Bodhi Leaves - Offerings and Reflections from the Buddhist West

Saturday, July 24, 2010

Dharma Dictionary: Sutra (सूत्र)

It has probably happened to you at some point. You get on the subway and you see someone reading a book. At the next stop someone gets on and they begin to read a book, the same you saw before. While walking in the park, or sitting in a coffee shop, you see people reading the same book. Gradually you hear people talk about this book. You begin to wonder, what is this book about? Was it on Oprah's book of the month or something? Why are so many people reading it? Your friends and family pile on the praises for the book.  Now that your interest is piqued, the next step is to acquire a copy. Maybe you go to the local library, or even try to borrow it from a friend. You could always go to a bookstore (be in person or online) but let's say that none of these options worked. You'd really like to read this book because you see that it's touched the lives of many people, so what do you do? Would you be willing to travel thousands of miles and spend decades in search of this book? Totally insane you might say, is any book worth that kind of effort? Throughout history there have indeed been such books and ones that contain the teachings of the Buddha are known as sutras. 

The word sutra (pronounced 'soo-truh') is derived from the Sanskrit root 'sutr' meaning (1) "to string or put together, to contrive, effect, produce, compose". 'Sutra' itself means, "a thread, cord, string, that which works like a thread which runs through or holds everything together, rule, direction, any work or manual consisting of strings of such rules hanging together like threads". Another (related) definition is, "a carpenter's measuring line". The Pali equivalent is 'sutta' and has the same meanings (2). 'Sutra' is also etymologically related to the English word 'suture', i.e. the thread used to sew a wound closed. 'Sutra' itself is not, by any means, an exclusively Buddhist term. There are Hindu and Jain sutras too. In pop culture, the word is widely known and associated with texts like Patajali's "Yoga Sutras" and more famously the "Kama Sutra" of Vatsyayana (3). 

Sutras are absolutely essential because they are THE record of the Buddha's teachings. If you walk into any bookstore and wander into the "Eastern Religions" section, you'll probably find shelves and shelves of books about what the Buddha taught. All of them ultimately have the sutras as their source material. To read about something is not quite the same as reading something directly. In the same way, being able to read through what the Buddha and his disciples actually taught gives us direct access to the profound teachings that lead to liberation from suffering. 

The collection of sutras is known as the 'Sutra Pitaka" and means, "the basket of teachings". How many sutras are there? A lot. The Sutra Pitaka (in any language) consists of dozens of volumes containing thousands of sutras. This large amount of teachings often compared to a great ocean, not only because its vastness but because of its depth as well. A common expanded version of the   "Taking Refuge" verses contains the follow:
I take refuge in the Dharma,
and I wish that all sentient beings
will delve into the sutras,
their wisdom as deep as the ocean. (4)
The sutras cover every topic from basic meditation instructions and verses on virtue to inconceivable descriptions of the highest and most exalted planes of realization. With so many texts out there, which
ones should we read? Should we even attempt to read all of them? Do we need to? These are common questions which are ones that can only really be answered by looking within. Many people engage in reading the entire Sutra Pitaka as a form of practice (5). Others stick to one sutra and delve very deeply into it. It really all depends on our practice and affinities. There are certainly some sutras which are
more popular than others such as the Heart, Anapanasati, Diamond, Lotus, Shurangama, Avatamsaka, and, Mahasatipatthana to name a few. If you've never read a sutra or would like to take a closer look,
these texts aren't a bad place to start. In studying the sutras, there are a few items that we should keep in
mind. 

First, it is not possible for one sutra to be "better" or "worse" than another. Every (and I mean every!) sutra was composed for a specific audience in a specific context and has a specific message. Because of this, we might find that different sutras say different things about different topics and concepts. This does not, however, mean that one text is right and one is wrong. We can compare this idea to a doctor counseling patients. If we hear this doctor telling his first patient to eat less and then telling his second patient to eat more, we might think the doctor was being contradictory. But what if patient #1 was overweight and patient #2 was underweight? Would we still think the doctor was a quack? 

