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Impressions:
- Glad I read it (blu3mo)
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One of the main goals was to objectively present how Mahayana Buddhism diverged from Shakyamuni’s teachings and yet, at the same time, identify commonalities. In any case, from Shakyamuni’s teachings to esoteric Buddhism, the overall flow of Buddhism was meant to be presented in a single, easy-to-read book, serving as a guide for thinking about Buddhism.
- My reading experience pretty much matched this (blu3mo)
- Previously, even when encountering topics related to Buddhism, I couldn’t distinguish which arguments belonged to the same system, leaving me with fragmented knowledge.
- I feel like I’ve been able to construct a mental map to connect those dots.
- Not much philosophical interest in Buddhism (blu3mo)
- While I gained foundational knowledge to distinguish between religious and philosophical aspects of Buddhism, I now aim to delve deeper into the latter.
- I feel like reading a couple more books to contextualize the arguments presented in this book.
=== Notes:
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During Buddha’s time, writing was not common yet.
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Initially, teachings were passed down orally.
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It was only centuries later that a culture of preserving teachings in writing became established, leading to their documentation in written form.
- This is where sutras come in.
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It’s interesting to note how cultural shifts through media, even at the level of “writing,” are occurring (blu3mo).
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Right. What caught my attention was not necessarily that, but the “diversity,” the expansion of choices. I believe that one of the main reasons Buddhism spread globally was its ability to accommodate various branches and interpretations without negating each other within the genre of Buddhism.
- I see, something like the concept of upaya.
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What’s fascinating is that it’s not necessarily about abandoning previous religions. There are many people in the West who continue to adhere to Christian beliefs while practicing a Buddhist way of life. This shows the diversity of doctrines within Buddhism that even allow for such styles.
- I visualize a structure based on plurality, like individual interpretations and smooth organizations.
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By redefining the term “schismatic,” divisions were prevented, allowing for a pluralistic coexistence.
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There are texts mentioning two definitions of “schismatic.” One is denouncing teachings that go against Shakyamuni’s teachings, known as “Chakrabeda.” The other is not participating in rituals, known as “Karmabeda.”
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During the reign of King Ashoka, a change in the definition of schismatic allowed for a situation where various interpretations within Buddhist teachings were accepted. This marked the era of sectarian Buddhism.
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Beyond the diversity of interpretations, secondary creations began.
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At some point in history, a group emerged claiming, “Although not written in the traditional scriptures, if logically sound, it can be considered as Buddha’s teachings.”
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Mahayana Buddhism aspires for high ideals, believing that anyone, whether lay or ordained, can attain Buddhahood.
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A new ideal emerges: “Regardless of being a layperson or a monastic, everyone can reach the highest state of being, Buddha.”- It would require a tremendous amount of effort to achieve. That seems too harsh. Isn’t there another way? Is there a more efficient path to enlightenment that even foolish people like us can follow? This questioning was the source of various Mahayana Buddhist teachings.
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The idea in Mahayana Buddhism that by living a correct life as a being/human, there is some mystical return is reminiscent of various philosophies. It’s like being born as a rabbit and living a correct life as a rabbit.
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In Mahayana Buddhism, one should act with a sense of altruism and self-sacrifice. This can be further interpreted as replacing “daily good deeds” with other actions. Just as we consider it a good deed to pray at a grave, the concept of venerating and making offerings to the Buddha as a good deed emerges.
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The biggest challenge in the teachings of Mahayana Buddhism is the fact that “one cannot actually meet the Buddha.” Therefore, in Mahayana Buddhism, various ideas are developed on how to meet the Buddha who cannot be met, and how to convince people that they have actually met the Buddha. This is what makes Mahayana Buddhism intriguing and its essence.
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In “Shakyamuni’s Buddhism,” this world consists of the five paths of “heaven, human, animal, hungry ghost, hell” (later adding “asura” to make it six paths), and we are destined to be reborn and die repeatedly within these paths. If you accumulate good deeds diligently, with the power of those good deeds, you might be reborn in the world of “heaven” in the next life, free from suffering. However, crucially, even this heaven is just one realm in the cycle of rebirth. The concept of heaven and hell is depicted as just one of the various layers, relativizing the suffering of humans. Enlightenment is a metaphysical process of transcending this layer.
