Upagupta: "Worship" the Buddha?

Tenzin Youdon (OneIndia via Buddhist Channel, Sept. 3, 2008) corrected, expanded, and interpreted by Dhr. Seven, Ashley Wells, Amber Larson (eds.), Wisdom Quarterly Wiki edit

Mara is more Lucifer than Satan

NEW DELHI, India - This story will help us understand why the Buddha image is important to inspire and to recollect the Buddha, but not as a form of "worship."

This story is found in the Buddhist literature but not in the Pali language texts.

 

A few hundred years after the final passing into nirvana of the Buddha, there was a devout monk in India named Ven. Upagupta. He was the most popular preacher of the time. Whenever he gave a sermon on the Buddha's Dharma, the Teachings of the Buddha, thousands of people would flock to listen to his preaching.

• 

  Who is Upagupta? Ven. Upagupta (circa 3rd century BCE) was an Indian Buddhist monk. According to stories in the Sanskrit text Ashokavadana, he was the spiritual teacher of the Mauryan Buddhist, the Emperor of India Ashoka. Ven. Upagupta's teacher was Ven. Sanavasi, who was a disciple of Ven. Ānanda, the Buddha's cousin and personal attendant. Due to the absence of his name from Theravada Pali literature, it is assumed that Ven. Upagupta was a Sarvāstivāda (an extinct Buddhist school) monk. In Southeast Asian countries and Bangladesh, Ven. Upagupta is a great cult figure (Relics of the Buddha, John S. Strong, 2007, p. 145). In Burma he is known as Shin Upagutta. In the Lokapannatti Ven. Upagupta is sent by King Ashoka to tame Mara during an enshrinement ceremony festival. Afterwards, he asks Mara to take the material form (rupakaya, physical shape) of the historical Buddha so that everyone at the festival can see what the Buddha looked like (John S. Strong, The Legend of King Aśoka: A Study and Translation of the Aśokāvadāna, 1989). In literature: Rabindranath Tagore in his poem "Abhisar" collected in Katha relates a story of Ven. Upagupta. In the story, in the month of Sraban, the monk was sleeping in Mathura when Vasavdatta, the city's diva or courtesan, trips over and notices the monk. Enchanted by his handsome appearance, Vasavdatta invites him to go with her to her house. But Ven. Upagupta tells her that he cannot go with her at this point. But when the time comes, he will go. After seven months, in the month of Chaitra, the city folks go to a festival in the forest. Alone in the city, Ven. Upagupta goes beyond the precincts and finds Vasavdatta severely deformed by a disease with pustules covering her body. The city people had cast her out of the city's wall in disgust. The monk nurses her with care -- telling her that the time for their togetherness has come (Rabindranath Tagore, অভিসার). Tagore adopted the story with some changes from the Vodhisattwavadanakalpalata by Kshemendra (translated by Nobin Chandra Das, 1895, Calcutta), the 10th-11th century Kashmiri poet.

Mara as Kamadeva (Eros, Cupid)

One day Mara, the tempter, became jealous of Ven. Upagupta's popularity. Mara knew that Upagupta's popularity was helping spread the Teachings of the Buddha. He was unhappy to see the words of Buddha filling the minds and hearts of the people.

So he used a cunning method to influence the people. He made a plan to stop the people from listening to Ven. Upagupta's sermons.

 

One day, as Ven. Upagupta began his sermon, Mara organized an alluring drama next to the place where Ven. Upagupta was teaching.

 
A beautiful stage show suddenly appeared. It had pretty dancing girls and lively musicians. The people soon forgot about the sermon and crossed over to see Mara's show and enjoy the performances.

Ven. Upagupta watched the people slowly drift away then he decided to join them. After sitting with the crowd, he decided to teach Mara a lesson.

When the performance ended, Ven. Upagupta presented Mara with a garland of flowers.

 

"You have organized a wonderful performance," Ven. Upagupta said.

 

Mara was, of course, happy and proud of his achievement. He gladly accepted the flower garland from Ven. Upagupta and held his head up high. Suddenly it happened that the garland changed into a snake-like coil. Slowly the coil tightened until it choked Mara's neck.
 

