A Mahayana version of "In the Buddha's Words"

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Zhen Li
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Re: A Mahayana version of "In the Buddha's Words"

Post by Zhen Li »

Malcolm wrote: Thu Jul 28, 2022 2:48 pm The basis represents two things: the basis of purification (skandhas, etc.) as well as the nature of reality, emptiness, suchness, dharmatā; the heart sutras is a perfect example; also readings from Lanka on the three natures, etc., there so many sources.

As for the path, readings on ethics, the six perfections, śamatha and vipaśyāna, pure land,

And for the result, clearly, readings on ten stages, the nature of the two or three kāyas such as the lifespan of the Tathāgata chapter in the Lotus, etc.

Granted, it is a scheme take from the Guhyasamāja Tantra, but it is a useful way to see things.
From what you write, Path and Result are clear. As for basis, are you suggesting that on the one hand it is one's unpurified nature (i.e. where skandhas still need to be purified) but beings' and dharmas' underlying nature (i.e. suchness etc.)?
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Re: A Mahayana version of "In the Buddha's Words"

Post by Dhammanando »

Zhen Li wrote: Wed Jul 27, 2022 7:36 pmAlso, there's not a lot of the apotropaic stuff: Pañcarakṣā, Medicine Buddha, Kṣitigarbha, etc. These are daily bread and butter for most Mahāyānists.
Indeed.

Likewise sutras having to do with filial piety, allaying the suffering of hungry ghosts, and the intimate connection between these two things – a connection that seems to date from quite an early point in Buddhist history.

• Ullambana Sūtra (yúlánpén jīng).
• Sutra on Repaying Kindness by Making Offerings (bào'ēn fèng pén jīng).
• Pitṛmātṛ Sūtra.
• Maudgalyāyanaḥ episode in the Avadānaśataka.
Etc., etc.
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Re: A Mahayana version of "In the Buddha's Words"

Post by Queequeg »

Malcolm wrote: Thu Jul 28, 2022 2:48 pm The basis represents two things: the basis of purification (skandhas, etc.) as well as the nature of reality, emptiness, suchness, dharmatā; the heart sutras is a perfect example; also readings from Lanka on the three natures, etc., there so many sources.

As for the path, readings on ethics, the six perfections, śamatha and vipaśyāna, pure land,

And for the result, clearly, readings on ten stages, the nature of the two or three kāyas such as the lifespan of the Tathāgata chapter in the Lotus, etc.

Granted, it is a scheme take from the Guhyasamāja Tantra, but it is a useful way to see things.
I was going to ask about this basis, path, result scheme. I've only encountered it in the context of Dzogchen, but I'm assuming this is shared by all Tibetan schools? Unless the terminology is different, I've only seen this in a sort of putative form in E.Asian discourse. Agree with ZL this sounds like a promising and comprehensive structure.

If there is interest in a project like this I would be interested in helping. The suggestion it be an online form sounds right even though I'm biased to print.
There is no suffering to be severed. Ignorance and klesas are indivisible from bodhi. There is no cause of suffering to be abandoned. Since extremes and the false are the Middle and genuine, there is no path to be practiced. Samsara is nirvana. No severance achieved. No suffering nor its cause. No path, no end. There is no transcendent realm; there is only the one true aspect. There is nothing separate from the true aspect.
-Guanding, Perfect and Sudden Contemplation,
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Re: A Mahayana version of "In the Buddha's Words"

Post by Astus »

Malcolm wrote: Thu Jul 28, 2022 2:48 pmAs for the path, readings on ethics, the six perfections, śamatha and vipaśyāna, pure land,

And for the result, clearly, readings on ten stages, the nature of the two or three kāyas such as the lifespan of the Tathāgata chapter in the Lotus, etc.
Either for the path (pure land) or the result a short list of the most important/popular buddhas and bodhisattvas should be included. One limiting criteria could be that they're accepted on both the Chinese and the Tibetan sides. So along the lines of Sakyamuni, Amitabha, Bhaisajyaguru, Avalokita, Manjusri, Samantabhadra, Ksitigarbha, Maitreya.
1 Myriad dharmas are only mind.
Mind is unobtainable.
What is there to seek?

