroy the validity of the essence of the Thervadin path nor any of the schools that later divided from it. It destroys only the external cult-oriented protection structure that hides the truth. The truth of Dharmavadin still lies within Theravada and Mahasanghika ideals for all those who must pass along a gradual path, whether it bears the name Theravadin, Mahasanghika or is camouflaged by other terms, and is an integral part of the path, independent of the evolved vinyana as it stands.
For the majority of persons the Dharmavadin lay life is fully adequate, but it requires constant vigilance to prevent that “fall from grace”. Every human creature can become an Arahat and the world would be a marvelous place for all sentient creatures if that great state were accomplished by all.
But to eliminate the identities completely and destroy the power of the stained mind of Duality, one must go further, where Buddha himself traveled. This may indeed be accomplished within the Theravadin or other fold. However, if one must pass beyond the Arahat stage, this cannot be accomplished inside the Theravadin fold, nor within any other group that developed from the eighteen schools through the cognitive process. One must go beyond conscious intellect completely and experience for oneself true Awakening.
It is not necessary nor imperative that all human creatures do so, for happiness and a good life may be obtained by becoming an aware Arahat. But one must be completely conscious of the necessity for constant vigilance and sincere practice. One must also be fully conscious of the four noble truths and the eightfold path at levels beyond pure intellect, discovering by direct experience the truth of Suffering, Compassion, Happiness, Equanimity, Impermanence and Non Identity.
Those who do choose to go beyond have a difficult journey. It is the path that Buddha called “difficult and profound”, where one must experience the state of no-mind, the primordial state. Yet even then, the battle against Mara is not won for then one must learn to walk within this world of samsara until all habit has been relinquished and Buddhahood has been realized.
The Bodhisattva path leads from Arahatship to Buddhahood
The Bodhisattva path (Bodhisattvayana) arose from many of the seven schools of the Mahasanghika that split off from the Theravadins. The beauty of this Bodhisattva path is that it accepts and realizes the imperfections of the human creature. Although it has levels of attainment, does not make anyone anything, nor does it give anyone a special label. Being a Bodhisattva means nothing except that one is on the Bodhisattva path to Buddhahood.
Looking back over those seven groups, the first important point to note is the affirmation of the idea that the sutras were no more than a guide, and that there existed the possibility of a sudden awakening that could come anywhere, anytime, through correct practice and meditation.
The second important element, put forward by the Gokulika school, affirmed that all emotions are really unhappiness and that all principles have the principles of falsity. Only extinction is non-false and ultimately real, since even the thought of emptiness ceases in final extinction.
It is this idea of an end to even the concept of emptiness that is important, since it is not one iota different from what Buddha himself proposed when he was alive. It is therefore rather sad that the Arahat state was considered (and in many schools still is considered) as a final state.
This second point became the core of all future Buddha Dharma development together with the Bodhisattva ideal. Clearly neither idea arose through the practices as a flash of inspiration, but rather grew, spread and took hold gradually.
Where did the Bodhisattva idea take hold?
Buddha had often spoken of the Bodhisattva Maitreya, so the basic concept of the bodhisattva already existed. However, at one point, this state was transformed into an ideal. It is not difficult to see why, for it was the identity presence in the Arahat state that had caused the downfall of the Arahats. Those who had broken from the Theravadins were bound by their ideas to not accept the Arahat as the final stage of Buddha Dharma development. By the simple expedient means of transforming the goal from one’s personal attainment of the Arahat state to using all one’s energies so that that final objective is the release of ALL sentient creature, the clinging to the identity of the arahat stage is eliminated.
Since the Bodhisattva idea had already been established at the beginning of Buddha’s ministry, the natural symbolic objective of all those who were really in search of Buddha Dharma was to become a Bodhisattva.
Clearly then, there must have been other Arahats who had realized the Bodhisattva state and who were unknown at that time. As those Bodhisattvas were gradually discovered, they took on legendary form, with great spiritual significance no different from that of the Hindu or even the Catholic saints.
With this idea, the Bodhisattva possibility was available to all. The Bahusrutiyas evolved the concept that Buddha has a "transcendent" state in his teaching, having the power to produce the way, indicated by the five words: "impermanence", "unhappiness", "emptiness", "non-soul" and "extinction". The Bodhisattvas who were advanced upon the path naturally also assumed that power.
