Editor's Preface:
A close examination of the canonical texts of the Theravāda and Mahāyāna traditions unveils the thousands of discourses (both the Theravāda sutta-s and Mahāyāna sūtra-s) delivered by Śākyamuni and his later Buddhist disciples. The variable learning capacities, interests, temperaments, inclinations, aptitudes and dispositions necessitate the employment of varying pedagogical approaches by the professional Buddhist preacher, Śākyamuni Buddha.The variable varieties of pedagogy of the Blessed One are known among the Theravādins as diverge approaches of preaching (pariyāya-dhammadesanā). Since the demise of Śākyamuni Buddha 2,500 years ago, Buddhist practices in both Theravāda and Mahāyāna tradition have undergone continual transformation and development. Consequently, different schools of Buddhist Thought or sects of Buddhism have emerged to suit the requirements of individual differences. The sectarianism of Buddhism or of other religions in the modern world today may not always to be viewed negatively as the ugly head of discord and disunity among the diverge Buddhist adherents. It should be positively perceived as the crystallization of the wisdom of the different past and present Buddhist masters or gurus in their employment of pariyāya-dhammadesanā. As a result, the various and many methods of Buddhist meditation, which have emerged today, should be perceived as the efflorescence of Buddhist thoughts to make cultivation and practice more effective and fruitful. All these varying skillful means are orientated towards achieving a common esoteric goal of redeeming the original supreme goodness of human race. This original nature of Man is known as the Buddha-nature or Emptiness (śūnyatā) in the Mahāyāna tradition and as the non-grasping (anupādāna) of the five aggregates (pañcupādānakkhandha-s) or Insubstantiality (anattā) in the Theravāda tradition. Though pedagogical methodology may vary, these two traditions are absolutely faithful to the fundamental doctrine of Śākyamuni Buddha encompassing the Four Noble Truths (cattāri ariya-saccāni) which include the Noble Eight Fold Path (ariyo aṭṭhangiko maggo) or Six Perfections (pāramitā-s), the seal of Three Universal Characteristics of Impermanence (anicca), Suffering (dukkha) and Non-self or Insubstantiality (anattā) in terms of Dependent Co-arising (paṭiccasamuppāda).
Theravāda Meditation
Therefore, the modern Buddhists are fortunate in the sense that they are free to select Buddhist meditation methods of any tradition or sect to develop their morality, concentration and wisdom to improve, enhance or consummate their ethical development supported by concentration and wisdom. In the Theravāda tradition, Insight meditation (vipassanā-bhāvanā), Tranquility (samatha) meditation, tranquility-Insight meditation and Loving kindness (mettā) meditation are taught to the Buddhist practitioners. The Mahāsatipaṭṭhāna-sutta (D.N) and the Yuganaddha-sutta (AN4.170) are excellent guides for the Theravāda meditators or yogis. The Theory of Elements (dhammavāda) elucidated in the Abhidhamma of Theravāda may be also serve as an excellent pointer. I would definitely recommend any meditator or yogi to read Ațțhakanāgara Sutta (MN) on the eleven gates to liberation.
Chan or Zen
In Chan or Zen tradition of Mahāyāna Buddhism, popularized today by Japanese Zen practitioners, who have exported it to the west, the popular methods of Buddhist mediations comprise Shikantaza, Zazen and Koan. Chan was originally imported from China or Korea to Japan in the 6th century C.E. Chan tradition was exported to China by Bodhidharma between 5th to 6th century C.E. The Sixth Chinese Chan Patriarch, Hui-neng (638-713C.E) founded the Southern School of Chan and marketed the sudden enlightenment method to the Chinese Chan practitioners. Hui-neng produced an eminent disciple named Yung-chia Hsuan-chueh (665-713 C.E) who was also suddenly enlightened thus verifying that sudden teaching leading to sudden enlightenment is a possible pedagogy. ‘Yung-chia’s Chan poem known as ‘Yung Chia’s Song of Enlightenment’ mirrored that his sudden enlightenment was indeed profound. Sikantaza is a silent illumination method by which the meditator just sits mindfully without any thought or conceptualization watching every thought which arises and passes away without any clinging. The Zazen is a seated meditation method used to calm the mind and develop wisdom of self-awakening after a certain period of gradual cultivation. Koan is a story, dialogue, question or statement recorded as a Chan or Zen training and enlightenment case history occurring in the past. The koan functions to terminate intellectual thinking or understanding and prompts intuitive realization.
A good example of Koan is: Two hands clap and there is sound; what is the sound of one-hand. Koan is a supreme method of training as it cuts off one’s conceptualization instantaneously. If the practitioner is highly witted, an intuitive leap of apprehension of the true Dharma may occur instantaneously culminating in the experience of sudden enlightenment. Laṅ̇kāvatāra-sūtra, Heart Sūtra, Diamond Sūtra and Platform Sūtra of Mahāyāna tradition are particularly recommended for the Chan or Zen practitioners.