2 If the Buddha-Nature is seen,
there will be no seeing of a nature in any thing.

3 Neither cultivation nor seated meditation —
this is the pure Chan of Tathagata.

4 With sudden enlightenment to Tathagata Chan,
the six paramitas and myriad means
are complete within that essence.


1 Huangbo, T2012Ap381c1 2 Nirvana Sutra, T374p521b3; tr. Yamamoto 3 Mazu, X1321p3b23; tr. J. Jia 4 Yongjia, T2014p395c14; tr. from "The Sword of Wisdom"
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Re: A Mahayana version of "In the Buddha's Words"

Post by Malcolm »

Astus wrote: Thu Jul 28, 2022 4:05 pm
Malcolm wrote: Thu Jul 28, 2022 2:48 pmAs for the path, readings on ethics, the six perfections, śamatha and vipaśyāna, pure land,

And for the result, clearly, readings on ten stages, the nature of the two or three kāyas such as the lifespan of the Tathāgata chapter in the Lotus, etc.
Either for the path (pure land) or the result a short list of the most important/popular buddhas and bodhisattvas should be included. One limiting criteria could be that they're accepted on both the Chinese and the Tibetan sides. So along the lines of Sakyamuni, Amitabha, Bhaisajyaguru, Avalokita, Manjusri, Samantabhadra, Ksitigarbha, Maitreya.
Certainly the Bhadracāryapranidhana covers most of this well, but there are of course many other texts which ought to be included. Sutras of contested provenance should be excluded, unless we include a section on apocrypha, in which case we would need to include readings from Tibetan terma texts of the Mahāyāna class, since the words of Padmasambhava are considered to be buddhavacana in the Tibetan tradition, in addition to readings from Chinese apocrypha.

The copyright thing might by bypassed by securing the sponsorship of Dzongsar Khyentse, in addition to cooperation from the BDK, etc.
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Re: A Mahayana version of "In the Buddha's Words"

Post by Zhen Li »

Malcolm wrote: Thu Jul 28, 2022 4:21 pm
Astus wrote: Thu Jul 28, 2022 4:05 pm
Malcolm wrote: Thu Jul 28, 2022 2:48 pmAs for the path, readings on ethics, the six perfections, śamatha and vipaśyāna, pure land,

And for the result, clearly, readings on ten stages, the nature of the two or three kāyas such as the lifespan of the Tathāgata chapter in the Lotus, etc.
Either for the path (pure land) or the result a short list of the most important/popular buddhas and bodhisattvas should be included. One limiting criteria could be that they're accepted on both the Chinese and the Tibetan sides. So along the lines of Sakyamuni, Amitabha, Bhaisajyaguru, Avalokita, Manjusri, Samantabhadra, Ksitigarbha, Maitreya.
Certainly the Bhadracāryapranidhana covers most of this well, but there are of course many other texts which ought to be included. Sutras of contested provenance should be excluded, unless we include a section on apocrypha, in which case we would need to include readings from Tibetan terma texts of the Mahāyāna class, since the words of Padmasambhava are considered to be buddhavacana in the Tibetan tradition, in addition to readings from Chinese apocrypha.

The copyright thing might by bypassed by securing the sponsorship of Dzongsar Khyentse, in addition to cooperation from the BDK, etc.
Copyright is an issue if we are quoting large passages or chapters, and getting permission would be the best way. But I think this is also an opportunity to contribute original translations.

One thing that came to mind is that a preliminary private draft might just use extracts from existing translations marked in red, which can then be gone over by contributors to put it into their own words. This first version would allow us to see what the structure will look like and hammer out what will go where, and then refine it later.
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Re: A Mahayana version of "In the Buddha's Words"

Post by Zhen Li »

I made a preliminary site here: https://sites.google.com/view/mahayanas ... ksepa/home

I filled in a bit but I am still not sure what goes where, or if I understood the basis, path, result scheme properly. I will let you all suggest what should go where, what should be added, and what should be removed, etc. Also, any regular posters on DW are welcome to contribute. Just let me know your email by PM and I will add you as an editor.
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Re: A Mahayana version of "In the Buddha's Words"

Post by Malcolm »

Zhen Li wrote: Thu Jul 28, 2022 7:06 pm I made a preliminary site here: https://sites.google.com/view/mahayanas ... ksepa/home

I filled in a bit but I am still not sure what goes where, or if I understood the basis, path, result scheme properly. I will let you all suggest what should go where, what should be added, and what should be removed, etc. Also, any regular posters on DW are welcome to contribute. Just let me know your email by PM and I will add you as an editor.
Yes, just to give you a bit more to go on, a common formula is: The middle way of the basis is the union of the two truths. The middle way of the path is the union of method and wisdom. The middle way of the result is the union of two kāyas.

