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Mahayana

Nicholas

Bodhicitta
In the new translation of the Ornament of Great Vehicle Sutras, the translator give a traditional definition of 'mahayana':

“Why is this called the “Great Vehicle of enlightenment”?
Because whoever rides it delivers all sentient beings from suffering.
Resembling space, this vehicle is an immeasurable palace;
Granting joy, happiness, and bliss, this vehicle is supreme.

In these few lines, the Noble Sūtra on Transcendent Insight in Eighteen Thousand Lines teaches us about the nature, effect, purpose, and benefits of the so-called “Great Vehicle” (Skt. Mahāyāna). The sūtras of the Great Vehicle contain many hundreds of thousands of such lines of instruction, each of them contributing to a dynamic framework of teaching and realization—the Great Vehicle—that is intended to yield a buddha’s awakening for the sake of all sentient life.”


Excerpt From: The Dharmachakra Translation Committee. “Ornament of the Great Vehicle Sutras.” iBooks. iTunes - Books - Ornament of the Great Vehicle Sutras by Maitreya
 

Unveiled Artist

Veteran Member
This is good information. The "so-called" through me off. What is the point you are making or just offering resources?

In the new translation of the Ornament of Great Vehicle Sutras, the translator give a traditional definition of 'mahayana':

“Why is this called the “Great Vehicle of enlightenment”?
Because whoever rides it delivers all sentient beings from suffering.
Resembling space, this vehicle is an immeasurable palace;
Granting joy, happiness, and bliss, this vehicle is supreme.

In these few lines, the Noble Sūtra on Transcendent Insight in Eighteen Thousand Lines teaches us about the nature, effect, purpose, and benefits of the so-called “Great Vehicle” (Skt. Mahāyāna). The sūtras of the Great Vehicle contain many hundreds of thousands of such lines of instruction, each of them contributing to a dynamic framework of teaching and realization—the Great Vehicle—that is intended to yield a buddha’s awakening for the sake of all sentient life.”


Excerpt From: The Dharmachakra Translation Committee. “Ornament of the Great Vehicle Sutras.” iBooks. iTunes - Books - Ornament of the Great Vehicle Sutras by Maitreya
 

Nicholas

Bodhicitta
Patience Carlita, it is only one post. I am going to offer both resources and point out key elements of the Mahayana.

The 'so-called' means the translator recognizes this term 'Great Vehicle' as a common translation. The other meaning of 'so-called' is not the one he is using.
 

Nicholas

Bodhicitta
The Awakening of Faith in the Mahayana is a seminal teaching that had much influence and many commentators.

Here is Fa-Tsang commenting on the deeper significance of 'mahayana':

As for the seventh point, explaining the title of the text, the term
“Maha” (in Mahåyåna) takes “matching the essence” as its topic and “to
encompass” as its significance. “Yana” (“vehicle”) then is a metaphorical term
with the quality of “transporting.” The Dharma and a metaphor (illustrating its
purpose) are combined and brought forth (in the meaning of the term
“Mahåyåna). Mahåyåna then is the object of faith signifying both the
“essence” (of everything) and the “capability” (to effect enlightenment).
[Vorenkamp translation]

Hakeda comments on what Mahåyåna actually means:

It should be noted that the term “Mahåyåna” here is not used in the
usual sense of the word, that is, Mahåyåna versus Hinayana. According
to the definition given in the discussion immediately following,
Mahåyåna designates Suchness or the Absolute. The title of
the text, the Awakening of Faith in the Mahåyåna, should therefore
be understood as the “Awakening of Faith in the Absolute,” not in
Mahåyåna Buddhism as distinguished from Hinayana Buddhism.
 

Nicholas

Bodhicitta
These two texts, the Awakening and the Ornament will be the primary focus of this thread, for they give the heart of both doctrine and practice in the Mahayana. At least this is how I see it, after 35 years trying to follow the Mahayana. Of course I am only using English translations, so am missing a great deal.
Here is a bit more from the Introduction to the Dharmachakra translation of the Ornament:

“For several hundred million Buddhists in this world, the Great Vehicle sūtras are sacred scripture and have been here, in that capacity, since ancient times. Our present treatise, the Ornament of the Great Vehicle Sūtras, compares itself to a mirror that reflects this vast body of scripture. The perceptive student of this text will, we are told, gain access to the Great Vehicle’s profound view, expansive path, and inconceivable fruition—simply by looking in this one direction.”
 

