The Spread and Development of Later Buddhism MBI 105

Lesson 3

Mahayana and the Seed of No Mind

            Mahayana Buddha Dharma spread from the seeds planted in the fertile soil of the Theravadin dissidents. There are those who say that the Mahayana have corrupted Buddhism. Indeed if one considers Buddha Dharma an “ism”, that may be the case, but Buddha Dharma is indestructible, for it is the natural law that words can never express.

If it were to be lost, as happed in the past, then while creatures with a refined consciousness exist it will be rediscovered. Indeed, the seeds for that rediscovery were in the concepts of No-Mind that Buddha experienced; and the Bodhisattva ideal is the nourishment of that seed.

Lesson 3         Mahayana and the Seed of No Mind

            Let us begin with these words of Buddha from the Diamond Sutra relative to this important topic of No Mind and Non Duality, for this is the seed of all Mahayana thought together with the Bodhisattva ideal.

The Diamond Sutra

Section VIII  Incomparable Enlightenment

          Subhuti, what do you think? Has the Tathagata attained the Consummation of Incomparable Enlightenment? Has the Tathagata a teaching to enunciate?

          Subhuti answered: As I understand Buddha's meaning there is no formulation of truth called Consummation of Incomparable Enlightenment. Moreover, the Tathagata has no formulated teaching to enunciate. Wherefore? Because the Tathagata has said that truth is un-containable and inexpressible. It neither is nor is it not. Thus it is that this unformulated Principle is the foundation of the different systems of all the sages.

          It is essential to grasp this idea of “neither is or is not”. It does not indicate somewhere in-between; it means that the experience is beyond all words. Since the human creature is nothing but a mass of experiences from external or internal sources, no words can express anything at all. Words are just a close approximation of the experience.

         The experience of “seeing” takes its form only from the availability of words to express internally the composition of that apparent image. Thus the image, the experience itself, is false. It is a false impression created by the mind that thinks that things really exist as they are perceived in space. It is a false impression that one believes is received at the level of the eyes. It is a false impression that one perceives in consciousness and it is a false impression that there is an “I” that receives.

          Thus even the impression of the attainment of Incomparable Enlightenment is false.

Section IX  Stream enterers, Once to be reborn and Non returners

          Subhuti, what do you think? Does a disciple who has entered the Stream of the Holy Life say within himself: I obtain the fruit of a Stream-entrant?

          Subhuti said: No, World-honored One. Wherefore? Because "Stream-entrant" is merely a name. There is no stream-entering. The disciple who pays no regard to form, sound, odor, taste, touch, or any quality, is called a Stream-entrant.

          Subhuti, what do you think? Does an adept who is subject to only one more rebirth say within himself: I obtain the fruit of a Once-to-be-reborn?

          Subhuti said: No, World-honored One. Wherefore? Because "Once-to-be-reborn" is merely a name. There is no passing away nor coming into existence. [The adept who realizes] this is called "Once-to-be-reborn."

          Subhuti, what do you think? Does a venerable one who will never more be reborn as a mortal say within himself: I obtain the fruit of a Non-returner?

          Subhuti said: No, World-honored One. Wherefore? Because "Non-returner" is merely a name. There is no non-returning; hence the designation "Non-returner."

          Subhuti, what do you think? Does a holy one say within himself: I have obtained Perfect Enlightenment?

          Subhuti said: No, World-honored One. Wherefore? Because there is no such condition as that called "Perfect Enlightenment." World-honored one, if a holy one of Perfective Enlightenment said to himself "such am I," he would necessarily partake of the idea of an ego-entity, a personality, a being, or a separated individuality.

 World-honored One, when the Buddha declares that I excel amongst holy men in the Yoga of perfect quiescence, in dwelling in seclusion, and in freedom from passions, I do not say within myself: I am a holy one of Perfective Enlightenment, free from passions.

World-honored One, if I said within myself: Such am I; you would not declare: Subhuti finds happiness abiding in peace, in seclusion in the midst of the forest. This is because Subhuti abides nowhere: therefore he is called, "Subhuti, Joyful-Abider-in-Peace, Dweller-in-Seclusion-in-the-Forest."

         The mere fact that one believes that one is upon the path towards perfect Enlightenment or that there is a person to attain that state means that one has departed from the path of encountering the non expressible truth. That, of course, does not mean that one cannot use the mental tool of the apparent existence of a person to travel upon an apparent path leading apparently somewhere.

It must be clearly understood, at a level deeper than mere cognitive intellect, that one “abides nowhere” and that what “is” simply “is” and cannot be really expressed or even understood by words. That indeed makes the Mahayana Path difficult and profound and very easily misunderstood. The reason is clear. Paradoxically, there is a necessity, when breaking the chains, to begin with conscious intellect, and this can lead easily one into an intellectual morass.

