Mahayana Buddhism Meditation: The Basics You Need to Know
The so-called Mahayana Buddhism Meditation plays a vital role in this branch of Buddhism. In fact, this is one of the elements that differentiate Mahayana from Theravada Buddhism.
Even though accepting the canonical texts of the Theravada, the Mahayana Buddhism also has a huge corpus of other philosophical and devotional texts.
For the comparison between Mahayana and Theravada Buddhism, read: What is the Difference between Theravada and Mahayana Buddhism? A Simplified Answer
Going back to Mahayana Buddhism Meditation, the Mahayana fundamental doctrines distinctly include The Six Perfections to become a Bodhisattva, along with the Four Noble Truths and the Eight-fold Path.
The so-called Six Perfections to become a Bodhisattva specifically include meditation, together with generosity, morality, patience, perseverance or zeal, and insight.
The ‘bodhisattvas’ and the Mahayana Buddhism Meditation
Mahayana’s most unique teaching is that the evident concern or compassion which is an inherent component of enlightenment is manifested in ‘bodhisattvas.’
These ‘bodhisattvas’ areenlightenment/enlightened beings—beings who postpone ‘nirvana’ (final enlightenment) just to assist and guide those who still suffer in the cycle of rebirths.
Throughout history, the Mahayana tradition has developed a massive pantheon of bodhisattvas, Buddhas, and other potent beings. So certain forms of meditation and a complex array of devotional practices directed toward these enlightened beings have also been developed.
Mahayana Buddhism Meditation in Mahayana Sutras
Like Theravada, Mahayana Buddhism reveres the Tripitaka as a sacred text. But it adds to it the so-called ‘Sutras,’ which distinctly reflect Mahayana beliefs and are used more often by Mahayana Buddhists.
The Mahayana Sutras are a vast genre of Buddhist scriptures that various traditions of Mahayana Buddhism take as canonical. The Mahayana tradition claims that sutras are passed down as the legacy of Gautama Buddha.
One of the Mahayana Buddhism’s sutras particularly pertains to the Meditation Sutra. It is one of the three sutras that form the doctrinal basis of the so-called Pureland School, the two others being the Amithaba and Longer Amitabha Sutra.
Also called Amitayurdyhana Sutra, this Meditation Sutra which is one of the three core texts of the Pureland school teaches meditation and visualization.
Furthermore, another sutra named Heroic Gate (also called Surangama Sutra) emphasizes the power of Samadhi (meditation) and explains various methods of emptiness meditation. This serves as a key text of the Ch’an and Zen traditions.
Mahayana Buddhism Meditation and Buddha
In one of the Mahayana Sutras, a disciple asks Buddha, “How many bases for training are there for those seeking enlightenment?”
The Buddha replies, “There are six: generosity, morality, patience, energy [zeal], meditation, and wisdom [insight]”
These six bases taught by Buddha, which include meditation, comprise the so-called “The Six Perfections to Become a Bodhisattva” in Mahayana Buddhism.
The Bodhisattva-path, Paramitas, and Mahayana Buddhism Meditation
The Bodhisattva-path is the chief element in the Mahayana teachings. So, what is thisBodhisattva-path?
This path refers to the “Six Perfections to Become a Bodhisattva.” These Six Perfections, or ‘paramitas,’ are virtues or noble character qualities to be refined to bring a person to enlightenment.
Jointly, they are the path of the Bodhisattva—someone who is devoted to serving the highest welfare of all living beings with the aroused heart of unconditional love, skillful wisdom, and all-encompassing compassion.
The Six Perfections to become a bodhisattva specifically include the the Perfection of Meditation or Concentration called Dhyana Paramita.
Other “perpections’ are those of Generosity/Giving (Dana Paramita), Ethics/Morality (Sila Paramita), Patience (Kshanti Paramita), Joyous Effort/Enthusiastic Perseverance/Energy (Virya Paramita), and Wisdom/Insight (Prajna Paramita).