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Regarding the Heart Sutra:
- There are many versions.
- The oldest is the Eight Thousand-Verse Prajnaparamita Sutra.
- Zen sects (“Soto Zen” and “Rinzai Zen”, “Obaku Zen”, etc.) and Esoteric Buddhism sects (Tendai Buddhism and Shingon Buddhism, etc.) particularly value the “Heart Sutra.” Conversely, Pure Land Buddhism does not chant it. Additionally, Nichiren Buddhism and Nichiren Shu primarily focus on the “Lotus Sutra” as their basic doctrine, so they rarely chant the “Heart Sutra.”
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In “Shakyamuni’s Buddhism,” it was believed that cutting off afflictions through ascetic practices was the only way to attain enlightenment. However, in the “Heart Sutra,” it changed to “by accumulating good deeds in daily life, one can approach enlightenment.”
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Viewing what is happening in a metaphysical way is still interesting, but the content itself is not very intriguing at the moment.
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In ancient times, it was thought that the ancient scriptures only served to perpetuate the cycle of reincarnation through the energy of karma, as they did not realize the more noble system hidden behind the law of causality called “engi.” In reality, behind this law of causality, there was a higher-level system hidden, where the energy gained through good deeds could be directed towards becoming a Buddha, known as “emptiness.”- “Hmm?” (blu3mo)
- “Seems different from the sky I know.” (blu3mo)
- “Maybe not so different after all? Explain.”
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The Buddhism of Shakyamuni
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Shakyamuni Buddha perceived that the “body” and “functions of the mind,” constantly changing and connected by sensory organs like the eyes and ears, form a temporary entity, which he identified as the “self.” Understanding this, one should be able to grasp the meaning behind Shakyamuni Buddha’s statement, “Behold the emptiness of things in this world.”
- “That’s right, I agree.” (blu3mo)
- Understanding it as a consciousness-only perspective
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However, in the “Heart Sutra,” Shakyamuni Buddha even considered fundamental elements that constitute the world, such as the “five aggregates,” as “nonexistent.”
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Shakyamuni Buddha perceived that the “body” and “functions of the mind,” constantly changing and connected by sensory organs like the eyes and ears, form a temporary entity, which he identified as the “self.” Understanding this, one should be able to grasp the meaning behind Shakyamuni Buddha’s statement, “Behold the emptiness of things in this world.”
- Oh?
- Sounds like an extreme form of relativism and solipsism (blu3mo)
- By saying this, one can potentially change the system established by Shakyamuni as much as desired.
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By reversing the law of causality and using the energy from everyday good deeds towards enlightenment, the barrier is significantly lowered. It becomes possible to progress on the path to Buddhahood while remaining a layperson without undergoing special training. To move in that direction, one had no choice but to deconstruct the worldview established by “Shakyamuni’s Buddhism” and reconstruct the concept of “emptiness.”
- Somehow feeling like, yeah, I get that feeling (blu3mo)(blu3mo)
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The most effective act to become a Buddha is to directly meet and pay respects to the actual Buddha. Therefore, by designating the “Heart Sutra” as the Dharma body, the speed to become a Buddha has significantly increased.
- Interacting with sutras is considered as if interacting with Buddha
- Is that so? (blu3mo)
- A cold response, but it works (nishio)
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However, in the “Heart Sutra,” such things are already written. It’s like a self-replicating program embedded in the sutra from the beginning. That’s why sutras are continuously copied and spread. Even now, in bookstores, you can find sets titled “Heart Sutra Calligraphy Kit,” where the Heart Sutra and calligraphy paper are included.
- An ancient form of growth hacking
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Indeed, when stories of mystery and supernatural powers are brought up, many people may feel skeptical. However, those who resist the term “mystery” might be confusing it with “superstition.” Mystery and superstition are different. Superstition is assuming a false cause-and-effect relationship between two observed phenomena.