So painful was the coil gripping his neck that Mara tried to pull it off. But no matter how hard he pulled, he could not take the coil off his neck. He decided to ask help from Sakka, King of the Devas (minor gods) to remove the coil. But Sakka could not remove it.

"I cannot remove this coil," admitted Sakka. "Go see Maha Brahma [Great God/Great Supreme]," he advised, "who is the powerful one."  So Mara went to see Maha Brahma and asked his help, but he also could not do anything. "I cannot remove this coil," admitted Maha Brahma. "The only one who can remove this coil is the person who put it on you." So Mara had to go back to Ven. Upagupta.
 

"Please remove this coil; it is so painful!" he begged.
 

"Yes, I can do that but only under two conditions," said Ven. Upagupta. "The first is that you must promise to no more disturb Buddhist devotees in the future.

"The second is that you show me the real image of the Buddha. For I know that you have seen him on many occasions, but I have never seen him. I would like to see the real Buddha image exactly like him, with the special 32 characteristics of his physical body."
 

Mara was overjoyed. He agreed to Ven. Upagupta's conditions. "But one stipulation," pleaded Mara. "If I change myself into the image of the Buddha, you must promise that you will not worship me, for I am not a holy person like you."
 

"I will not worship you," promised Ven. Upagupta.

One of the earliest depictions (Gandhara)

Suddenly Mara transformed [shape shifted] himself into an image that looked exactly like the Buddha. When Ven. Upagupta saw the image, his mind was filled with great inspiration. Profound devotion arose in his heart. With folded hands, he at once paid homage to the Buddha figure.
 

"You're breaking your promise!" shouted Mara. "You promised you would not worship me! Now why do you pay homage to me?"
 

"I am not worshiping you. You have to understand. I am paying homage to the Buddha," explained Ven. Upagupta.

Explanation

The next Buddha's physical form

From this story we can understand why the Buddha image is important. It inspires us and helps us  recall (buddha-anussati) the many sublime qualities of the Buddha, bringing them and him to mind so that we can venerate that ideal, which is our own potential and possibility for enlightenment and complete liberation, bodhi and nirvana. Buddhists do not "worship" the material symbol or forms that only represent the Buddha. We express confidence (saddha) and joyfully pay our respects to the Buddha, who alone in the world made known the Middle Way, the path to complete freedom, to going beyond all suffering. More

You're more "gutsy" than beautiful! (video)

Ven. Nyanatusita (Google+); Seth Auberon, Pat Macpherson, Wisdom Quarterly (Nuclear Rabbit) "My Girl's Got Guts" from the album "Intestinal Fortitude" (Beach Records)
 

This is the most revealing bathing suit yet. It's called the ”Guts Swimsuit.” The manufacturer says it is to “show…that you've got guts.” And you'll need them to let people see this much of you, the real you, in the raw more than the buff. Seems that the Buddha's teachings on how to mindfully contemplate the body (kaya-annusati) for liberating insight are finally catching on among fashionistas. One wearer wrote that she wore it at Dr. Von Hagen's "Body Worlds Exhibit" and got many compliments. But that's a figuratively enlightened crowd down at the museum, very broadminded, very educated, appreciative of the arts and Eastern Wisdom, even if it comes through mysticism, which is only whispered about in "scientific" circles.

More Nuclear Rabbit (live)
Reaction: It really hits home. Couldn't agree more...

PART 2: The Platform Sutra (Red Pine)

Red Pine (translator); Sixth and Last Patriarch Dajian Huineng; Dhr. Seven, Amber Larson, Wisdom Quarterly, Roshi Jeff Albrizze (PasaDharma.org)  MAHAYANA/HINDUISM

Tian Tan Buddha, a massive statue of Buddha Amoghasiddhi, completed in 1993, located at Ngong Ping, Lantau Island, Hong Kong (Robert Montgomery/flickr.com)

 

Kwan Yin Bodhisattva (Avalokitateshvara/Wiki)

[PART 1] The Platform Sutra occupies a central place in Zen (Ch'an) Buddhist instruction. It is often linked with The Heart Sutra and The Diamond Sutra to form a trio of texts that have been revered and studied for centuries.

