Anthology of Mahayana and Zen Buddhism texts
Śālistamba Sūtra (The Rice Seedling Sutra)
The Śālistamba Sūtra (The Rice Seedling Sutra) is a Mahayana Buddhist text that presents a concise and profound explanation of dependent origination (pratītyasamutpāda), a core teaching of Buddhism. This sutra is known for bridging early Buddhist doctrines and later Mahayana interpretations, emphasizing the interdependent nature of all phenomena and the path to liberation.
The sutra begins with a simile comparing the growth of a rice seedling to the principle of dependent origination. Just as a seed requires soil, water, sunlight, and proper conditions to sprout, all phenomena arise due to specific causes and conditions. This analogy illustrates the interconnectedness of all things and the impermanent, non-self nature of existence.
The sutra elaborates on the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda), showing how ignorance (avidyā) leads to a cycle of birth, suffering, and death. These links include ignorance, volitional formations, consciousness, name and form, six sense bases, contact, feeling, craving, clinging, becoming, birth, and aging and death. By understanding and breaking this chain, one can transcend suffering and achieve liberation.
The Śālistamba Sūtra emphasizes the Middle Way, rejecting both eternalism (belief in an unchanging self) and nihilism (denial of causality or meaning). It highlights the interconnected nature of existence without positing a permanent essence, aligning closely with Madhyamaka philosophy in Mahayana Buddhism.
Madhyamik Philosophy of Nagarjuna:
Nāgārjuna (circa 2nd–3rd century CE) was an Indian philosopher and the founder of the Madhyamaka (Middle Way) school of Mahayana Buddhism. His philosophy, rooted in the Buddha’s teachings on dependent origination (pratītyasamutpāda), offers a profound critique of essentialist and absolutist views while emphasizing the liberating insight into the nature of reality. Nāgārjuna’s work has had a lasting influence on Buddhist thought and other philosophical traditions.
The cornerstone of Nāgārjuna’s philosophy is the concept of emptiness (śūnyatā). This does not mean that things do not exist but that they lack inherent, independent existence (svabhāva). All phenomena arise due to causes and conditions (dependent origination) and are therefore empty of intrinsic essence. Emptiness is not a separate reality but a way of understanding the contingent and relational nature of all things.
Nāgārjuna closely links emptiness with dependent origination, asserting that the two are inseparable. Dependent origination describes how phenomena come into being through a network of interdependent causes and conditions. By recognizing this interdependence, Nāgārjuna argues, one sees that all things are empty of independent existence, and this insight undermines attachment and aversion, leading to liberation.
Nāgārjuna introduces the concept of two truths: Conventional Truth (Saṃvṛti-satya): The everyday, practical level of reality where things appear to exist and function in specific ways. Ultimate Truth (Paramārtha-satya): The ultimate insight into reality, where all phenomena are understood to be empty of inherent existence.
Nāgārjuna emphasizes that both truths are interdependent. Ultimate truth does not negate conventional truth but reveals its nature. Understanding the two truths is essential for navigating the path to enlightenment.
Nāgārjuna’s philosophy is often described as the Middle Way because it avoids the extremes of: Eternalism: The belief in a permanent, unchanging essence or self. and; Nihilism: The belief that nothing exists or that existence is meaningless.
One of the core teachings of the Prajñāpāramitā Sūtras is the doctrine of emptiness. According to these texts, all things—whether they are physical objects, concepts, or mental states—are empty of intrinsic, independent existence. This means that everything is interdependent, arising in dependence upon causes and conditions. Nothing possesses a fixed, unchanging essence. Understanding this emptiness is seen as the key to liberation, as it allows one to transcend attachment and delusion.
Form is emptiness, and emptiness is form: A famous line from the Heart Sutra, one of the central Prajñāpāramitā texts, illustrates this idea. It suggests that the apparent reality of objects is not separate from their ultimate emptiness. In other words, form and emptiness are inseparable.
The Prajñāpāramitā Sūtras teach that the five aggregates (skandhas)—form (matter), feeling, perception, mental formations, and consciousness—are all empty of an enduring self. This directly challenges the idea of a permanent, unchanging soul or self (atman), which is a key point in Mahāyāna thought. The realization that the five aggregates are impermanent and empty of self leads to the liberation from suffering and the cessation of attachment to the self.
While the Prajñāpāramitā Sūtras emphasize wisdom, they also stress the importance of compassion. In Mahāyāna Buddhism, the path of the bodhisattva (a being who seeks enlightenment for the sake of all beings) is central. A bodhisattva cultivates both wisdom (prajñā) and compassion (karuṇā), recognizing that the realization of emptiness does not lead to detachment from the world but rather to a deeper sense of empathy and commitment to liberating all beings from suffering.