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On the other hand, mystery is perceiving an inexplicable power behind the phenomena of the world.
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Mentioning a power beyond human comprehension may sound dubious, but by incorporating the concept of mysterious power, the “Heart Sutra” introduced a new element of “salvation.”
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By embedding the power of mystery within the teachings of the “Heart Sutra,” the causality that “Shakyamuni’s Buddhism” had considered was deconstructed, making everything vague. However, looking at it positively, one could say that this change led to the emergence of new individuals who found salvation.
- Well, I’m not really interested in that (blu3mo)
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- Zhiyi, ancient China- It was believed that the Lotus Sutra was the highest teaching that Buddha truly wanted to convey. The reason why Chigi placed the Lotus Sutra at the highest position was because it strongly advocated the teaching that “anyone can become a Buddha.”
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Originally, Mount Hiei was established by Saicho as a “comprehensive university” to study Buddhism as a whole, positioning the Lotus Sutra as a means to integrate all Buddhist teachings. This concept later spread widely in Japanese Buddhism.
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The underlying mechanism is similar to the Heart Sutra.
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Discrepancies arose between the teachings of Shakyamuni Buddha. Therefore, in the Lotus Sutra, in order to align with “Shakyamuni’s Buddhism,” it was decided to rewrite the concept of the “first turning of the wheel of Dharma.” This was necessary to nullify the existing teachings of Shakyamuni’s Buddhism and the Heart Sutra, in order to present a higher teaching. The Lotus Sutra was created with a strong intention to surpass any previous sutras, as seen in passages like “those who do not believe in the single vehicle will fall into hell.”
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It’s becoming quite an interesting story. By venerating the Lotus Sutra, one can not only attain enlightenment and become a Buddha but also be healed of illnesses and become beautiful. It seems like the Lotus Sutra is a panacea. While it’s beneficial in this life, when it’s described to that extent, it starts to feel somewhat dubious.
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The Edo period scholar Nakamiki Tomonaga focused on the origins of such sutras and presented the theory of “Kajou.” According to this theory, all ideologies and religions are created by building upon what came before, striving to surpass them.
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It’s important to first focus on which part was written historically first and then consider why it was written by tracing back history. Through this process, things that were previously unseen become clearer.
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However, it’s not just about saying that the original is always correct. A more pragmatic approach is also possible. From the teachings of “Shakyamuni’s Buddhism,” it seems like they strayed even further from the Lotus Sutra. However, that should also be acknowledged. There is no right or wrong in religion. The only important thing is whether the believers can find happiness in it.
Pure Land Buddhism:
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When it comes to Pure Land Buddhism sects in Japan, the ones founded by Honen (Jodo-shu), Shinran (Jodo Shinshu), and Ippen (Ji sect) are well-known. However, the teachings of Ryochi’s Yuzu Nenbutsu sect and Tendai sect also incorporate Pure Land faith.
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The concept of the “End of the Dharma” refers to the Buddhist prophecy and historical view that after some time has passed since Shakyamuni Buddha’s passing, a time will come when the correct teachings of Buddhism will decline, and it will become impossible to attain enlightenment in this world.
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Just by chanting “Namu Amida Butsu,” one is believed to be saved.
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In the Heart Sutra and the Lotus Sutra, it is believed that we have already encountered the Buddha in the past, so we are already bodhisattvas, right?
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Exactly. On the other hand, Pure Land Buddhism views it as “we are not yet bodhisattvas, and we will meet the Buddha and become bodhisattvas in the future.”
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Oh, I see. That’s interesting.- It’s like not expecting much from the present world or timeline and instead focusing on what can be done now for events in the afterlife.
- They decided to first grasp the concept that “besides the world we live in, there exist infinite parallel worlds.” While texts like the Heart Sutra and the Lotus Sutra focused on the “timeline,” Pure Land Buddhism shifted its focus to the expansion of the “spatial axis.” Assuming the existence of two worlds in these parallel universes—one with Buddha and one without—they referred to the world with Buddha as the “Land of Bliss.”