 

Delivered at Tafan Temple in Shaochou by the Sixth Patriarch Hui-neng, compiled and recorded by Fa-hai, recipient of the Formless Precepts and advocate of the Dharma.

 

The Platform Sutra

...This nature of ours in which the ten thousand dharmas [literally, "things," "phenomena," or Dharmas, "teachings"] are present is what we mean by the pure dharma body. Those of you who take refuge [sarana actually means to "seek guidance"] in yourselves, if you get rid of bad thoughts and bad practices, this is called taking refuge.

What do we mean by the myriad-fold transformation-body? If we didn't think, our nature would be utterly empty. When we think, we transform ourselves. If we think evil [i.e., unskillful, unprofitable, motivated by greed, hate/fear, or delusion] thoughts, we turn into the denizens of hell(s). If we think good [skillful, profitable, wholesome, motivated by nongreed, nonhatred/nonfear, or nondelusion] thoughts, we turn into the deities of heaven(s).

Malice turns us into beasts. Compassion turns us into bodhisattvas [beings-bent-on-enlightenment]. Wisdom transports us to the higher realms, and ignorance sends us into the lower depths. Our nature is constantly transforming itself, but deluded people are unaware of this.

Once we think of goodness, wisdom arises. One lamp can dispel a thousand years of darkness, and one thought of wisdom can end ten thousand years of ignorance. Stay in the present (rather than wasting this precious moment, which is all that ever exists, by casting the mind back to past events). Keep thinking about what's next. 

 

When your next thought is always good, this is what we call the realization body. One bad thought results in the destruction of a thousand good ones. But one good thought results in the annihilation of a thousand years of bad ones. In the face of impermanence (अनित्य), if your next thought is good, this is what we call the realization body. CONCLUDES IN PART 3

KOAN: Nanyo's Wash Basin (Vairocana)

Koan Study Group, Roshi Albrizze, Seven, Wisdom Quarterly; Book of Equanimity (BN)

A wash basin is a base thing. Today, it would be as if a master asked one to fetch a roll of toilet paper in answer to a question about the nature of the Great Illuminator.

  

Case 42: Nanyo’s Wash Basin

PREFACE TO THE ASSEMBLY 

Vairocana (users.skynet.be)

Washing bowls and filling the wash basin are both Dharma gates and Buddha's affair.

Carrying firewood and drawing water are nothing but marvelous activity and supernatural power.

Why can't one obtain liberating radiant splendor [releasing effulgence like splitting the atom] in shaking the earth?

MAIN CASE

Attention!

A monk asked Zen Master [Chu of] Nanyo, "What is the original body of the Cosmic Buddha Vairocana?"

Master Nanyo replied, "Go and fetch me the wash basin."

The monk brought the wash basin to him.

Master Nanyo said, "Now, go put it back."

The monk asked again, "What is the original body of the Cosmic Buddha Vairocana?"

Master Nanyo remarked, "The old Buddha is long gone."

APPRECIATORY VERSE

A bird soaring in air.

A fish dwelling in water.

Rivers and lakes both forgotten, one aspires to clouds and heaven.

A thread of doubting mind, and they're facing ten-thousand miles apart.

How many people understand and repay such unselfish kindness?

Who is Vairocana?

Buddha and Bodhisattva Directory (edited by Wisdom Quarterly)

Vii-ro-cha-na means "one who is like the sun" or "the radiating one." In Chinese Vairocana is called Pe-Ru-Gher-Na or Da-Ze-Zu-Lai ("Great Sun Buddha"), in Japanese, Dainichi Nyorai or Roshana, in Tibetan, Rnam-par-snang-mdzad or Rnam-snang ("Maker of Brilliant Light").

  

Maha Vairocana ("Great Illuminator") in Hinduism-influenced Mahayana Buddhism is conceived of as the "Supreme Buddha." This is how this deified figure is regarded by many Mahayana Buddhists in Far East Asia, Tibet, Nepal, and Java. 