Section X. The Law and Pure Lands

          Buddha said: Subhuti, what do you think? In the remote past when the Tathagata was with Dipankara Buddha, did he have any degree of attainment in the Good Law?

          No, World-honored One. When the Tathagata was with Dipankara Buddha he had no degree of attainment in the Good Law.

          Subhuti, what do you think? Does a Bodhisattva set forth any majestic Buddha-lands?

          No, World-honored One. Wherefore? Because setting forth majestic Buddha-lands is not a majestic setting forth; this is merely a name.

          Therefore, Subhuti, all Bodhisattvas, lesser and great, should develop a pure, lucid mind, not depending upon sound, flavor, touch, odor, or any quality. A Bodhisattva should develop a mind which alights upon no thing whatsoever; and so should he establish it. Subhuti, this may be likened to a human frame as large as the mighty Mount Sumeru. What do you think? Would such a body be great?

          Subhuti replied: Great indeed, World-honored One. This is because Buddha has explained that no body is called a great body. 

         Here we advance upon the theme. One must develop a pure and lucid mind free from the chains of words produced by the apparently real experiences of sight, sound, smell, taste, touch, or even perception. Thus one must beware and understand that what we call Buddha Dharma is also just an idea expressed by words and is not real.

There isn’t and never has been a natural Law. That is only a word expressing an idea that is itself illusion. Thus too, when we conjure up the idea of a Pure Land, there is no Pure Land. The Pure Land are words and ideas formed by the mind, a way of perceiving the world. It is a better land than Identity mounts, but nonetheless it is an illusion.

Section XVII. No One Attains Transcendental Wisdom

          At that time Subhuti addressed Buddha, saying: ‘World-honored One, if good men and good women seek the Consummation of Incomparable Enlightenment, by what criteria should they abide and how should they control their thoughts?’

          Buddha replied to Subhuti: ‘Good men and good women seeking the Consummation of Incomparable Enlightenment must create this resolved attitude of mind: I must liberate all living beings, yet when all have been liberated, verily not any one is liberated.

‘Wherefore? If a Bodhisattva cherishes the idea of an ego-entity, a personality, a being, or a separated individuality, he is consequently not a Bodhisattva, Subhuti. This is because in reality there is no formula which gives rise to the Consummation of Incomparable Enlightenment.

          ‘Subhuti, what do you think? When the Tathagata was with Dipankara Buddha was there any formula for the attainment of the Consummation of Incomparable Enlightenment?’

          Subhuti answered: ‘No, World-honored One, as I understand Buddha's meaning, there was no formula by which the Tathagata attained the Consummation of Incomparable Enlightenment.’

          Buddha said: ‘You are right, Subhuti! Verily there was no formula by which the Tathagata attained the Consummation of Incomparable Enlightenment. Subhuti, had there been any such formula, Dipankara Buddha would not have predicted concerning me: "In the ages of the future you will come to be a Buddha called Shakyamuni"; but Dipankara Buddha made that prediction concerning me because there is actually no formula for the attainment of the Consummation of Incomparable Enlightenment.

         ‘The reason herein is that Tathagata is a signification implying all formulas. In case anyone says that the Tathagata attained the Consummation of Incomparable Enlightenment, I tell you truly, Subhuti, that there is no formula by which the Buddha attained it.

‘Subhuti, the basis of Tathagata's attainment of the Consummation of Incomparable Enlightenment is wholly beyond; it is neither real nor unreal. Hence I say that the whole realm of formulations is not really such, therefore it is called "Realm of formulations.          Subhuti, a comparison may be made with [the idea of] a gigantic human frame.’

          Then Subhuti said: ‘The World-honored One has declared that such is not a great body; "a great body" is just the name given to it.’

Here we can see that there is no path, no way, no formula that can be expressed or perceived that can describe a natural un-expressible path. All such ideas are just words. Naturally then, there is paradoxically nothing to attain, for wisdom does not exist.

Now that is fantastic, for here we can see that if there is a perception of wisdom, there must exist also the perception of ignorance and thus to perceive both is to be with a mind in a dual state. Only when both wisdom and ignorance are destroyed by the direct experience of  “neither wisdom nor no wisdom” will the captivity of words be over.

          Now we come to an important point with regard to the Bodhisattva state that we talk about so much in the non existent Buddha Dharma Path.

         ‘Subhuti, it is the same concerning Bodhisattvas. If a Bodhisattva announces: I will liberate all living creatures, he is not rightly called a Bodhisattva. Wherefore? Because, Subhuti, there is really no such condition as that called Bodhisattvaship, because Buddha teaches that all things are devoid of selfhood, devoid of separate individuality.