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Pure Land Buddhism didn’t share the same perspective. Both the Heart Sutra and the Lotus Sutra were revised to emphasize the belief that “revering Buddha and the scriptures themselves brings the most merit,” rather than the original idea that helping others is a form of practice. In reality, Pure Land Buddhism viewed “worshipping sacred entities rather than helping others” as the most effective form of practice and idealized a world where “worshipping Buddha is easily achievable.”
- In Buddhism, it’s believed that only one Buddha exists in each world (Land of Bliss). Therefore, even if one is reborn in a typical Land of Bliss, the opportunities to worship Buddha are limited. Hence, Pure Land Buddhism envisioned an ideal world where one could freely travel to other Lands of Bliss where different Buddhas resided. By worshipping various Buddhas, one accumulates the energy needed to become a Buddha themselves, making the journey to enlightenment much quicker in such a world equipped with such facilities. This environment with complete amenities was referred to as the “Pure Land.”
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In the era of Mahayana Buddhism, the idea that “Shakyamuni Buddha is the only Buddha” began to fade, and various Buddhas such as Amida Buddha, Dainichi, Yakushi, and Ashuku emerged. With the concept of parallel worlds being introduced and the notion that “the world exists in countless forms,” the restrictions were lifted, leading to a proliferation in the number of Buddhas.
- Commonly crafted
- Similar behavior to “Namu Amida Butsu” and “Confession of Faith” (blu3mo)
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The treatment of the Land of Bliss is vastly different from the Buddhism of Shakyamuni.
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Note: These stories were not created by the Japanese but were brought to Japan from ancient India and China.
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- Is Esoteric Buddhism part of this lineage? (blu3mo)
- Exciting (blu3mo)
- A lengthy compilation of various scriptures.
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The greatest allure of the Avatamsaka Sutra lies not in its teachings on enlightenment but in the grand and cosmic worldview it presents. The majority of the scripture is dedicated to describing the magnificent and dazzling world that practitioners ultimately reach through the Bodhisattva path.
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The Avatamsaka Sutra viewed “the virtual as real.” To understand this logic, a more detailed explanation is necessary. The sutra posited the existence of numerous Buddhas in the universe, but all these were believed to converge into one Buddha, Vairocana Buddha. In essence, although it may seem like there are many Buddhas in the universe, they are all defined as emanations of one Buddha.
- Now more interesting as science fiction (blu3mo)
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By venerating one Buddha, you are also venerating an infinite number of Buddhas. In this sense, the Avatamsaka Sutra may be considered the “ultimate scripture” as it accelerates the path to enlightenment more than any other scripture before it.- In the end, it’s a Buddha worship game (blu3mo).
- In the actual ”Avatamsaka Sutra”, the expression ”One is Many, Many is One” is used to explain a worldview that transcends time and space. A well-known part that explains this concept in an understandable way is the ”Indra’s Net” metaphor. Indra’s Net refers to the beautiful net decoration installed in the palace of Sakra (Indra) residing at the top of Mount Sumeru. Each knot of the net is adorned with gemstones, and the surfaces of these gemstones reflect other gemstones. As each gemstone reflects other gemstones, the reflections are infinitely repeated. The Avatamsaka Sutra expresses this state where one gemstone reflects infinite gemstones and infinite gemstones are contained in one as “One is Many, Many is One”.
- An image similar to fractals.
- A = {A, A, A}
- In the Avatamsaka Sutra, Vairocana Buddha is defined as the “Cosmic Buddha,” representing the truth of the universe itself. He is the Buddha embodying a transcendent power that pervades the entire universe. On the other hand, the Buddha in the form of a human known to us, Shakyamuni Buddha, can be thought of as a 3D image messenger sent into this world from the “Cosmic Buddha.” Therefore, it is not incorrect to perceive Shakyamuni Buddha as an appearance of Vairocana Buddha, considering them as the “same Buddha”.