  

In the devotional Mi-tsung sect of China and the Shingon sect of Japan, Vairocana is the chief object of reverence and is regarded as the source of the entire universe -- a Maha Brahma ("Great Supremo" or powerful creator) figure made completely Buddhist.

  

Tibetan (manjushri.com)

The characteristic hand gesture displayed throughout these two regions is the mudra of the six elements, with the index finger of the left hand clasped by the five fingers of the right. This pose symbolizes the uniting of the five elements of the material world (earth, water, fire, air, and ether or separating space) with the spiritual (consciousness, prana, ch'i). 

  

The other gesture popular in Vairocana statues is in the Dharma-chakra-mudra ("teaching gesture").

As the supreme Buddha, Vairocana is usually located in the center of mandalas of the five tantric Dhyani Buddhas.

  

(A possible explanation)

In paintings, Vairocana is colored white to symbolize a pure consciousness.

 

Vairocana represents either the integration or origin of the Dhyani Buddhas. His wisdom is the Wisdom of the Dharmadhatu ("realm of phenomena"). The Dharmadhatu is the Realm of Truth, in which all things exist as they really are.

  

Vairocana's wisdom is also referred to as the All-Pervading Wisdom of the Dharmakaya ("Body of the Dharma"), the absolute Buddha nature. Therefore, Vairocana's symbol is the dharmachakra, the "Wheel of the Buddha's Teaching." It denotes the teaching of the Buddha. Its eight spokes represent the Noble Eightfold Path. More

Vairocana in Brief
Wikipedia entry edited by Wisdom Quarterly

Tibetan Vairocana (Dharmaflower.net)

Vairocana is a celestial buddha often interpreted, in Mahayana texts like the Flower Garland Sutra, as the Bliss Body of the historical Buddha (Siddhartha Gautama). In Chinese and Japanese Buddhism, Vairocana is also seen as the embodiment of the Buddhist concept of emptiness. In the conception of the Five Wisdom Buddhas of Vajrayana Buddhism, Vairocana is at the center. His "consort" (a popular Hindu concept about gods) in Tibetan Buddhism is White Tara. (In the Tibetan tradition, there is an affiliated female figure for every one of the Five Wisdom Buddhas.) This glorious figure is not to be confused with Virocana, who appears in the eighth chapter of Hinduism's Chandogya Upanishad as the king of the Titans (asuras). More

• How and why to recite the Vairocana Mantra

PHOTOS: ANGKOR WAT (Cambodia) in its state of preservation is unrivaled. Its mightiness and magnificence bespeak a pomp and luxury surpassing that of a Pharaoh or a Shah Jahan, an impressiveness greater than that of the pyramids, an artistic distinctiveness as fine as that of the Taj Mahal.

The Buddha's Sister: Sundari Nanda

Wisdom Quarterly

The mysterious pull of beauty is revealed and undone when we see it clearly according to its true nature as composite with an illusory stability.

Sundari Nanda, Suddhodana and Maha Pajapati's daughter, the Buddha's half-sister

Soon after his birth, Prince Siddhartha's mother (Maha Maya Devi) passed away. He was adopted by her younger sister, King Suddhodana's other wife, Maha Prajapati. She was later to become history's first Buddhist nun.

When she was born, Princess Nanda was lovingly welcomed by her parents: Her father was King Suddhodana, the father of the Buddha; her mother was Mahaprajapati. Nanda's name means "joy, contentment, and pleasure." She was so named because her parents were especially joyous about the newborn's arrival.

Nanda was known in her childhood for being extremely beautiful, well-bred, and graceful. To distinguish her from other Sakyans -- the Buddha's extended family -- with the same name, like her brother, she came to be known as Rupa Nanda ("one of delightful form") and Sundari Nanda ("beautiful Nanda").

Over time, many members of her family, the Sakyans of Kapilavastu [likely located in the vicinity of Bamiyan, Afghanistan -- sakya literally meaning "grey earth" according to Wonderlane -- formerly the mountainous desert northwest of India, or less likely but as is traditionally held, southern Nepal] left the worldly life. They renounced it for the ascetic life, inspired by the enlightenment of Prince Siddhartha, who came to be called the "Sage of the Sakyas" (Shakyamuni).