‘Subhuti, if a Bodhisattva announces: I will set forth majestic Buddha-lands, one does not call him a Bodhisattva, because the Tathagata has declared that the setting forth of majestic Buddha-lands is not really such: "a majestic setting forth" is just the name given to it.

         ‘Subhuti, Bodhisattvas who are wholly devoid of any conception of separate selfhood are truthfully called Bodhisattvas.’

         Now this is where we come to terms with the false deification of Buddha and the Bodhisattvas, for these are also just terms. Neither those Bodhisattvas upon the path nor those Bodhisattvas who are realized really exist as such, for those are just names. The dividing line between them is also just a name, for there is no realization that a Bodhisattva can attain.

We must come to terms now with the idea that there are not really different modes of mind, even though we speak of them and use the ideas. We must avoid that trap and use the words and ideas only as tools, without either clinging to them or to what they apparently represent.

Section XXV. There are no Individual living Beings to be Liberated

         ‘Subhuti, what do you think? Let no one say the Tathagata cherishes the idea: I must liberate all living beings. Allow no such thought, Subhuti.

          ‘Wherefore? Because in reality there are no living beings to be liberated by the Tathagata. If there were living beings for the Tathagata to liberate, He would partake in the idea of selfhood, personality entity, and separate individuality.

          ‘Subhuti, though the common people accept egoity as real, the Tathagata declares that ego is not different from non-ego. Subhuti, those whom the Tathagata referred to as "common people" are not really common people; such is merely a name.’

         This is the essential thing to remember with regard to the Bodhisattva path. There are no individuals! The Bodhisattva vision is the perpetuation of the Dharma to all sentient creatures. Apparent help to individuals is really directed at all sentient creatures and the Bodhisattva’s aim is not restricted to the individual he is helping.

         What then, in helping all sentient creatures, can realized Bodhisattvas teach? What did Buddha teach? Did he teach the enunciation of Truth?  No, that was just a name.

Section XXI. There is no Enunciation of Truth

         ‘Subhuti, do not say that the Tathagata conceives the idea: I must set forth a Teaching. For if anyone says that the Tathagata sets forth a Teaching he really slanders Buddha and is unable to explain what I teach. As to any Truth-declaring system, Truth is undeclarable; so "an enunciation of Truth" is just the name given to it.’

         Thereupon, Subhuti spoke these words to Buddha: ‘World-honored One, in the ages of the future will there be men coming to hear a declaration of this Teaching who will be inspired with belief?’

          And Buddha answered: ‘Subhuti, those to whom you refer are neither living beings nor not-living beings. Wherefore? Because "living beings," Subhuti, these "living beings" are not really such; they are just called by that name.’

          Even Subhuti here falls into the trap with his conception of the existence of human beings. “Living beings” are not really such. That ‘really’ becomes the definitive answer for those who consider that a “person” exists. It is just a name. 

Section XXII. It Cannot be Said that Anything is Attainable

          Then Subhuti asked Buddha: ‘World-honored One, in the attainment of the Consummation of Incomparable Enlightenment did Buddha make no acquisition whatsoever?’

          Buddha replied: ‘Just so, Subhuti. Through the Consummation of Incomparable Enlightenment I acquired not even the least thing; therefore it is called "Consummation of Incomparable Enlightenment.’

          What is to be attained by all this apparent meditation, understanding of Buddha Dharma and practice? Nothing at all, and that is indeed the majestic beauty of it all. That is why it is worthy of awe and produces such joy.

Section XXIII. The Bodhisattva Path

         ‘Furthermore, Subhuti, This is altogether everywhere, without differentiation or degree; therefore it is called "Consummation of Incomparable Enlightenment." It is straightly attained by freedom from separate personal selfhood and by cultivating all kinds of goodness.

          ‘Subhuti, though we speak of "goodness", the Tathagata declares that there is no goodness; such is merely a name.’

          No matter how one spreads out the rules and levels of the Bodhisattva path, they come down to only one thing: these wonderful concepts and ideas are just words. If one is awed and affected by the words and ideas, one can never touch the magnificent inexpressible truth and be joyful in its inexpressibility with the knowledge that the truth is being lived, not being known with feeble conscious intellect.

We can thus say that the goodness that is inexpressible simply “is”, and that the path within Buddha Dharma is goodness,-- goodness for good’s sake not for God’s sake.

The Bodhisattva Vow

          Now we come to an important point. It is logical to assume that the new Bodhisattva way evolved as a conscious effort to avoid Arahat pitfalls, but that would be an incorrect assumption. The Bodhisattva state is a natural state, completely in accord with the natural law and the development of the human creature.