- Seems like a Trinity.
- This kind of description matched the centralized power-seeking rulers of Nara who wanted to create a centralized government.
- I see, interesting (blu3mo)(blu3mo)
- Is Esoteric Buddhism part of this lineage? (blu3mo)
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- In esoteric Buddhism, the stance is that the issue of “how we can become Buddhas” has already been resolved. The essential task is to “realize that one is already a Buddha”.
- It is a mystical special ritual to realize and feel that “I, as I am now, am a Buddha”. Since we already live within the universe where Buddhas exist, realizing this can make anyone a Buddha, which is the concept of enlightenment in esoteric Buddhism.
- By declaring that the issue of enlightenment is resolved, esoteric Buddhism gradually shifts towards a practical Buddhism that prioritizes benefits in this world. This can be understood by looking at the legend of the founder of Shingon Buddhism, Kukai, known as the “Great Teacher of Propagation”.
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- Nirvana Sutra
- With the adoption of the Tathagatagarbha thought, Mahayana Buddhism in India lost its identity and moved towards assimilation with Hinduism. Although not written in history textbooks, the reason for the decline of Indian Buddhism was within Buddhism itself, as it transitioned from the teachings of Shakyamuni to Mahayana Buddhism and eventually merged with Hinduism.
- You are already a Buddha yourself. In Mahayana Buddhism, the idea that “there is a Buddha within oneself” is referred to as the Tathagatagarbha thought, meaning that one harbors the Buddha as a fetus within the body. This concept laid the foundation for the development of later Japanese Buddhism, with a significant scripture at its inception being the Mahayana “Nirvana Sutra”.
- There is a Buddha in every living being.
- Compatible with Animism.
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Zen Thought
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Zen is a philosophy that originated in China, not India. It is believed to have originated from a community of monks based on Taoism, existing in China, which later combined with the practice of “Zen meditation” (meditative practice to concentrate the mind) as part of the “Buddhist practice” of Shakyamuni, evolving into a Buddhist group.- Realizing the Buddha nature within oneself means “returning to the existence before the separation of subjectivity and objectivity, self and the world.” To achieve this, one must turn their thoughts inward, eliminate distracting thoughts, and reexamine their true self.
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In fact, it is a natural consequence of recognizing self-sufficiency. In order to reconcile self-sufficiency with the teachings of Buddha, the Zen sect began to preach that “every action in daily life is a form of practice.”
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[Daisetz Suzuki], the person who introduced ZEN to the world, is known for explaining the thoughts and feelings that Japanese people have in their minds logically. This makes it easier for readers to understand and empathize with his writings. However, it is important to note that his works are based on Japanese Buddhism.
Tendency to assert legitimacy:
- These arguments all stem from a desperate desire to demonstrate the legitimacy by directly connecting our current perspectives with Buddha. However, forcing a connection that does not naturally exist distorts the true nature of academic study.
About this book:
- One of the main purposes of this book is to present as objectively as possible how Mahayana Buddhism diverged from the teachings of Buddha and where they share common ground. By outlining the overall flow of Buddhism from the teachings of Buddha to esoteric Buddhism in an easy-to-read format, the aim is to provide a reference for contemplating Buddhism.
Author’s stance:
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For instance, Buddha preached teachings such as karma and reincarnation that may seem bizarre and unacceptable in today’s era. While the author does not personally believe in such ideas, they respect Buddha’s unique perspective from 2500 years ago. The author emphasizes the importance of not blindly accepting the common beliefs of that time but rather appreciating Buddha’s individual insights.
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The author’s stance may be criticized by some for selectively embracing convenient aspects of Buddhism. However, the author’s genuine Buddhist principle is to faithfully follow Buddha without deceiving oneself, even while living in the context of modern scientific worldview.
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If the value of religion lies in delivering us from the sufferings of life, then Mahayana Buddhism, with its diverse facets, can certainly offer great benefits by extracting the essence of its truths. Exploring the new values of Mahayana Buddhism from this perspective is believed to bring significant benefits to contemporary individuals.