Among them was her and the Buddha's brother, Nanda, and their cousins Ananda and Anurudha, who were two of the Buddha’s leading disciples. When their mother became the first nun, many other royal Shakyan ladies, including Siddhartha's former wife, Princess Yasodharā, became Buddhist monastics.


So Sundari Nanda also renounced the burdensome household life. But unlike many of the others, who sought the best guidance, she did not do it out of

• confidence in the Buddha's enlightenment
• confidence in the efficacy of the Dharma to bring one to enlightenment
• confidence in the success of that Noble Sangha who followed the Path (the Buddha-Dharma) laid out for quickly reaching enlightenment.

She did it out of love for and attachment to her relatives and a feeling that she belonged with them.

Renunciation

It soon became obvious that Sundari Nanda was not focused on her life as an ascetic nun. Her thoughts were mainly centered on her beauty and popularity with the people, characteristics she enjoyed due to the ripening of meritorious actions performed in past lives. This welcome karmic inheritance became an impediment to Sundari Nanda. She neglected to reinforce it with new merit (profitable karma or weighty good actions).

She felt guilty that she was not living up to the lofty expectations of others. She was far from the goal so many members of the Shakyan royal family had left the home life for. And she felt certain the Buddha would censure her. So for a long time, she avoided him.

Enlightenment

One day the Buddha requested all the nuns come to him individually to hear the teaching. Sundari Nanda disregarded the request. The Buddha asked for her to be called explicitly. She presented herself but her demeanor was abashed and anxious. The Buddha wisely appealed to her positive qualities, so she became willing to listen and delighted in his words.

When the Buddha knew the conversation had raised her spirits and made her joyful and ready to accept the Dharma, he began to teach her. Since Sundari Nanda was preoccupied with her physical beauty, he used his psychic powers to produce a vision of a stunningly beautiful woman, one more gorgeous than Sundari Nanda.

The woman then began to age rapidly and forcefully right in front of her. As a result, Sundari Nanda could see in explicit detail what humans otherwise only notice after decades or an entire lifespan: Youth recedes, health and beauty fade, decay and signs aging appear -- wrinkles, hair greying and loss, decline in faculties.

The vision deeply affected Sundari Nanda; she was shaken to the core. Having seen the image, the Buddha could explain the universal mark of radical impermanence [which is not about eventual aging, but moment-to-moment rising and falling of the Five Aggregates] to her in such a manner that she penetrated the truth entirely and thereby attained the first stage of enlightenment, certainty of future liberation, stream-entry.

As a meditation subject, the Buddha advised her to contemplate the impermanent and unpleasant aspects of the body -- to see it as it truly is and thereby be liberated by that truth. This is a systematic contemplation -- the first of the Four Foundations of Mindfulness -- not simply an epiphany (satori) based on a vision of the future loss of beauty. Sundari Nanda persevered for extended periods of practice "diligent and courageous day and night." She described it as recorded in the "Verses of Enlightened Nuns" (Therigatha 82-86):

Ill, impure, and offensive as well,
Nanda, see this jumbled mass [the body].
Toward the unlovely, develop mind
Well-composed to singleness.

As is this, so was that
As that, so will this likewise be.
Exhaling foulness, evil odors,
A thing delighted in by fools.

Diligently inspecting it, just as it is,
By day and night thus seeing it,
With my own wisdom having seen,
I turned away, dispassionate.

With diligence, carefully
I examined the body
And saw this as it really is --
Both within and without.

No longer lusting but quenched
Within this body then was I:
By diligence from fetters freed,
Peaceful was I and quite cool.

As Sundari Nanda had once been infatuated with her physical appearance, it was necessary for her to apply the meditation on bodily unattractiveness to counterbalance that powerful tendency and bias and find equanimity (impartiality).

Later the Buddha recognized his half-sister as being the foremost amongst female monastics who practiced meditative absorption (jhana) -- like the chief female disciple Uppalavanna and chief male disciple Mahamoggallana. This meant that she not only followed the analytical way of insight, but was expert in the foundational stages of serenity.