It was then but a small step to use the Lokottaravada idea of the transcendental state of Buddha and even the Caityakas state of deification to include enlightened Bodhisattvas under that same banner. Thus the Bodhisattvayana path came to be the path to the Mahasattva state.
With such a transcendental or deified state it was accepted that :
(1). One can acquire great merits by the creation, decoration, and worship of Bodhisattvas as well as of Buddha.
(2). Offerings of all types are considered meritorious.
(3). Religious merit can be to one's friends and relatives for their happiness .
However, they did not make the Theravadin error of saying that Bodhisattvas, before final illumination, were un-corruptible when confronted by Mara’s temptations. Thus there arose the clear division between the Sravastayana and the Bodhisattvayana.
But what of those who were neither one nor the other? What of those who, with the Buddha Dharma base and their forest dwelling conditions, were guided by a single master? They encountered the Awakening by their own efforts, without the limitation of the Arahat ceiling and without the Bodhisattva objective. These were the Pratieka buddhas who had taken the Pratiekayana path.
But these division were not and are not like a club membership. One could pass freely from the Sravaka (arahat) path, to the Pratieka (No-self discovery) path, to the Bodhisattva path, and indeed these three paths are actually included within the most advanced, richest and complete Bodhisattva paths today. Thus those who revile Sravakas or Pratiekas revile themselves.
However, problems do arise that are the traps of Mara, for if the means is confused with the goal and not blended with it, then one falls into the trap of clinging and being attached to dogma, rites and ceremonies. As a result, the simple expedient means of creating bodhisattvas and even manifestations of Buddha become nothing more than God worship, the very thing that Buddha Dharma opposes.
As long as the Bodhisattvas, deities, devas and Buddhas remain a tool to attain Awakening, all is well. Once deification is accepted as truth, the Buddha Dharma ceases to be Buddha Dharma and the human search is bound to stop at the experience of Absolute Duality, where both the Dual and the Non Dual can be observed.
This can occur even when one is doing the most profound meditations and practices. It then becomes a barrier where all religions remain trapped and does not allow the liberty of the human experience, indescribable by words, which is Non Duality, the primordial state, beyond all eternalism or existentialism.
This is best expressed in the passages on the “Dharma Door of Non-Duality” from the important Vimalakirti Sutra:
The Vimalakirti Sutra
Dharma-Door of Non-Duality
Then, the Licchavi Vimalakirti asked those bodhisattvas, "Good sirs, please explain how the bodhisattvas enter the Dharma-door of non-duality!"
The bodhisattva Dharmavikurvana declared, "Noble sir, production and destruction are two, but what is not produced and does not occur cannot be destroyed. Thus the attainment of the tolerance of the birthlessness of things is the entrance into non-duality."
Here we see the essence of conceptual Duality. When a concept is generated it immediately gives birth to its antithesis. The destruction of either destroys both.
The bodhisattva Srigandha declared, " 'I' and 'mine' are two. If there is no presumption of a self, there will be no possessiveness. Thus, the absence of presumption is the entrance into nonduality."
Here we see that the Identity existence creates existence of other objects that are not Identity. Thus craving for those objects is possible. If the concept of self can be dissolved then craving must cease as the existence of separate objects also the exists.
It is precisely this attainment of no-identity that was considered the state of Arahatship.
The bodhisattva Srikuta declared, " 'Defilement' and 'purification' are two. When there is thorough knowledge of defilement, there will be no conceit about purification. The path leading to the complete conquest of all conceit is the entrance into nonduality."
The bodhisattva Bhadrajyotis declared, " 'Distraction' and 'attention' are two. When there is no distraction, there will be no attention, no mentation, and no mental intensity. Thus, the absence of mental intensity is the entrance into nonduality."
The bodhisattva Subahu declared, " 'Bodhisattva-spirit' and 'disciple-spirit' are two. When both are seen to resemble an illusory spirit, there is no bodhisattva-spirit, nor any disciple-spirit. Thus, the sameness of natures of spirits is the entrance into nonduality."
Here Buddha would declare, “Bodhisattva and disciple are just names”.
The bodhisattva Animisa declared, " 'Grasping' and 'nongrasping' are two. What is not grasped is not perceived, and what is not perceived is neither presumed nor repudiated. Thus, the inaction and non-involvement of all things is the entrance into nonduality."