The bodhisattva path is characterized by the cultivation of the Six Perfections (Pāramitās): generosity, moral discipline, patience, effort, meditation, and wisdom. These practices lead to the eventual realization of Buddhahood.
A star at dawn, a bubble in a stream;
A flash of lightening in a summer cloud,
A flickering lamp, a phantom, and a dream.
The Lotus Sūtra (Saddharmapuṇḍarīka Sūtra) is one of the most influential and revered texts in Mahāyāna Buddhism. It is known for its emphasis on the universality of Buddhahood and its profound teachings on the nature of the Buddha, the Bodhisattva path, and the potential for all beings to attain enlightenment. The sūtra is revered for its poetic style, rich imagery, and philosophical depth.
The Lotus Sūtra introduces the concept of the One Vehicle (Ekayāna), which teaches that all paths ultimately lead to the same goal: Buddhahood. While different Buddhist teachings may seem to offer separate paths—such as the teachings for srāvakas (disciples) or pratyekabuddhas (solitary Buddhas)—the Lotus Sūtra asserts that they all converge in the ultimate truth of the Buddha's wisdom. The sūtra emphasizes that the ultimate goal is for all beings to realize their inherent potential for Buddhahood, and that the teachings are presented in different forms to suit the capacities of various beings, but they all point to the same truth.
The sūtra challenges the notion that Buddhahood is a rare achievement only for a few exceptional beings, such as the historical Buddha Śākyamuni. Instead, it teaches that the true nature of all beings is the potential for Buddhahood, and that everyone can eventually realize this through practice and understanding.
The Parable of the Burning House: One of the most famous parables in the Lotus Sūtra is the Parable of the Burning House, in which a father uses skillful means to rescue his children from a burning house. The house represents the world of samsara, and the children represent beings trapped in ignorance and suffering. The father’s skillful means symbolize the Buddha’s use of different teachings to guide beings to liberation, using various methods according to the beings' capacities. The ultimate goal is for them to attain the wisdom of a Buddha, even if they are initially unaware of their potential.
The Lotus Sūtra places a strong emphasis on the Bodhisattva path. Bodhisattvas are beings who, out of compassion, vow to attain Buddhahood for the sake of all sentient beings rather than for their own enlightenment alone. The sūtra highlights the qualities of the Bodhisattva, such as boundless compassion, selflessness, and a commitment to helping others. The Bodhisattva path is presented as the ideal path, and it is through cultivating these qualities that one can gradually attain Buddhahood.
The Lotus Sūtra emphasizes the transformative power of faith and devotion. By sincerely believing in the teachings of the Buddha and relying on them, practitioners can accumulate great merit and move closer to enlightenment. The sūtra recounts stories of individuals who, through devotion to the Buddha’s teachings (such as reciting the sūtra or making offerings), are able to attain enlightenment or receive great benefits.
One of the revolutionary ideas in the Lotus Sūtra is the teaching that the Buddha’s enlightenment is not a singular event confined to the historical figure of Śākyamuni. Instead, the sūtra presents the idea of an eternal Buddha who has always existed and will always exist. The Buddha’s appearance in the world is one of many manifestations of this eternal Buddha, who appears out of compassion to guide beings toward liberation.
It is said that those who study, recite, and practice the teachings of the Lotus Sūtra will receive great merit, benefit, and ultimately enlightenment. The sūtra encourages practitioners to spread its teachings far and wide, as it holds the key to the liberation of all beings.
Lankāvatāra Sūtra
The Lankāvatāra Sūtra is a central text in Mahāyāna Buddhism, particularly influential in the Zen and Yogācāra traditions. Its teachings revolve around the nature of mind, the concept of emptiness (śūnyatā), and the realization of Buddhahood.
The Lankāvatāra Sūtra teaches that the mind is the fundamental source of all experience and that external reality is a projection of the mind. It emphasizes that all phenomena are ultimately mental constructs, arising from the interaction of consciousness with the world. The sūtra asserts that all experience is mind-made, and understanding the nature of the mind is key to liberation. This idea aligns with the Yogācāra school’s emphasis on consciousness and perception.
The sūtra advocates the Mind-only (Citta-mātra) doctrine, which suggests that the external world and all phenomena are manifestations of the mind. In this view, there is no intrinsic, independent existence of objects outside of consciousness.
The sūtra emphasizes emptiness (śūnyatā) as a key concept, teaching that all phenomena are devoid of inherent, independent existence. The idea of emptiness extends to the self (anatta), meaning there is no permanent, unchanging essence or self in any being or object.