Osal

Active Member
I'm looking forward to what you'll be sharing. I took a class some years ago on one the other Asanga/Maitreya texts - Distinguishing Phenomena and Pure Being from a Jim Scott translation. It was great, but a bit over my head at the time.

I think Hakeda's definition of "Mahayana" is awesome.

Facinating stuff.
 

Nicholas

Bodhicitta
Here is the Awakening's author, Asvaghosha, right after Hakeda's remark:

The principle is “the Mind of the sentient being.” This Mind includes
in itself all states of being of the phenomenal world and the
transcendental world. On the basis of this Mind, the meanings of
Mahayana may be unfolded. Why? Because the absolute aspect of this
Mind represents the essence (svabhava) of Mahayana; and the phenomenal
aspect of this Mind indicates the essence, attributes (lakshana),
and influences (kriya) of Mahayana itself.
 

Nicholas

Bodhicitta
Asvaghosha gives his preliminary definition of Mahayana:

Of the significance of the adjective maha (great) in the compound, Mahayana, there are three
aspects: (1) the "greatness" of the essence, for all phenomena (dharma) are identical with
Suchness and are neither increasing nor decreasing; (2) the "greatness" of the attributes, for
the Tathagata-garbha is endowed with numberless excellent qualities; (3) the "greatness" of
the influences, for the influences of Suchness give rise to the good causes and effects in this
and in the other world alike.
The significance of the term yana (vehicle) in the compound,
Mahayana: The term yana is introduced because all Enlightened Ones (Buddhas) have ridden
on this vehicle, and all Enlightened Ones-to-be (Bodhisattvas), being led by this principle, will
reach the stage of Tathagata.
 
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Nicholas

Bodhicitta
While the Ornament and the Awakening are adequate, as far as buddhadharma texts go, to guide one in the right direction, they are wonderfully profound and difficult conceptually. So I would suggest for the studious, aspiring bodhisattva to also ponder on Vasubandhu's Treatise: Vasubandhu's Treatise on the Bodhisattva Vow Book Page
It is less than 100 pages in English and easier to understand.
 

Nicholas

Bodhicitta
In my Bodhicitta thread I defined bodhicitta as: "The central practice of Mahayana is bodhicitta, which means vowing, for countless lifetimes, to reach full buddhahood and help all beings to do the same." This is true, as far as it goes. But as the Awakening, Ornament and other buddhadharma texts remind us, there is a supreme bodhicitta; an abbreviation for annutara-samyak-sambodhi-citta - which means full buddhahood. So, for example, the Awakening starts with the supreme bodhicitta and later gives the paramitas or perfections as elements in the path toward buddhahood.
Thus bodhicitta is the goal and/or the path toward it; just pondering on the depths of bodhicitta is a lifetime practice.

As Khunu Lama puts it in his wonderful book:

If one investigates to find the supreme method
for accomplishing the aims of oneself and others,
it comes down to bodhicitta alone.
Being certain of this, develop it with joy.

Excerpt From: Khunu Rinpoche. “Vast as the Heavens, Deep as the Sea.” iBooks. iTunes - Books - Vast as the Heavens, Deep as the Sea by Khunu, Dalai Lama & Gareth Sparham
 
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Nicholas

Bodhicitta
In addition to bodhicitta another key idea is tathatā - 'Suchness' or 'Thusness'. Here is part of the Princeton Dictionary of Buddhism definition:

tathatā.
In Sanskrit, “suchness” or “thusness”; a term for ultimate reality, especially in the
MAHAYANA schools. Along with terms such as DHARMATA,
DHARMADHATU, and BHŪTAKOṬI, it has a more “positive” connotation than
emptiness (ŚŪNYATA), referring to the eternal nature of reality that is “ever
thus” or “just so” and free of all conceptual elaborations.

Non-conceptual or intuitive awareness is where wisdom lies, so concept-based 'solutions' will remain a puzzle.
 

Nicholas

Bodhicitta
The connection between the wisdom of emptiness or selflessness and great compassion is pointed out in these comments by Ju Mipham on the Ornament of Great Vehicle Sutras, XV:37.

"The next section contains praises for the amazing qualities of the first [bodhisattva] ground. By the power of insight, one’s mind realizes that all wandering beings are merely conditioned phenomena, empty of the twofold self. Reliant on others, they are dependent arisings that emerge through the formative conditions of ignorance and so forth. It is, likewise, understood that the self of the one who experiences is nothing more than the unfolding of the three sufferings through the power of the ripening of karma and affliction.