This idea is echoed in Tao philosophy, but we must beware falling into the trap of believing that “inaction” is really the elimination of activity. Actually it is the elimination of cognitive dominated intention. Natural activity, generated by the Buddha Nature and aided by intellect as a tool, is correct and a part of non action
The bodhisattva Sunetra declared, " 'Uniqueness' and 'characterlessness' are two. Not to presume or construct something is neither to establish its uniqueness nor to establish its characterlessness. To penetrate the equality of these two is to enter nonduality."
Discrimination that is natural and does NOT engage the mind that has the potential to give names and form, which are then clung to and craved, is perfectly correct and unstained.
It is only when name and form are endowed with characteristics, which allow the dual discrimination and give identity to all apparent objects, that the base for uniqueness is established. When this cognitive discrimination is destroyed then there is no discrimination of “real and separate”
The bodhisattva Tisya declared, " 'Good' and 'evil' are two. Seeking neither good nor evil, the understanding of the nonduality of the significant and the meaningless is the entrance into nonduality."
The bodhisattva Simha declared, " 'Sinfulness' and 'sinlessness' are two. By means of the diamond-like wisdom that pierces to the quick, not to be bound or liberated is the entrance into nonduality."
The bodhisattva Simhamati declared, "To say, 'This is impure' and 'This is immaculate' makes for duality. One who, attaining equanimity, forms no conception of impurity or immaculateness, yet is not utterly without conception, has equanimity without any attainment of equanimity - he enters the absence of conceptual knots.Thus, he enters into nonduality."
Thus we see in these three expositions that the spiritual concepts used in religious ideas are also vacuous. Thus they have no real significance and should not be sought after, or established as criteria.
The bodhisattva Suddhadhimukti declared, "To say, 'This is happiness' and 'That is misery' is dualism. One who is free of all calculations, through the extreme purity of gnosis - his mind is aloof, like empty space; and thus he enters into nonduality."
Here clearly the existence of individual suffering and its antithesis happiness is negated. It should also be clear that when one dissolves suffering one also dissolves all happiness. This causes novices many problems as the question rises, “if there is no happiness what is there worth having”. The answer, of course, is the natural state, the discovery of the Buddha nature and an understanding of the human mind and its natural experiences.
The bodhisattva Narayana declared, "To say, 'This is mundane' and 'That is transcendental' is dualism. This world has the nature of voidness, so there is neither transcendence nor involvement, neither progress nor standstill. Thus, neither to transcend nor to be involved, neither to go nor to stop - this is the entrance into nonduality."
To seek after the spiritual is clearly folly, for the “spiritual” only exists when one generates the concept of “mundane”.
The bodhisattva Dantamati declared, "'Life' and 'liberation' are dualistic. Having seen the nature of life, one neither belongs to it nor is one utterly liberated from it. Such understanding is the entrance into nonduality."
The bodhisattva Pratyaksadarsana declared, "'Destructible' and 'indestructible' are dualistic. What is destroyed is ultimately destroyed. What is ultimately destroyed does not become destroyed; hence, it is called 'indestructible.' What is indestructible is instantaneous, and what is instantaneous is indestructible. The experience of such is called 'the entrance into the principle of nonduality.'"
The bodhisattva Parigudha declared, "'Self' and 'selflessness' are dualistic. Since the existence of self cannot be perceived, what is there to be made 'selfless'? Thus, the nondualism of the vision of their nature is the entrance into nonduality."
The bodhisattva Vidyuddeva declared, "'Knowledge' and 'ignorance' are dualistic. The natures of ignorance and knowledge are the same, for ignorance is undefined, incalculable, and beyond the sphere of thought. The realization of this is the entrance into nonduality."
This is an essential point to understand. What we call knowledge or wisdom cannot exist in isolation from Ignorance. Our objective as followers of Buddha Dharma is to destroy both Ignorance and Wisdom. The question then arises, “why do we apparently seek to establish Wisdom? The answer is, “in order that Wisdom can destroy Ignorance and itself”.
The bodhisattva Priyadarsana declared, "Matter itself is void. Voidness does not result from the destruction of matter, but the nature of matter is itself voidness. Therefore, to speak of voidness on the one hand, and of matter, or of sensation, or of intellect, or of motivation, or of consciousness on the other - is entirely dualistic.