This idea may be difficult to accept when we see the conflict and force called the “survival of the fittest” all around us, as it is totally absent in the Bodhisattva ideal. However, since the human creature has developed beyond other sentient creatures, the basic stages of sensitivity, discrimination and natural intelligence that have been trapped by Identity, when released, produce precisely the Bodhisattva state.

In all creatures, animal sexuality basically promotes the life force that generates the requirement for a range of conditions for correct food and temperature (comfort), the requirement for protection from natural disaster and predators (security) and the necessity, in many species, to remain together in harmonic balance (belonging).

These natural states, available as sensitivity, discrimination and natural intelligence, were corrupted by the very powers of discrimination and naming that led to the Dual mind and Identity development.

Natural sensitivity allows us, when freed from Identity, to perceive the root unification of all creatures. We say ‘perceive’ because it is a mind perception, but the root of this perception is the sensory knowledge that we are part of one entity.

The first Aryans had that same sense when they felt their oneness with the sky. Their awe and happiness was short lived, however, for Identity quickly separated them from their unity with all natural things. Yet the seed of that union still remains with us. It is the seed of human sensitivity, capable of touching and understanding that unity with the help of a liberated consciousness.

Discrimination

Sensitivity alone, however, is insufficient for the evolution of the Bodhisattva state. That is where discrimination enters the picture. In one direction (sadly the strongest), Identity has led us to the discrimination of our individual existence and the separation of all things. But in another direction, the natural seed of discrimination, using symbols and words, allows the liberated mind to perceive that all cognitive differences are artificial.

We can then say that natural discrimination allows the ‘illusion’ of apparent separation into which the evolved sense of unity melds, giving a certain atavistic longing for a return to the original state.  

But our discrimination goes still further, for it allows us to see the conflict that exists between the Identities and what is natural. That is why those who we term Hungry Ghosts,-- those impregnated with greed and who suffer far more easily than other temperaments,-- discern that there is a true salvation from that condition.

Finally, natural intelligence,-- contaminated and converted into the aversion that produces a hostility for human states,-- also has as its root the intelligent seed that can dissolve the human states of confusion, greed, and aversion. This becomes the motivating force for the Bodhisattva to return to his natural state.

So the Bodhisattva state is not one that was devised as the solution for the fallibility of the arahats. It was known by Buddha through his direct experience, although it was never really understood by the majority of the arahats. This re-discovery of the greater path was encountered  through Buddha’s direct experience, not through his intellect. Thus we can see that intelligence confirms direct experience, it does not lead to it, nor is it a preliminary condition for attainment.

Having established that the natural state of all human creatures is the Bodhisattva, it is clear that any liberation,-- be it by the Dharmavadin, Theravadin or Mahayana path,-- leads equally to that state, since ‘bodhisattva’ is just a word that belongs to no sect or cult in particular. One cannot avoid the final Bodhisattva state if one completes the Buddha Dharma path, for the Bodhisattva state is the return to the natural state.

Then what do we mean then when we talk of renouncing Buddhahood?

For this we must return to the fundamental vow of all Mahayana,-- the vow that we will give up final liberation until all are free from the chain of Mara. This is certainly a marvellous pledge, but its misunderstanding has led to a foolish separation between Buddhist paths.

The impulse to become a Buddha, to be the receptor of the final Illumination, provides a motivation that initially comes from conscious intellect. The Bodhisattva vow creates the concept of attainable Buddhahood and then changes that motor into the knowledge that one has renounced that state.

Actually it is natural and correct for most people to remain a Bodhisattva. Thus, in taking the pledge, we correctly renounce the “drive to become a Buddha”, which is a cognitive motivation. Why is that necessary? Because there are no Buddhas nor Bodhisattvas. Those are just names. We must just allow ourselves to be upon the Bodhisattva path.

Thus, when one renounces final Buddhahood to become a Bodhisattva, one is not renouncing the awakening of the Buddha inside oneself, which is one’s true nature. One can be a Bodhisattva and reach the awakening that shows the Buddha within while renouncing a final enlightenment until all sentient creatures have reached that state.

On the other hand, paradoxically reversing the illusion of words, one can say that in order to be a Buddha, one has to renounce the Bodhisattva way. Yes, to be a Buddha one has to renounce all that is natural and correct. What a surprise and shock that will be to many who tread the dharma path with objectives of Buddhahood or Illumination in mind, and yet, in strange way, this is the state of ultimate Bodhisattvahood.

In a famous work by Arnold, Buddha is called the “Light of Asia”, this ultimate state of Bodhisattvahood,-- which is actually the renunciation of the ultimate Identity, that of the Bodhisattva,-- is a state that provides a light for the world.

        Exercise 3

         This is a difficult exercise, for it requires understanding and creativity.

         Write me a page on the best way, in this modern world, to plant the seed of the truth of No Mind and persuade all human creatures to water that seed as a Bodhisattva.