Hence, giving up the meaningless view of self that is of the nature of delusion, bodhisattvas discover the view of the great equality of self and other—which is deeply meaningful since it involves benefiting infinite numbers of sentient beings. While lacking the view of self, they nevertheless view other beings as themselves. That is to say, while they themselves have achieved the direct perception of the fact that the two types of self have no establishment, they know that sentient beings do not realize this. In their deluded individual perceptions, they experience all sorts of sufferings just as if self and other actually existed. Bodhisattvas take these sentient beings as their own, and so, without ever turning their back on them, they strive until the end of time to rid all beings of their dream-like suffering."
 

Nicholas

Bodhicitta
Fa-Tsang begins his commentary to the Awakening of Faith, Vorenkamp translation:

The True Mind that is serene and vast is separate from the words and forms found in the fish nets and hare snares (of deluded conceptualization). Abstrusely boundless, invisible and inaudible, it is neither the object of that which knows nor the subject of that which is known. It is neither produced nor destroyed and is not something affected by the four momentary states. Neither coming nor going, none of the three time periods can change it. But taking non-abiding as its nature, it flows and branches, rising and falling in accord with (the arising of) delusion and enlightenment. So, in dependence on causes and conditions it does arise and is destroyed
.
 

Nicholas

Bodhicitta
This classic, essential text on the foundation of bodhisattva living is now translated by Art Engle. It is clear, detailed and complete. Asanga's teaching is sort of a 'meaning commentary' to the Ornament of Great Vehicle Sutras mentioned in the first post.

A must for anyone serious about this path to buddhahood for the sake of others.

http://www.abebooks....odhisattva path

The title is The Bodhisattva Path to Unsurpassed Enlightenment, Snow Lion publisher.
 

Nicholas

Bodhicitta
During my thirty-five years of association with Buddhism, I have always
asked this question: "Of all Buddhist Schools-Hinayana,
Mahayana and Tantra alike-which one truly holds the highest teaching
of Buddhism?" The answer is now a clear-cut one: it is the Hwa
Yen School of China. The Hwa Yen School, or Hwa Yen Tsung, was
established in the Tang period, roughly in the 7th and 8th centuries
A.D., by outstanding thinkers such as Tu Shun (557-640) and Fa
Tsang (643-712). The Chinese word Hwa Yen means "the flower decoration"
or "garland," which is originally the name of a voluminous
Mahayana text: The Garland Sūtra (The Gandhavyūha or Avatamsaka
Sūtra)
. Therefore, the teaching of this School is based mainly upon
this text and draws inspiration from it.

What does this scripture say and to whom are its messages addressed?
The Hwa Yen Sūtra has one central concern: to reveal the
Buddha-Realm of Infinity. Its messages are therefore directed to those
who appreciate the awe-inspiring Infinity of Buddhahood revealed in
Buddha's Enlightenment experience, which is described briefly in the
first chapter. There is no other Buddhist scripture, to the best of my
knowledge, that is superior to Hwa Yen in revealing the highest spiritual
inspiration and the most profound mystery of Buddhahood. This
opinion is shared, I believe, by the majority of Chinese and Japanese
Buddhist scholars. It is small wonder that Hwa Yen has been regarded
as the "crown" of all Buddhist teachings, and as representing the consummation
of Buddhist insight and thought.

From C.C. Chang in his Preface to Buddhist Teaching of Totality.
 

Nicholas

Bodhicitta
The Tathāgata’s wisdom is measureless, unimpeded, and universally able to benefit all beings. It resides in complete abundance within the persons of all beings. It is solely because of all foolish common people’s false conceptions and attachments that they fail to know this, fail to realize this, and fail to acquire its benefits.
Then, the Tathāgata, using his unimpeded pure wisdom eye, universally contemplates all beings throughout the Dharma realm and utters these words: “It is strange. It is strange. It is so strange indeed. How could it be that all of these beings completely possess the Tathāgata’s wisdom, yet, because of their stupidity and delusions, they fail to realize this, even fail to perceive this. I should instruct them in the path of the Sages and cause them to forever abandon false conceptions and attachments. Then they will succeed in seeing that, within their very own persons, they possess vast wisdom of the Tathāgata that is no different from that of the Buddha himself."

Avatamsaka Sutra, ch. 37
 
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