Consciousness itself is voidness. Voidness does not result from the destruction of consciousness, but the nature of consciousness is itself voidness. Such understanding of the five compulsive aggregates and the knowledge of them as such by means of gnosis is the entrance into nonduality."
The bodhisattva Prabhaketu declared, "To say that the four main elements are one thing and the etheric space-element another is dualistic. The four main elements are themselves the nature of space. The past itself is also the nature of space. The future itself is also the nature of space. Likewise, the present itself is also the nature of space. The gnosis that penetrates the elements in such a way is the entrance into nonduality."
The bodhisattva Pramati declared, "'Eye' and 'form' are dualistic. To understand the eye correctly, and not to have attachment, aversion, or confusion with regard to form - that is called 'peace.' Similarly, 'ear' and 'sound,' 'nose' and 'smell,' 'tongue' and taste,' 'body' and touch,' and 'mind' and 'phenomena' - all are dualistic. But to know the mind, and to be neither attached, averse, nor confused with regard to phenomena - that is called 'peace.' To live in such peace is to enter into nonduality."
The bodhisattva Aksayamati declared, "The dedication of generosity for the sake of attaining omniscience is dualistic. The nature of generosity is itself omniscience, and the nature of omniscience itself is total dedication.
Here we touch the essence of Bodhisattva understanding. There is no generosity, nor even Compassion or Benevolent love. These are just mind concepts. The true Bodhisattva state is not made up of dualistic concepts. It is the generation and development of the natural state where joy, compassion and benevolent love are not named nor take form as conscious components of mind generation. Correct attitude and intentions together with correct and natural actions are generated and formed without mind control. Thus equanimity is assured. All of which paradoxically “neither exist nor do not exist”.
Likewise, it is dualistic to dedicate morality, tolerance, effort, meditation, and wisdom for the sake of omniscience. Omniscience is the nature of wisdom, and total dedication is the nature of omniscience. Thus, the entrance into this principle of uniqueness is the entrance into nonduality."
The bodhisattva Gambhiramati declared, "It is dualistic to say that voidness is one thing, signlessness another, and wishlessness still another. What is void has no sign. What has no sign has no wish. Where there is no wish there is no process of thought, mind, or consciousness. To see the doors of all liberations in the door of one liberation is the entrance into nonduality."
The bodhisattva Santendriya declared, "It is dualistic to say 'Buddha,' 'Dharma,' and 'Sangha.' The Dharma is itself the nature of the Buddha, the Sangha is itself the nature of the Dharma, and all of them are uncompounded. The uncompounded is infinite space, and the processes of all things are equivalent to infinite space. Adjustment to this is the entrance into nonduality."
Here perhaps you can see the necessity to break oneself loose from the traditional way of seeing the three jewels.
The bodhisattva Apratihatanetra declared, "It is dualistic to refer to 'aggregates' and to the 'cessation of aggregates.' Aggregates themselves are cessation. Why? The egoistic views of aggregates, being unproduced themselves, do not exist ultimately. Hence such views do not really conceptualize 'These are aggregates' or 'These aggregates cease.' Ultimately, they have no such discriminative constructions and no such conceptualizations. Therefore, such views have themselves the nature of cessation. Non-occurrence and non-destruction are the entrance into nonduality."
The bodhisattva Suvinita declared, "Physical, verbal, and mental vows do not exist dualistically. Why? These things have the nature of inactivity. The nature of inactivity of the body is the same as the nature of inactivity of speech, whose nature of inactivity is the same as the nature of inactivity of the mind. It is necessary to know and to understand this fact of the ultimate inactivity of all things, for this knowledge is the entrance into nonduality."
The bodhisattva Punyaksetra declared, "It is dualistic to consider actions meritorious, sinful, or neutral. The non-undertaking of meritorious, sinful, and neutral actions is not dualistic. The intrinsic nature of all such actions is voidness, wherein ultimately there is neither merit, nor sin, nor neutrality, nor action itself. The nonaccomplishment of such actions is the entrance into nonduality."
The bodhisattva Padmavyuha declared, "Dualism is produced from obsession with self, but true understanding of self does not result in dualism. Who thus abides in nonduality is without ideation, and that absence of ideation is the entrance into nonduality."