The Sanskrit word ‘paramita’ means ‘to cross over to the other shore.’ ‘Paramita’ may also be translated as perfection, perfect realization, or reaching beyond limitation.
Through the practice of the paramitas, including Mahayana Buddhism Meditation, people are said to cross over the sea of suffering (‘samsara’) to the shore of happiness and awakening (‘nirvana’); they cross over from ignorance or delusion to enlightenment.
Mahayana Buddhism teaches that the Six Perfections describe the true nature of an enlightened being, and that they are actually our own true nature. And if they do not seem to be our true nature, it is because the perfections are masked by our delusion, resentment, greed, and distress. But by nurturing these perfections, we bring out our true nature.
Each of the Six Perfections supports the other five. The first three perfections (generosity, morality, and patience) are virtuous practices for everyone.
On the other hand, Mahayana Buddhism Meditation,like the perfections ofenergy or zeal and wisdom) are more precisely about spiritual practice.
The Dhyana Paramita (Perfection of Meditation)
Dhyana Paramita (Perfection of Meditation) refers to Buddhist meditation, a discipline aimed at cultivating the mind. ‘Dhyana’ also means ‘concentration,’ and in this context, great concentration is applied to achieve clarity and insight.
Dhyana is said to be the grounds of wisdom, which is another perfection. This perfection of wisdom encompasses all the other perfections, and without it no perfection is possible. And ‘wisdom,’ in this circumstance, is nothing other than the realization of sunyata. This realization is said to be the door to enlightenment.
Nevertheless, this wisdom (on sunyata) cannot be understood by intellect alone. It can be understood through the practice of the other perfections: generosity, morality, patience, energy, and Mahayana Buddhism Meditation.
The Zen (Chan) Buddhism and Mahayana Buddhism Meditation
One remarkable phenomenon about Mahayana Buddhism is the development of Buddhism to Zen (Chan) Buddhism, as the fruit of its encounter with Taoism.
Zen Buddhism is a blend of Indian Mahayana Buddhism and Taoism. It started in China, spread to Korea and Japan, and became very prevalent in the West from the mid-20th century.
Zen Buddhism began to emerge as a distinct school of Mahayana Buddhism “when the Indian sage Bodhidharma (ca. 470-543) taught at the Shaolin Monastery of China. (Yes, it’s a real place, and yes, there is a historic connection between kung fu and Zen.) To this day Bodhidharma is called the First Patriarch of Zen” (“Chan and Zen Buddhism,” n.d.).
The teachings of Bodhidharma were tapped into certain developments, such as the convergence of philosophical Taoism and Buddhism. It is said that Taoism so intensely influenced early Zen that some philosophers and texts are claimed by both religions.
Zen was transmitted to Vietnam, possibly as early as the 7th century. Some teachers transmitted Zen to Korea during the Golden Age, and then to Japan. After World War II, the West became interested in Zen, which has later established itself in North America, Europe, and other places.
Brought to China by Bodhidharma in the 6th century CE, this brand of Mahayana Buddhism with Taoist pigment was called ‘Ch’an’ in China. ‘Ch’an’ is the Chinese pronunciation of the Sanskrit word ‘Dhyana,’ which approximately means meditation, referring to Mahayana Buddhism Meditation.
When the religion reached Japan, it has become known as Zen Buddhism because ‘Zen’ is the way the Chinese word Ch’an is pronounced in Japan.
Its proponents explain that the essence of Zen is “attempting to understand the meaning of life directly, without being misled by logical thought or language. Zen techniques are compatible with other faiths …Zen often seems paradoxical – it requires an intense discipline which, when practised properly, results in total spontaneity and ultimate freedom” (“Zen Buddhism,” n.d.).
Zen Buddhism gives emphasis on internal enlightenment. Some say that Zen is a subject exceptionally easy to misunderstand as it is something a person does.
Its adherents explain that is not a concept that can be described in words, as Zen does not depend on words; it has to be rather experienced in order to understand it. The proposed first step is to control one’s minds through the method of meditation.
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Copyright © by Jens Micah De Guzman
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