Pure Land
Another popular Chinese Mahāyāna meditation practice is the recitation of the name of Amitābha Buddha in order to be reborn in the Pure land of Amitābha Buddha. It is commonly and erroneously conceived that that all practitioners of Pure Land Buddhism can be reborn in the Pure Land of Amitābha with ease. A close examination of the Pure Land Buddhist sūtra-s reveals the contrary. The
Sūtra of Infinite Life (Sukhāvatī-vyūha-sūtra) elucidate that all the three categories of Pure Land practitioners will be reborn there with three varying qualities of high, intermediate and low capacities. The high quality rebirth can only be achieved by a high capacity practitioner. He is required to be a recluse who has aspired to generate mind of enlightenment (bodhicitta) and, course in the Six pāramitā-s, has developed a great will to be reborn in the Pure Land and consummated one-pointed recitation of the name of Amitābha Buddha. The intermediate quality rebirth can only be actualized by an intermediate capacity practitioner who is not required to become recluse but is expected to accumulate sufficient meritorious deeds. He is still required to generate bodhicitta and develop one-pointed recitation of the name of Amitābha Buddha. The conditions set for the low capacity practitioners are relatively not so stringent but I consider the required conditions are not easy either. They are required to generate bodhicitta, develop pure faith in the Pure Land and develop one-pointed recitation of the name of Amitābha Buddha. If we make a survey among the practitioners of Pure Land Buddhism of Amitābha Buddha, I do not expect that many of them can be even categorized as the low-capacity practitioners. In other words, all Buddhist are expected to fare diligently, ardently and resolutely in any method of any Buddhist tradition. There is no free lunch in the world. A practitioner has to strive persistently in order to put end to suffering by redeeming oneself either while living on Earth in the present life or in the Pure Land in the future life. Full assertion of enormous efforts is expected and required to actualize soteriology. The Karmic law states that if there are no pains, there will be no corresponding gains! The truth of moral law of action and reaction is undeniable.
Vajrayāna
Vajrayāna tradition of Mahāyāna Buddhism has gained increasing popularity in the west after Zen tradition recently because of the active influence of Lamaism in the west. The three typical Vajrayāna practices are Maṇḍala, Tonglen and Tantra. Maṇḍala is a chart representing the microcosm, micro-reality of the human personality. Its centre is used as an object of meditation. Tonglen is a profound meditation of ‘Sending and Receiving’ practice of compassion. It is a practice or way by which one shares the joys and sorrows of others. The Tantra is akin to yoga meditation in which a pupil receives a direct, secret instruction from the guru. Tantra means continuity. Here, it means continuity of ground, path and fruition. Ground refers to the practitioner. The path is the path of meditation which purifies the ground which is the practitioner. The fruition is the state or result which arises as a result of tantric practice.
Conclusion
Sudden enlightenment is not an empty propaganda of the Mahāyāna Chan or Zen masters. Śākyamuni Buddha himself admitted such a possibility does occur. In fact, it was Ven. Mahākaśyapa who commenced the tradition in Vulture Peak of ancient India in the 6th century B.C.E as the first Indian dhyāna Patriarch. Nevertheless, the Blessed One categorically denied sudden enlightenment can occur without prior gradual cultivation in the past life or lives. He asserted that a tree grows gradually but not suddenly. A mango grows gradually on the branch of the mango tree. When it has ripened, with a little push of the wind, it may fall suddenly and will ripen for consumption. The sudden fall of a ripe mango is preceded by diverge contigent conditions which determine its gradual growth or development which precedes maturity of the fruit. The gradual must precede the sudden. The standard Buddhist cultivation method is the three-fold training of morality, concentration and wisdom which occur gradually not suddenly. But they are so called highly-witted individuals with sharp karmic roots and they may be instantaneously enlightened with an appropriate motivational condition for ripening. The sixth Chinese Chan Patriarch, Hui-neng is an exemplar. He developed wisdom before developing morality and concentration. In short, his insight preceded tranquility rather than the standard path that tranquility precedes insight.
In the Yuganaddha Sutta (AN4.170), Ven. Ānanda preached that enlightenment can be realized by the path of insight preceding tranquility. Celebrated Buddhist personalities, such as the Sixth Chinese Chan Patriarch, Hui-neng was instantaneously enlightened by a verse in the Diamond Sūtra heard by him in a motel. Renowned Mahāyānist lay personality Vimalakīrti did not meditate and yet his wisdom was recognized to be more profound than the immediate, foremost disciples of Śākyamuni Buddha, such as Mahākaśyapa, Sāriputta, Subhūti, Mahākaccāyana and so on. Vimalakῑrti even criticized Sāriputta for resorting to meditation even though he had become an Arahant. Vimalakῑrti advised us to develop wisdom preceding tranquility thus: Not relying on the body, not relying on the mind and even not relying on the notion of ‘not relying ‘. Relying on the body and mind is an obstruction to complete enlightenment. Enlightenment is finally preserved at all times without any method. Any notion of method to practise is itself a form of self or ego. All meditators ought to be mindful about this truth. What is to be done has been done. It ought not to be redone. Otherwise, it will be akin to fixing an extra head upon an existing head ! Enlightenment is non-action of all actions without relying on the body, the mind and not even relying on the notion of ‘not relying’. This is exactly what is meant by Nāgārjuna’s and Śākyāmuni Buddha’s assertion that all views must be relinquished including the view of Emptiness (śūnyatā). All forms of ontological commitment due to dominance of illusive self or ego ought to be eliminated to annihilate selfishness or egoism in Man. This is what all esoteric religions are all about. Properly practised religions can indeed emancipate the world by appeasing their minds to make them calm, peaceful and harmonious.
Editor
Bodhi Journal
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