The bodhisattva Srigarbha declared, "Duality is constituted by perceptual manifestation. Nonduality is objectlessness. Therefore, nongrasping and nonrejection is the entrance into nonduality."
The bodhisattva Candrottara declared, "'Darkness' and 'light' are dualistic, but the absence of both darkness and light is nonduality. Why? At the time of absorption in cessation, there is neither darkness nor light, and likewise with the natures of all things. The entrance into this equanimity is the entrance into nonduality."
The bodhisattva Ratnamudrahasta declared, "It is dualistic to detest the world and to rejoice in liberation, and neither detesting the world nor rejoicing in liberation is nonduality. Why? Liberation can be found where there is bondage, but where there is ultimately no bondage where is there need for liberation? The mendicant who is neither bound nor liberated does not experience any like or any dislike and thus he enters nonduality."
The bodhisattva Manikutaraja declared, "It is dualistic to speak of good paths and bad paths. One who is on the path is not concerned with good or bad paths. Living in such unconcern, he entertains no concepts of 'path' or 'nonpath.' Understanding the nature of concepts, his mind does not engage in duality. Such is the entrance into nonduality."
The bodhisattva Satyarata declared, "It is dualistic to speak of 'true' and 'false.' When one sees truly, one does not ever see any truth, so how could one see falsehood? Why? One does not see with the physical eye, one sees with the eye of wisdom. And with the wisdom-eye one sees only insofar as there is neither sight nor nonsight.
There, where there is neither sight nor non-sight, is the entrance into nonduality."
Now be sure you understand what these great Bodhisattvas declared and look carefully at Manjusri’s reply.
When the bodhisattvas had given their explanations, they all addressed the crown prince Manjusri: "Manjusri, what is the bodhisattva's entrance into nonduality?"
Manjusri replied, "Good sirs, you have all spoken well. Nevertheless, all your explanations are themselves dualistic. To know no one teaching, to express nothing, to say nothing, to explain nothing, to announce nothing, to indicate nothing, and to designate nothing - that is the entrance into non-duality."
Now next we see the key to all Buddhism in the reply that Vimaakirti makes. Do not look at it in a shallow and mental way. Look not at the apparent eloquence of his response, but what he is saying beyond his answer.
Then the crown prince Manjusri said to the Licchavi Vimalakirti, "We have all given our own teachings, noble sir. Now, may you elucidate the teaching of the entrance into the principle of nonduality!"
Thereupon, the Licchavi Vimalakirti kept his silence, saying nothing at all.
The crown prince Manjusri applauded the Licchavi Vimalakirti: "Excellent! Excellent, noble sir! This is indeed the entrance into the nonduality of the bodhisattvas. Here there is no use for syllables, sounds, and ideas."
When these teachings had been declared, five thousand bodhisattvas entered the door of the Dharma of non-duality and attained tolerance of the birthlessness of things
This is where the Bodhisattva must go to encounter the truth of the primordial state, which is beyond intellect; that is why the Bodhisattvas here fell short. This state is not merely believing that silence is golden, as many might imagine; it is experiencing the no-mind that is silent. Between these two states, there is a wealth of difference.
Those who have read the “Heart Sutra” can now read it again and see that when the mind touches it, all is lost. Look and see that the Heart Sutra leads nowhere. It is, at best, the confirmation of one’s own experience of Non-Duality. The mantra indeed may lead to that state, but not when it is simply repeated like a parrot.
When one experiences the vacuity of form and the vacuity of no form, there is an impression of Non Duality, but the mere consciousness of this non duality creates Duality and thus one has not gone beyond. It is here that the great religions stop, having discovered with the mind and partial experience the Non Duality that is Godship. Buddha Dharma goes beyond this door, where the truth cannot be spoken, only understood.
This is the path of those who pass beyond the Noble Arahat stage.
Exercise 2
I consider this to be perhaps the most important lesson that has been introduced so far, so give a clear response that shows your full and deep understanding at a non cognitive level.
In at least half a page, explain the difference between religious attainment and the Buddha Dharma experience of Non Duality.
Then, in at least another page, explain the ideas presented by six Bodhisattvas to which no commentary has been added in the lesson.