The goal of every sutra is the same: lead us a step closer to liberation. Because of this, we should read/listen to them with a mind that is as calm, open, and receptive as possible. Sutras are not the sort of thing one would read in a noisy station while waiting for a crowded bus to come. Similarly, we could not fully enjoy or understand a great movie if we watched it half asleep. The right mindset for reading/reciting sutras is important enough to have lead to the tradition of reciting preliminary verses to help settle the mind. You can try it for yourself. Before opening a sutra, slowly and mindfully read its title then recite the following: 
Verse for Opening a Sutra:
The unsurpassed, deep, profound, subtle, wonderful Dharma,
In a hundred thousand million eons, is difficult to encounter;
Now that I've come to receive and hold it, within my sight and hearing,
I vow to fathom the Thus Come One's true and actual meaning. (6)
***
(1) Monier-Williams Sanskrit-English Dictionary, Motilal, 2005 reprint, p. 1241
(2) Pali Text Society's Pali-English Dictionary Online p. 718.
Accessed via the "Digital Dictionaries of South Asia" Project.
(3) At a high school Interfaith presentation, I was asked, in all seriousness, if Buddhism was the "religion with the Kama Sutra" in it.
(4) From the Bodhi Monastery Liturgy:
(5) To the best of my knowledge, there is no complete English translation of the entire Sutra Pitaka although many organizations (like the Buddhist Text Translation Society) are putting much effort into changing that. I believe that a full English translation of the Pali Suttas is available from the Pali Text Society however most of the translations were done in the mid-to-late 1800s. Many of these
translations are dated and in many cases inaccurate but scholars are working hard to revise them. Its only a matter of time before all of the Buddha's teachings are available in the language of Shakespeare, Walt Whitman, and Bob Dylan.
(6) Translation from the Dharma Realm Buddhist Association.

Saturday, July 3, 2010

When It's Time to Get Out of Bed

"Every morning, when we wake up, we have twenty-four brand new hours to live"

Thich Nhat Hanh in Peace is Every Step

Photo: Morning at Bodhi Monastery, NJ; 2006

Sunday, June 13, 2010

Dharma Dictionary: Mālā (माला)

Greetings Dharma Friends! I've finally taken care of business and am happy to announce I'll have the time to start posting regularly again! Now, for the first post in a long while...

Introduction.

Shakespeare’s classic, “Romeo and Juliet”, Juliet says to Romeo:
“What's in a name? that which we call a rose
By any other name would smell as sweet;” (1)
There’s just something about flowers and their beauty that transcends language and culture, as Juliet alludes to. Flowers as are as common to the human experience as they are in nature. Comparisons to flowers, in all their various incarnations, are ubiquitous in art, literature, science, philosophy, and religion. It’s no surprise then, to find flowers as a prominent symbol within the Buddhadharma. One of the most common flower-related words found in the ancient texts is mālā.

Mālā (pronounced maalaa) is a Pali/Sanskrit word meaning “wreath, garland, or chaplet” (2). In popular spiritual usage, it refers to stringed prayer beads. A full discussion of prayer beads covering their origin, usage, and varieties is far beyond the scope of this thread. It is however, worth mentioning that prayer beads are found in many other traditions including Hinduism (where they originated), Islam, Christianity, Sikhism, and the Bahai Faith.

The word ‘mālā’ appears in a famous verse from the Dhammapada (3). The chapter that this verse comes from is, appropriately enough, entitled Pupphavagga (Flower Chapter; puppha = flower) (4).
Yathā'pi puppha rāsimhā
kayirā
mālāgune bahū
Evaṁ jātena maccena
kattabbam kusalam bahum.

“Just as from a heap of flowers,
Many garlands can be made,
So, you, with your mortal life,
Should do many skillful things”.
Dhp Ch. 4, v. 53
A specific flower that is synonymous with the Dharmic religions is the lotus flower. The Pali word for lotus is paduma (5), while the Sanskrit is the more familiar padma (6). Particularly in India, lotuses have long been regarded as symbols of purity and perseverance. Growing from muddy, opaque pools of water, lotuses rise up and blossom into beautiful flowers. Lotus flowers have the ability to remaining clean, with dust and water being unable to stick to the petals. The scientific explanation for this phenomenon is called “superhydrophocity” but is also more conveniently known as the "Lotus Effect" (7).

One of the earliest references to the lotus occurs in the Sutta 26 of the Majjhima Nikaya (8). In this sutta, called “The Noble Search” (Pali: Ariyapariyesana), the Buddha recounts his spiritual quest as well as the time immediately after his enlightenment. According to this sutta, just after his enlightenment, the Buddha was initially hesitant to teach the Way of Awakening because he wasn’t sure if people could understand it. He says:
"Just then these verses, unspoken in the past, unheard before, occurred to me:
'Enough now with teaching
what
only with difficulty
I reached.
This Dhamma is not easily realized
by those overcome
with aversion & passion.

