An Overview of Mahayana Buddhism according to D.T. Suzuki

"Mahayana is not content to make us mere transmitters or "hearers" of the teachings of the Buddha..." --Suzuki

Many who ponder the Way, or the ideas of Eastern thought, particularly Buddhism make the assumption that it is a belief, a practice, a way that originates in the Far East. Yet nothing is further from the truth. Buddhism is, in its origins, a faith coming directly to the East and later, to the world from India. Via the ancient trade routes, such as the Silk Road, travelers brought their ideas, goods, technology and culture to the Far East, especially to China in the central and northern regions where the earliest Buddhism is to be found. It later spread to the south and more deeply into Asia.

Thus to be clear, the earliest forms such as Cha'an and Mahayana spring directly from their Indian neighbors and at times, even in modern practice, strongly resembles Yogi Hinduism. Mahayana remains the parent of most, if not all, modern forms of Buddhism now practiced.

It is important to recall this lineage from which the Way descends to practitioners of today. This important point even makes it possible to consider aspects of Hinduism, Judaism, Zoroastrianism, and even orthodox Christian beliefs. The author of the book considered here, Suzuki, does indeed make references to these other ways of seeing; he does not exclude them in the endeavor towards enlightenment.

Many writers of Buddhist topics will expound at length on "sentient beings," an imperfect way to describe the Buddhist notion of emptiness and perfect knowledge. Perhaps English lacks the precise Pali word or view to illustrate the notion that everything depends upon everything else; that as everything is in some form joined to everything else, there is a "vivification" (Suzuki's word) of all matter.

Yet we are cautioned not to become attached to notions; they are only for learning. Once learned, they, and even the Buddha's words, are of no use or substitution for the real, experienced way. So it may be said that the one who desires perfect knowledge, perfect insight is the Enlightened one. He practices to free himself of all worldly cares and sufferings.

Mahayana teaches the purification of self for the aid and enlightenment of others. Practitioners live in the world as it is; they do not avoid the ills or negatives of the everyday world. In other words, Bodhisattvas find their Way in everyday life and work in which they are purified, offering their presence for the benefit of all.

Suzuki further describes the Mahayana Bodhisattva as such:

"The Bodhisattva is a personification of love and sympathy, which freely issues from the font of his inner will. He gathers the clouds of wisdom and virtue, in which he manifests himself in manifold figures; he produces the lightnings of Buddhi, Vidyas... shaking the whole world with the thunder of Dharma, crushing all the evil ones; pouring forth the showers of good law, he quenches the burning flames of ignorance..."

This passage alludes to what has been thought to be the ideal life held out by Mahayanists... They are not content to make us mere transmitters or "hearers" of the teachings of the Buddha. We are inspired to the noblest heart of Shakyamuni, in full recognition of the human soul... it seeks to develop all the "possibilities of our soul-life, which by our strenuous efforts will one day be realized even on this earth of impermanence.' 'We, as individual existences, are nothing but shadows...

We, as mortal beings, are nothing more than thousands of dusty particles, haphazardly scattered about" in the winds of karma; when we unite in the love and intelligence of the Dharmakaya, we are Bodhisattvas... and can overcome the overwhelming blast of ignorance... acts of loving kindness will lead to Bliss, to the whole community to which he belongs.

"Because a stream of love flows from the Bodhichitta (Intelligence-heart), fed by the inexhaustible spring of Dharmakaya." Ignorance leads only to egotism, hatred, avarice, disturbance, and universal misery. Bodhisattvas dwell, in varying degrees, in the stream of Dharmakaya, the body of love, the Universal One.

*This article appeared here previously in August 2009

Mahayana Buddhism

"Mahayana is a living faith. We cannot ignore the significance of Mahayanism." --Suzuki

The Buddhist thinker and teacher, Daisetz Teitaro Suzuki, wrote a volume about the Mahayana which is titled, Outlines of Mahayana Buddhism. This book first appeared in English translation in 1907; a later edition was produced from that translation in 1963, and still later, another edition was rendered from the same translation in 1977. In this article, I use the 1963 volume.

It was the desire of master Suzuki to make clear to practitioners of other Buddhist denominations, and other non Buddhist faiths the meaning and significance of Mahayana practice. In the introduction to this volume, Alan Watts writes:

"Mahayana Buddhism is the very basis of both classical and contemporary Buddhism. Unlike Hinayana, in which the accent is on individual salvation, Mahayana stresses social compassion. Intellectually, it is more understandable than its intuitive offshoot, Zen. Mahayana represents one of the great systems of perceptions on the nature of man and his relation to the world. It is concerned with human suffering, and offers a remarkable set of insights on how one ought to live and by what principles."

Suzuki writes to answer some basic, and some more complex questions about Mahayana. Note in a number of instances, Suzuki engages the reader into an understanding of the topic through the use of another, more familiar, western belief in Salvation, the way of the Christ. While some may not have carefully considered it, Buddhism is indeed a salvific practice. It desires to free the self from suffering and to aid others to the same salvation, or liberation in Nirvana.

Mahayana, What is it? This basic question starts the inquiry Suzuki wishes to make. He makes many statements:

* Religion is the innermost voice of the human heart...
* Within Buddhism there exists diverse schools of thought...
* The human heart is not an intellectual crystal...
* Mahayana is the great vehicle of Salvation...
* It is more liberal, more progressive, metaphysical, speculative...
* Mahayana, as Suzuki defines it is, "the highest principle, or being, or knowledge, in which the universal and all beings are manifest, and through which they can attain final salvation...
* Mahayana was first used by the "progressive party"...
* Mahayana originated about the time of Christ...
* Asvaghosa, an Indian philosopher, was the first Mahayana expounder...
* Hinayana was a term given to others by the Mahayana sect...
* Mahayana is a boundless ocean in which all forms of thought and faith can find a congenial and welcoming home...
* Its earliest writings exist in the Pali language...
* Mahayana is a living faith...

NOTE: This article first appeared here in summer 2009