In terms of what goes where, there will be inevitable overlap. And that is ok. The Avatamsaka, for example, defines itself as the definitive sūtra for practice, thus most of its contents would be included in the union of method and wisdom. For example, the wonderful chapter on faith, which begins, "The mother of all qualities is faith," etc. A sutra like the Bodhisattvapiṭaka will be in the path section as well, like the pure land sūtras, and your addition of a laukika section the path is good. Generally speaking, readings from sūtras can be placed in different places. Readings from the ārya-subāhu-paripṛcchā-nāma-mahāyāna-sūtra on the five aggregates, etc., from the Śālistamba-sūtra nice for the basis because the concerns dependent origination of samsara, aggregates and so on, the basis of purification of the path, etc. Passages detail the nature of affliction, karma, etc.

Passages from the Samdhnirmocana can be included in all three, as can passages from many sutras.
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Re: A Mahayana version of "In the Buddha's Words"

Post by Shunyatagarbha »

Malcolm wrote: Thu Jul 28, 2022 4:21 pm we would need to include readings from Tibetan terma texts of the Mahāyāna class, since the words of Padmasambhava are considered to be buddhavacana in the Tibetan tradition
In making a selection of readings from Mahayana sutras, such as those found the various tripitakas, why would there be any suggestion of including teachings of Padmasambhava? Even though Buddha Word has a wider meaning in different context, in terms of the word "bka'" in "Kangyur" for example it refers to the voice of the Shakyamuni or Gautama Buddha, who the word is named after. There aren't any sutras therein attributed to Guru Padmasamabha. At any rate, with 400 and more sutras to choose from constituting 50 or 60,000 pages, skipping one of two due to conflicting opinions about provenance isn't really a problem. Also, if there was a sutra included in say, the Chinese tripitaka, then even if another tradition contested its authenticity as a teaching spoken by the Buddha himself, you would only exclude it if the rule of qualifying was that it was accepted by all the different schools of all countries. There could be a case to be made that such texts could be acceptable to such a selection, without saying "if so, then we will have to include the words of Padmasambhava as well" - because while those sutras called Buddha Word are included in the various sutrapitakas, no teachings of Padmasabhava are.
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Re: A Mahayana version of "In the Buddha's Words"

Post by Malcolm »

Shunyatagarbha wrote: Fri Jul 29, 2022 2:06 am
Malcolm wrote: Thu Jul 28, 2022 4:21 pm we would need to include readings from Tibetan terma texts of the Mahāyāna class, since the words of Padmasambhava are considered to be buddhavacana in the Tibetan tradition
In making a selection of readings from Mahayana sutras, such as those found the various tripitakas, why would there be any suggestion of including teachings of Padmasambhava?
Because the Buddha said that Padmasambhava was greater than he.
Even though Buddha Word has a wider meaning in different context, in terms of the word "bka'" in "Kangyur" for example it refers to the voice of the Shakyamuni
The teachings of Padmasambhava are included in the Vidyādhara piṭaka.

And no, you demonstrate your ignorance once again. Bka' refers to the voice of any buddha, not only Śākyamuni Buddha, and for this reason, the Kun byed rgyal po, etc., is included in the Bka' 'gyur, even though Śākyamuni Buddha never taught it directly, or for that matter the Laghusamvara.
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Re: A Mahayana version of "In the Buddha's Words"

Post by StillJustJames »

Malcolm wrote: Wed Jul 27, 2022 7:33 pm
StillJustJames wrote: Wed Jul 27, 2022 4:27 pm

I do have to correct you on the “theosophy” assertion, yeah, and the “eternalist” assertion too.
His Universal Mind is pretty adjacent to the Akashic records of Blavatsky. It's understandable, DT Suzuki himself was a member of the Theosophical Society.

https://www.theosophical.org/publicatio ... t-in-japan
Although a Buddhist Mrs. Suzuki never lost her interest in Theosophy and once was head of the T.S. in Japan. She told me that Prof. Suzuki's first gift to her was the "Voice of the Silence" which he wrote her was "pure Mahayana Buddhism." He was a student at Oxford at the time and she was at Columbia University. Mrs. Suzuki was devoted to Dr. Besant and Theosophical notables visiting Japan were always welcome guests....
Yes, we are all guilty of our friends, and more so, of our spouses. Madame Suzuki being active in the Theosophical Society should not necessarily impugn her husband's dedication to the Dharma. And given Dwight Goddard's wide focus on the Dharma, and his personal horror of war, and warrior culture, which Japanese Zen has been accused of being riddled with, given that one of his inventions was used during WWI, and though it made him rich, it turned him to the Dharma ever more firmly, perhaps his term "universal mind" comes from the Zen master Huangbo Xiyun, rather than Theosophy.