Enjoying this pure supersensual well-being, she no longer needed any sensual distractions. She enjoyed inner peace at will, in spite of having become a member of the Sangha out of attachment to her loved ones.

I admit it, I'm a doting parent. I want an enlightened child. I show this to her, but she only laughs. She's not getting any younger you know.

The Story of Mahayana (Part II)

Buddhistravel.com

From its source in India, the Mahayana version of Buddhism spread to China, Japan, Korea, Tibet, and throughout Asia. Also known as the Northern School, it was considered more liberal and innovative than the traditional Southern School (Theravada). Mahayanists also call themselves the Northern School or “Bodhisattva-yana” (yana = vehicle). The bodhisattva replaced the arhat as the Mahayana ideal. It is with the Mahayana school that the theory of the Three Bodies (tri-kaya) enters into the salvation process and assumes central significance in the doctrine.

1) The phenomenal body (nirmana-kaya) is a manifestation of the Buddha among creatures to teach them the path to liberation -- a body that for some schools is nothing but an illusory appearance of eternal reality.

2) The enjoyment or bliss body (sambhoga-kaya) is the body to which contemplation can ascend. At the higher stages of supramundane contemplation that body manifests to the bodhisattva its splendor and reveals doctrines unintelligible to those who are unenlightened.

3) The unmanifested body of the Truth or Law (dharma-kaya) already appears in the Lotus Sutra, a transitional text that became central in many Mahayana devotional schools (such as Nichiren). In many Mahayana texts buddhas are infinite, and all partake of an identical nature -- the dharma-kaya. As anticipated in ancient schools, the Buddha is the Law (Dharma). "He who sees the law sees me; he who sees me sees the law."

There is identification of the Buddha with an eternal Dharma, with enlightenment (bodhi), and hence with nirvan. Later, real existence will be opposed to the mere appearance of existence. And voidness -- the "thingness of things," an undefinable condition, present and immutable within the buddhas -- will be stressed.

All is in the dharma-kaya. Nothing is outside of it, just as nothing is outside of space. Transcendence and immanence come together. Other schools posit a presence that is innate within all human beings, even if it is not perceived. It is like a gem hidden in dross, which shines in its purity as soon as the veil of mud (ignorance) is removed. In this aspect, the Buddha in Mahayana is taught to be intrinsically trans-human and even absolute. [All of these are Vedantic, Brahminical Hindu ideas reasserting themselves in Buddhist guise].

Since a Mahayana Buddhist can appeal for help to a god-like figure, who is a glorious redeemer, he can hope for salvation through his faith and devotion [just as Bhakti yoga points to salvation through devotion to Brahman, godhead, the "thingness behind things" or the ultimate reality].

For the average human being, this is not as hard as living up to the Theravada ideal [which is what the historical Buddha taught and which leads to arhatship]. In this sense, Mahayana has more appeal to ordinary people.

In reality, Mahayana and Theravada monastics joyfully coexist, particularly in the US.

New revelations

New revelations are made not only to human beings on Earth but also in the heavenly paradises by Shakyamuni and other buddhas. The Teaching (Dharma) is expounded uninterruptedly in the universe because worlds and paradises are infinite and all buddhas are consubstantiated with the essential body.

The assemblies to which they speak consist not only of disciples but also bodhisattvas, gods (brahmas and devas), and demons (asuras and yakkhas). The authors of the new doctrines were captivated by exaltations which often make their discourses logically implausible: phantasmagoria of celestial choruses, fabulous visions which shine with flashes of new speculations, and trains of thought under the influence, more or less conscious, of speculative and mystical Indian [i.e., Hindu] traditions.

The texts, from which new trends spring, overflow with repetitions and modulate the same arguments with a variety of readings. The task of Mahayana thinkers was very difficult because it was not easy to produce a completely logical arrangement from this prolix literature. The appearance of some of these books is surrounded by legend. The Prajñaparamita ("Perfection of Wisdom") and the Avatamsaka ("Flower Garland") sutras, for instance, are said to have been concealed by the nagas, [reptilian] demigods living at the bottom of lakes and rivers, in miraculous palaces.