What is abstruse, subtle,
deep,
hard to see,
going against the flow —
those delighting in passion,
cloaked in the mass of darkness,
won't see.'
At this point, a cosmic being name Sahampati, who comes from the “highest” realm of existence, the Brahma realm, appeared before the Buddha. Sahampati exhorted him to teach, concluding with the lines:
Rise up, hero, victor in battle!
O Teacher, wander without debt in the world.
Teach the Dhamma, O Blessed One:
There will be those who will understand.
The Buddha (thankfully) decided to teach the world the to liberation. He then compared the different stages of living beings to lotuses:
"Then, having understood Brahma's invitation, out of compassion for beings, I surveyed the world with the eye of an Awakened One. As I did so, I saw beings with little dust in their eyes and those with much, those with keen faculties and those with dull, those with good attributes and those with bad, those easy to teach and those hard, some of them seeing disgrace & danger in the other world. Just as in a pond of blue or red or white lotuses, some lotuses — born & growing in the water — might flourish while immersed in the water, without rising up from the water; some might stand at an even level with the water; while some might rise up from the water and stand without being smeared by the water — so too, surveying the world with the eye of an Awakened One, I saw beings with little dust in their eyes [as above]…some of them seeing disgrace & danger in the other world.
Finally, no discussion of flower symbolism in the Buddhadharma would be complete without a mention of the Avataṁaka Sutra (Devanāgari: अवतंसक सूत्र). Avataṁasaka (pronounced ‘uh-vuh-tum-saka’) means ‘wreath’ or ‘ring-shaped adornment’ (9) and is usually translated as “Flower Adornment/Ornament”. This scripture is known as the “King of the Sutras” not only for length (~1600 pages for the complete English translation) but also for the range of practices, ideas, stories, and teachings it conveys. As expected, it is full of flower analogies. One such example occurs in the fifth chapter of the sutra, entitled, “The Flower Bank of the World” (10). Here, the Bodhisattva Samantabhadra (English: Univerally Good or Universal Worthy) is praising the origin of all Buddhas: Bodhisattva Vows. This is not a surprise considering that Samantabhadra is the bodhisattva known as foremost in the practice of Great Vows. Invoking imagery that the Avataṁaka Sutra is so well known for, he says:
That ground is level and utterly pure,
Firmly abiding, indestructible;
It is adorned with jewels everywhere,
With various gemstones interspersed.

The diamond earth is most delightful,
Embellished with jewel rings and nets,
Spread with lotus blossoms in full bloom,
With exquisite raiment covering all.

Enlightening beings’ celestial crowns and jewel necklaces
Are spread all over the ground as decoration;
Sandalwood-scented jewels are strewn about,
All radiating pure, exquisite light.

Jewel flowers flame, producing subtle light;
Flames of light, like clouds, illuminate all.
These flowers, and myriad jewels,
Are strewn over the ground for adornment.

Dense clouds rise and fill the ten directions
With tremendous rays of light that have no end,
Reaching all lands in the ten directions
Expounding the Buddha’s vivifying teaching.

All the Buddha’s vows are in the jewels
Revealing boundless, vast eons;
What the Supreme Knower did in days gone by
Is all seen within these jewels.

Into all the jewels of this ground
Come and enter all the Buddha-fields-
And into each atom of those Buddha-fields
Also enter all lands.

In the Flower Bank world, adorned with wondrous jewels
Enlightening beings travel throughout the ten directions,
Expounding the universal vows of the Great Hero:
This is their power of freedom in enlightenment sites.

The ground arrayed with beautiful precious stones
Radiates pure light replete with all adornments
Filling the cosmos, equal to space;
Buddha’s power naturally manifest like this.

Those who master the vows of universal good,
Those of great knowledge who enter the Buddha’s realm,
Can know, in this ocean of lands,
All such mystic transformations as these.
Sarvamangalam!