The Buddha explains that attachment to the notion of an independently existing world or self causes suffering. True liberation arises when one realizes that all distinctions, including those between subject and object, are ultimately empty and non-dual.
A central teaching of the Lankāvatāra Sūtra is the distinction between perception and reality. The Buddha teaches that what we perceive is not an accurate reflection of ultimate reality. Our perceptions are influenced by mental constructs, attachments, and delusions, leading us to see the world as solid and independent when, in fact, it is empty and interdependent.
The sūtra encourages practitioners to go beyond ordinary perception and conceptual thinking in order to directly experience the true nature of reality, which is non-dual and free of distinctions.
The Lankāvatāra Sūtra introduces the concept of Tathāgatagarbha, often translated as the "Buddha-nature" or "seed of Buddhahood." It asserts that all beings inherently possess the potential to become Buddhas. This potential is obscured by ignorance and mental afflictions, but once these obscurations are removed through wisdom and meditation, one can realize their innate nature and achieve
A significant part of the Lankāvatāra Sūtra is dedicated to overcoming dualistic thinking. Dualities such as existence and non-existence, self and other, and subject and object are seen as obstacles to realizing the ultimate nature of reality. The sūtra teaches that true wisdom involves transcending these dualities and seeing through the conceptual fabrications that create separation.
This transcending of duality is linked to the realization of non-dual awareness, where distinctions between self and other, or mind and object, no longer apply in the ultimate sense.
The sūtra also discusses the role of Bodhisattvas in the world, emphasizing that even though they are enlightened, they continue to engage in the world out of compassion, guiding others to enlightenment. Bodhisattvas, having realized the emptiness of all phenomena, do not retreat from the world but work tirelessly for the benefit of others, employing skillful means to help beings on their path.
Skillful means (upāya) are central to the Bodhisattva practice. These are teachings and methods tailored to the needs of different beings, helping them advance on the path to liberation.
Śūraṅgama Sūtra
The Śūraṅgama Sūtra(meaning "the heroic array" or "the array of courage") is a key text in Mahāyāna Buddhism, particularly influential in the Chan (Zen) tradition. It is known for its deep teachings on meditation, wisdom, and the nature of the mind. The sūtra is highly esteemed for its philosophical insights into the workings of consciousness, the attainment of enlightenment, and the practice of concentration and mindfulness. It is particularly noted for its detailed descriptions of meditation techniques and the ways in which the mind can become distracted or deluded, and how these obstacles can be overcome.The sūtra emphasizes that all phenomena arise from the mind and that external objects are projections of the mind itself. This aligns with the Mind-Only (Citta-mātra) doctrine of Yogācāra, where the perception of the external world is seen as a mental construct.
A significant portion of the sūtra is devoted to explaining how meditation and concentration can lead to the realization of the mind's true nature. It offers detailed teachings on how to practice meditation effectively, including how to maintain awareness, avoid distractions, and deal with various obstacles that arise during meditation.
The sūtra explains that achieving samādhi (a deep state of meditative concentration) is essential for perceiving the true nature of the mind and overcoming attachments. The process of meditation allows practitioners to purify their minds, leading to wisdom and eventual liberation.
The Śūraṅgama Sūtra describes various obstacles that hinder meditation and enlightenment. These include mental distractions, such as desires, attachments, and ignorance, which cloud the mind and prevent the practitioner from seeing the true nature of reality. The sūtra emphasizes that practitioners must understand the nature of these distractions and learn to overcome them by cultivating mindfulness, concentration, and wisdom. The sūtra also teaches that dualistic thinking—the tendency to view the world in terms of subject and object, self and other—must be transcended. This is necessary to realize the non-dual nature of reality.
The term "Śūraṅgama" (meaning "the heroic array" or "the array of courage") refers to a metaphorical concept in the sūtra that represents the practitioner’s journey to overcome delusion and realize enlightenment.
Saddharmasmṛtyupasthāna Sūtra (Sūtra of Mindfulness of the True Dharma)
The Saddharmasmṛtyupasthāna Sūtra (Sūtra of Mindfulness of the True Dharma) is a key Mahāyāna Buddhist text that elaborates on the practice of mindfulness (smṛti) with a particular focus on the "true Dharma" or right understanding of the nature of reality. It is closely related to the broader satipaṭṭhāna or "Four Foundations of Mindfulness" teachings found in earlier Buddhist texts, but it emphasizes the importance of mindfulness directed specifically toward understanding the ultimate truth or Dharma as taught by the Buddha.