There are various Prajñaparamita texts, ranging from 100,000 verses (Shatasahasrika) to only a few lines (the Prajñaparamitahrdaya, famous in English as the "Heart Sutra"). The Prajñaparamita sutras announce that

• the world as it appears to us does not exist
• reality is the indefinable "thingness of things" (tathata, dharmanam dharmata)
• voidness (shunyata) is an absolute "without signs or characteristics" (animitta)

The fundamental assumption of the Prajñaparamita is expounded in a famous verse: "like light, a mirage, a lamp, an illusion, a drop of water, a dream, a lightning flash -- thus must all compounded things be considered."

Not only is there no "self," but all things lack a real nature (svabhava) or identity of their own. There are two truths -- relative truth, which "applies to things as they appear," and absolute truth, the intuition of voidness (which can be of 10, 14, 18, or 20 kinds).

The Mahayana Schools and their Texts

Mahayana comprises the following main schools:

1. The Madhyamika
2. The Yogahara or Vijñanavada (Vijñaptamatrata)
3. The Avatamsaka, the school of the identity (or oneness) of the paths to salvation (eka-yana) represented by the Saddharmapundarika ("Lotus of the Sublime Dharma")
4. The various devotional (Pure Land) schools
5. The Dhyana school (Ch'an in China, Zen in Japan)

References: 1) Encyclopedia Britannica 1991-1994 2) Wikipedia 3) Buddhism and Asian History: The Encyclopedia of Religion

The Story of Mahayana (Part I)

Buddhistravel.com


From its source in India, the Mahayana version of Buddhism spread to Central Asia, China, Japan, mainland Southeast Asia, Java, Sumatra, and even Sri Lanka (Abhayagiri monastery). Also known as the Northern School, it was considered more liberal and progressive than the Southern School (Theravada). Early Theravadins branded Northern Buddhism Acariya-vada, or “Teaching of the Patriarchs.”

Another term accepted by Mahayanists themselves to describe the Northern School is “Bodhisattva-yana,” or the “Bodhisattva Vehicle.” The bodhisattva (enlightenment delayed) is the Mahayana ideal, rather than the Theravadin arhat (immediate enlightenment) ideal.

Mahayana Buddhism is generally practiced in the countries of East Asia, namely, China, Korea, Japan, and Vietnam. (But usually, Nepal, Tibet, and the rest of Asia are also included under the term of “Northern” Buddhist). Mahayana became the Pan-Asiatic form of Buddhism. But it involved fundamental shifts in doctrine and approach for which there were precedents in earlier schools. Mahayana teaches that neither self (soul) nor dharmas (phenomena) exist.

The Mahayana view, as Nagarjuna puts it, is that “There is no real, independent existence of entities in the factors (pratyaya)” (Madhyama-Karika 1, 5). Mahayana is a populist, devotional movement that prefers worship to practice, but it utilizes Sanskrit, a language used by brahmins, scholars, and the Indian elite, whereas Prakrit (of which Pali is a form) was the language of the people, which the Buddha used to teach the Dharma widely.

In Mahayana, love of creatures (the Indian ideal of ahimsa) is exalted as the highest. A bodhisattva (one bent on becoming a buddha rather than attaining enlightenment as a disciple) is encouraged to offer the merit derived from good deeds for the good of others, just as the Buddha encouraged his disciples and arhats to do. The tension between morality and mysticism which agitated India also entered Mahayana.

Nature and Characteristics
Mahayana adherents adopt the method of non-dualism (advaya). That is, it does not accept that there exist such opposites as nirvana and samsara, or noumena and phenomena, and so on. Mahayana is more inclined towards a mystical approach. Like Hinduism, it believes in the spiritual apprehension of Truth beyond understanding: The conscious self can transcend bodily limitations and commune with, or become immersed in, some higher form of being. (This differs from the Buddha's gradual teaching of the Middle Way and the methodical Theravadin approach to reaching enlightenment and nirvana).