***

(1) William Shakespeare, “Romeo and Juliet”, Act 2, Scene 2: http://shakespeare.mit.edu/romeo_juliet/romeo_juliet.2.2.html
From ‘The Complete Works of William Shakespeare’ @ MIT (http://shakespeare.mit.edu/)
(2) Pali Text Society's Pali-English Dictionary Online p. 530. Accessed via the "Digital Dictionaries of South Asia" Project. http://dsal.uchicago.edu/dictionaries
(3) Gil Fronsdal’s translation of “The Dhammapada”, p 14. Shambhala 2005
(4) Pali Text Society's Pali-English Dictionary Online p. 467. Accessed via the "Digital Dictionaries of South Asia" Project. http://dsal.uchicago.edu/dictionaries
(5) Ibid, p. 410
(6) Monier-Williams Sanskrit-English Dictionary, p. 584 Motilal, 2005 reprint,
(7) Wikipedia has a good write-up on the Lotus Effect as well as references to the scientific research papers: http://en.wikipedia.org/wiki/Lotus_effect
(8) Arthur Anthony Macdonell. ‘A Practical Sanskrit Dictionary’. p.29. Oxford University Press, 1929. Accessed via the "Digital Dictionaries of South Asia" Project. http://dsal.uchicago.edu/dictionaries
(9) ‘The Noble Search’ Ariyapariyesana Sutta, from ‘Access to Insight’ http://www.accesstoinsight.org/tipitaka/mn/mn.026.than.html
(10) Thomas Cleary’s full translation of the “Avatamsaka Sutra (Flower Ornament Scripture)”, pp. 205-206, Shambhala 1993.

Wednesday, February 17, 2010

Oprah Talks to Thich Nhat Hanh

Here's a really great one. Oprah recently sat down with Thich Nhat Hanh. The entire thing can be read here.

Saturday, February 6, 2010

A Little Break

Greetings everyone! This is my first post in a very, very long time. In fact, it's my first post of 2010! Things have been quite busy for me the past few months and that's not going to change in the immediate future. (I'll give you a clue, it starts with "th" and ends in "esis"!). Thus, the time I have to post is severely limited but I do hope to find the time to post when I get the chance. Once I'm past "the grind", I look forward to returning with the usual amount of posts. For now, enjoy this essay written by Bhikkhu Bodhi which examines the competing arahant-bodhisattva ideals. Here's an excerpt:
The most archaic Buddhist texts – the Pali Nikāyas and their counterparts from other early schools (preserved in the Chinese Āgamas) – depict the ideal for the Buddhist disciple as the arahant. The Mahāyāna sūtras, composed a few centuries later in a Buddhist Hybrid Sanskrit, depict the ideal for the Mahāyāna follower as the bodhisattva. Now some people argue that because the arahant is the ideal of Early Buddhism, while the bodhisattva is the ideal of later Mahāyāna Buddhism, the Mahāyāna must be a more advanced or highly developed type of Buddhism, a more ultimate teaching compared to the simpler, more basic teaching of the Nikāyas. That is indeed an attitude common among Mahāyānists, which I will call "Mahāyāna elitism." There is an opposing attitude common among conservative advocates of the Nikāyas, an attitude that I will call "Nikāya purism," which rejects all later developments in the history of Buddhist thought as deviation and distortion, a fall away from the "pristine purity" of the ancient teaching. Taking the arahant ideal alone as valid, Nikāya purists reject the bodhisattva ideal, sometimes forcefully.

I am trying to find a point of view that can do justice to both perspectives, that of the Nikāyas and the early Mahāyāna sūtras, a point of view that can accommodate their respective strengths without falling into a soft and easy syncretism, without blotting out conceptual dissonances between them, without abandoning faithfulness to the historical records (yet which also recognizes that these records are by no means crystal clear and are unlikely to be free of bias). This is by no means easy. It’s much simpler to take either a standpoint of "Nikāya purism" or one of "Mahāyāna elitism" and hold to it without flinching. The problem with these two standpoints, however, is that both are obliged to neglect facts that are discomforting to their respective points of view. Although I am ordained as a Theravāda Buddhist monk, in this paper I’m not going to be defending the opinions of any particular school of Buddhism or trying to uphold a sectarian point of view. My first purpose is to draw out from the texts what they say explicitly, and also what they imply, about these two competing ideals of the Buddhist life. At the end, when I draw my conclusions, I will clearly state them as such, and they will be entirely my own. Sometimes I won’t be drawing conclusions but instead raising questions, pointing to problems in the history of Buddhism that I am acutely aware of but unfortunately cannot solve. It is quite possible that what I consider a nuanced and balanced point of view will draw fire from partisan advocates on both sides of the divide.
Also on the topic of Bhante, he will be participating in the Sacred Awakening Series, an interactive seminar involving numerous other teachers from a variety of traditions.

And now, it's back to chopping wood and carrying water.