The sūtra provides a detailed framework for practicing mindfulness, focusing on the observation of the body, sensations, mind, and dharmas (phenomena) to develop insight into the nature of existence. The sūtra states, “The mindful practitioner understands the true nature of all phenomena: they arise from causes and conditions and are devoid of self-essence.” By observing reality with clarity and detachment, practitioners overcome delusions, cultivate compassion, and attain liberation. The text combines meditative practices with ethical and philosophical teachings, offering a comprehensive guide for spiritual progress.
The mindfulness of impermanence leads to insight into the nature of change and the cessation of suffering, which are key elements in the path to liberation.
Platform Sutra of the Sixth Patriarch
The Platform Sutra of the Sixth Patriarch is a central text of Chan (Zen) Buddhism, attributed to the Sixth Patriarch, Huineng. The sutra presents Huineng’s teachings on direct insight into one’s true nature, meditation, and the realization of enlightenment beyond intellectual understanding or scriptural study.
The text begins with the story of Huineng, a poor woodcutter from the south of China, who hears the Diamond Sutra being recited. Upon hearing the words from Diamond Sutra, “When one’s mind is not abiding anywhere, one is free from attachment,” he experiences a sudden awakening. Huineng’s realization of the Dharma, or truth, comes not through study but through direct insight into the nature of the mind.
He later travels to the monastery of the Fifth Patriarch, Hongren, where he is recognized for his profound understanding despite his lack of formal training. In a famous incident, the Fifth Patriarch holds a contest for his successor: “The one who can compose a verse that expresses the essence of the teaching will be made the Sixth Patriarch.” The candidate who best expresses the truth will be chosen. Huineng, being illiterate, receives help from a fellow monk to compose a verse, which leads to his recognition as the Sixth Patriarch, surpassing those who had studied much more.
Shen-hsiu, a senior monk, writes presents the following verse which Hung-jen characterizes as incomplete in understanding.
- The body is the bodhi tree,
- The mind is like a clear mirror.
- At all times we must strive to polish it,
- And must not let the dust collect.
This can be understood as advocating a gradual process of achieving and maintaining the purity and clarity of the mirror-like mind, the mind of emptiness or empty awareness, of the oneness of reality. The emphasis is on the form of practice required of the body and the mind to cultivate and sustain this awareness.
Hui-neng offers the following alternative verse:
This can be understood as advocating the sudden awakening to emptiness/oneness. The emphasis is on realizing emptiness beyond form all-at-once, instantaneously, in the here-and-now (in the moment of reading the verse).
"The mind is originally pure, and the Buddha nature is inherent in all beings." The sutra emphasizes that enlightenment is not something external or distant but is realized by directly perceiving one's own mind. Huineng also criticizes reliance on external forms of practice, such as rituals or intellectual study, as ultimately ineffective in realizing one's true nature.
He states, “The nature of your mind is originally pure. If you do not arise thoughts, then you will realize the Buddha’s wisdom.” This highlights that the mind’s true nature is already enlightened, and all that is needed is to remove delusions and attachments to realize it.
Huineng stresses the importance of understanding the non-duality of existence. In a famous passage, he declares, “When you are free from thoughts of the ‘self,’ there is no such thing as a Buddha or a sentient being.” This illustrates the idea that all dualities, such as self/other, subject/object, are constructs of the mind and are illusions that obscure the true nature of reality. By transcending such dualistic thinking, one experiences the unity of all things.
He explains that the distinctions made by ordinary beings between “ordinary mind” and “Buddha mind” are based on delusion: “You do not need to search for the Buddha elsewhere; the Buddha is your own mind.”
Huineng emphasizes the teaching of "sudden enlightenment," in contrast to gradual methods. He argues that all beings possess the potential for immediate realization of their true nature and that any practice leading to this awakening is valid if it enables one to directly perceive this nature. In response to a disciple who asks about the path to enlightenment, Huineng states: “The method of practice is not in a single sitting, nor in any fixed location. It is a matter of realizing the original mind in any moment.”
This insight aligns with the core Chan (Zen) belief that enlightenment is not a distant goal to be attained through linear progress, but a present reality that is simply uncovered when the mind ceases to grasp at illusions.
Huineng warns, “Do not get attached to forms or marks. When the mind is not attached, it is free.” This reflects the central Buddhist teaching of impermanence, stressing that all things, including thoughts and perceptions, are transient and should not be clung to.
Furthermore, he teaches that liberation comes not through external actions but through the internal cultivation of wisdom and compassion. He famously says, “The real practice is to purify the mind and not to depend on any external form.”