Mahayana is not merely metaphysical, dealing with the basic structure and principles of reality. Its teachings can be regarded as a theoretical, preparatory, instructional manual for the achievement of a desired state or condition. Thus, there is a coexistence of theoretical investigation and supreme experience. The former is the premise, the latter, the consequence.

The convergence of meditative exercises leads to an emptying of thought to reach a point where one proceeds from voidness to voidness and finally to the ultimate where even the minutest thought vanishes. (This corresponds to the goal of Raja yoga and Hinduism where samadhi, or the stilling of all thought-waves or vrittis, is the goal). Rational activity is exercised until it becomes quiescent: prajna (supreme wisdom) itself by successive emptying becomes nullified. Only in doing so does it identify with the unutterable ultimate reality.

Divinization and Multiplicity
In the Mahayana tradition, the historical Buddha Shakyamuni is viewed not merely as a human master and model but also as a supramundane being. Mahayana tends to be devotional and mystical, taking the Buddha almost in a theistic sense. With echoes of the Hindu idea of avatars, it is as if the Supreme Reality (Brahman) descended on earth in human form for the good of mankind.

He does this by multiplying himself and is reflected in a pentad of buddhas: Amitabha, Vairocana, Aksobhya, Ratnasambhava, and Amoghasiddhi. Some of these, usurping the place of Shakyamuni, are revealers of elaborate doctrines and complicated liturgies. The Mahayana concept of this Reality is never as a theistic creator but as Divine Love that out of compassion embodied itself in human form to uplift suffering humanity.

As Mahayana developed, a great deal of literature called Buddhavacana ("Revelation of the Buddha") was circulated, which went far beyond the ancient canons (such as the body of work preserved from the time of the Buddha by the Theravada tradition known as the Pali canon). It was proposed as the highest revelation, superseding prior texts. In this literature the teaching is viewed not as merely of one kind but as on various levels, each adapted to the intellectual capacity and karmic propensities of those who hear it.

The Buddha is no longer simply the historical sage (muni) of the Shakyas (his clan name) but is now supramundane (lokottara). Even the Sangha is of two types, that of this world and that beyond it. The devotion of the Mahayanists gave great impetus to Buddhist art in various forms.

The Bodhisattva Ideal
The Bodhisattva Gwan Shih Yin ("One who hears the cries of the innumerable suffering") is esteemed as the ideal in Mahayana is the Bodhisattva, a saintly figure who has vowed not to enter final nirvana (parinirvana) until the whole human race has achieved salvation with him. The essential premise of the bodhisattva ideal is to generate the thought of enlightenment to fulfill the vow to become a buddha, foregoing entrance into nirvana in order to remain in the world as long as there are creatures to be saved from suffering (which the historical Buddha did not do).

With that vow the aspirant begins the career of a bodhisattva, which traverses 10 stages or spiritual levels and achieves purification through the practice of the Ten Perfections (paramitas). These levels, which become progressively higher, elevate the bodhisattva to the condition of a buddha. The first six levels are preliminary, representing the true practice of the six perfections:

1. generosity
2. morality
3. patience
4. vigor
5. concentration
6. wisdom

Irreversibility occurs as soon as the seventh stage is reached. From this moment the bodhisattva assumes the true "buddha nature," even though further purification and fortification must be achieved in the stages that follow. This is the moment when, having performed his duty, he engages in activity aimed at completely fulfilling the obligations of a bodhisattva.

The difference between this and the preceding six stages is that now the activity is explained as an innate and spontaneous impulse manifested unconstrainedly and therefore not subjected to doubts. Everything is now uncreated, ungenerated; thus, the body of the bodhisattva becomes identified more and more completely with the essential body (dharma-kaya), with buddhahood, and with omniscience.

The Three Buddha Bodies (tri-kaya)

Mahayana Buddhism developed the doctrine of the Three Bodies, which forms the highest doctrine of this school of thought. The three bodies (modes of being) of the Buddha are rooted in the Theravada teachings concerning the physical body (consisting of four elements), the mental body, and the body of the Dharma. It is with the Mahayana, however, that the theory of the three bodies enters into the salvation process and assumes central significance in the doctrine.

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