Towards the end of the sutra, Huineng stresses that the Dharma, or the true teaching, is not something that can be transmitted through books or oral instructions alone, but must be realized through direct experience. He explains: “The Dharma is beyond words and letters. The practice of the way is not dependent on scriptures.”
Huineng concludes, “If you see your own nature, you are a Buddha,” underlining the central tenet that enlightenment is found within, in the very essence of one's mind.
"The Three Pillars of Zen" is a popular and influential book by Philip Kapleau, an American Zen teacher, first published in 1965. The book offers a comprehensive introduction to Zen practice, focusing on the three core aspects of Zen: meditation (zazen), koan practice, and Satori (awakening).
Zazen, or seated meditation, is the central practice in Zen. It is through zazen that one directly encounters the mind and begins to experience the essence of Zen realization. Zazen is not about concentrating on any particular object or thought. It’s about simply sitting in stillness, observing the mind's fluctuations without attachment, and experiencing the present moment directly. It helps practitioners develop mindfulness, awareness, and the ability to see the impermanence and emptiness of all phenomena. As practitioners sit in meditation, they begin to experience a profound shift in perception. Thoughts may arise, but they learn to simply observe them without identification or judgment. This process leads to an eventual awakening to one's true nature.
Koans are paradoxical or seemingly nonsensical questions, stories, or statements used in Zen to disrupt ordinary thinking and challenge conceptual mind. Their purpose is not to provide answers but to bring the practitioner to a direct experience of reality beyond intellectual thought. The koan serves to break the dualistic mindset and help the practitioner transcend conceptual and intellectual thinking.
"What is the sound of one hand clapping?" or "Does a dog have Buddha-nature?". These questions are designed to prevent the mind from relying on reason or logic and force the practitioner into direct, experiential insight.
Satori is the Zen term for a moment of awakening or enlightenment (Epiphany). It refers to the direct, experiential realization of the true nature of self and reality. Satori is not a permanent state of enlightenment but more of a momentary insight—a realization that transcends dualistic thinking and brings the practitioner to an experience of oneness with the world. It can occur suddenly and unexpectedly, often during meditation, the contemplation of a koan, or a personal moment of clarity. Kapleau explains that satori is not the end of the Zen path but rather a starting point (Beginner's mind). After satori, the practitioner may continue to engage in meditation and koan practice to deepen their understanding and integrate their insights into everyday life. This gradual unfolding of wisdom and compassion is what leads to the final goal of Buddhahood.
Zen Mind, Beginner's Mind by Shunryu Suzuki is a classic work on Zen Buddhism that explores the essence of practice and the attitude of a beginner’s mind. The book is a collection of teachings and lectures given by Suzuki Roshi, a Japanese Zen master who played a significant role in introducing Zen to the West.
Actually an empty mind and a ready mind. If your mind is empty, it is always ready for anything; it is open to everything. In the beginner's mind, there are many possibilities; in the expert's mind, there are few.
Suzuki emphasizes the importance of approaching life with a "beginner's mind," which refers to an open, receptive attitude that is free from preconceived notions, judgments, or attachment to how things should be. This attitude fosters curiosity, humility, and presence, allowing one to experience life with a fresh perspective, regardless of experience or expertise.
Zazen (Seated Meditation) is not about achieving a specific goal but about sitting with full awareness and allowing thoughts and feelings to come and go without attachment. Through consistent practice, one cultivates mindfulness and insight. There is Unity of Practice and Realization. The path is the destination; enlightenment is not a distant goal but an ongoing process that manifests in the present moment.
Emptiness and Non-Duality refers to the idea that all things are interconnected and lack inherent, independent existence. This understanding helps to dissolve the illusion of separation between self and the world, leading to a sense of oneness.
Suzuki's teachings stress the importance of simplicity and directness , both in Zen practice and in daily life. Zen is about direct experience and direct action, free from intellectualization or conceptualization. It's a practice of being fully present, moment by moment.
Zen practice involves the cultivation of non-attachment, meaning not clinging to thoughts, desires, or outcomes. This allows one to live more freely and with less suffering, as one is not bound by expectations or past experiences.
The gateless gate:
A famous koan (a paradoxical statement that Zen Buddhists meditate on) says you can enter this state of awakening only through a gateless gate. This is a seemingly simple but rather profound teaching: As long as you think there is a gate, you will not be able to enter the awakened state. You enter it by realizing there is no gate; you’ve been in that awakened state all along. You arrive there by realizing there is no “there” there.
Zen Buddhism: Practise passing through a gateless gate and hearing the sound of one hand clapping.
.jpeg)
.jpg)
Comments
Post a Comment