In any case, we can't know what lies behind anyone's actions and words. Don't worry, this was just a diagnostic. Thank you, Malcolm, for participating.
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Re: A Mahayana version of "In the Buddha's Words"

Post by Malcolm »

StillJustJames wrote: Fri Jul 29, 2022 10:28 am Yes, we are all guilty of our friends, and more so, of our spouses. Madame Suzuki being active in the Theosophical Society should not necessarily impugn her husband's dedication to the Dharma.
Suzuki himself was a member.
And given Dwight Goddard's wide focus on the Dharma, and his personal horror of war, and warrior culture, which Japanese Zen has been accused of being riddled with,
Which is true, Brian Victoria's research is well founded.
given that one of his inventions was used during WWI, and though it made him rich, it turned him to the Dharma ever more firmly, perhaps his term "universal mind" comes from the Zen master Huangbo Xiyun, rather than Theosophy.
Unlikely, since he was editing the work of a translator who himself was part of that milieu.

anyway, this is veering off-topic.
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Re: A Mahayana version of "In the Buddha's Words"

Post by Malcolm »

Zhen Li wrote: Thu Jul 28, 2022 3:11 pm
Malcolm wrote: Thu Jul 28, 2022 2:48 pm The basis represents two things: the basis of purification (skandhas, etc.) as well as the nature of reality, emptiness, suchness, dharmatā; the heart sutras is a perfect example; also readings from Lanka on the three natures, etc., there so many sources.

As for the path, readings on ethics, the six perfections, śamatha and vipaśyāna, pure land,

And for the result, clearly, readings on ten stages, the nature of the two or three kāyas such as the lifespan of the Tathāgata chapter in the Lotus, etc.

Granted, it is a scheme take from the Guhyasamāja Tantra, but it is a useful way to see things.
From what you write, Path and Result are clear. As for basis, are you suggesting that on the one hand it is one's unpurified nature (i.e. where skandhas still need to be purified) but beings' and dharmas' underlying nature (i.e. suchness etc.)?
Yes, the basis can be approached from two points of view: the causal point of view is to regard the skandhas, afflcitions, and so forth the basis of purification with antidotes, etc.; the resultant point of view is to regard the suchness of the mind as the basis of purification of adventitious afflictions and so on.
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Re: A Mahayana version of "In the Buddha's Words"

Post by Zhen Li »

Okay, this is still just a skeleton outline of what would go where, but please see if it is going in the right direction. I now have arranged each section with the two aspects and their middle way, as Malcolm suggested.

Link, again: https://sites.google.com/view/mahayanas ... ksepa/home

As for the actual ordering within chapters, this is something that can be hammered out. The Method section, for instance, would make sense to be divided into perfections.

As for Bodhisattvapiṭaka, no doubt it is being translated by 84000. In Chinese it is 40 fascicles so not a light job, but they are short fascicles... Anyway, no rush with this, but something to keep on the horizon.
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Re: A Mahayana version of "In the Buddha's Words"

Post by Javierfv1212 »

Oh, this thread moved fast since I last saw it! :twothumbsup:

I'll try to respond to some of the issues raised.

I don't have any problems with "Buddha-Dharma" book, its a fine compilation, but I am not sure it serves as what I was thinking of - a Mahayana version of In the Buddha's Words. Buddha-Dharma focuses on the life of the Buddha, more than half of it is based on his life, the sravakayana teachings he gave and how he started the sangha and so on. Only in the latter half of the book do you really see Mahayana teachings. What I was thinking of was a compilation that focused strictly on Mahayana, like something that would serve as a sequel to someone who had already read In the Buddha's Words. Like In the Buddha's Words, it could contain chapter introductions which introduce the basic topic of each chapter, what is bodhicitta, what is a Buddha according to Mahayana, etc. And yes, it would not be based on the life of the so called historical Buddha, rather, I think it should be based on the grander vision of the Mahayana, in which there are many Buddhas and bodhisattvas. This is important I think, Mahayana is not defined by the "historical" figure of Sakyamuni.

Regarding what Kim said about "the most relevant and important passages" being a subject of opinion among different schools. I can see how this could be difficult, but at the same time, when it comes to Mahayana, is there really that much of a radical difference between the different schools? All of them accept Prajnaparamita, all of them accept the Pure Land sutras and all of them accept the Lotus. It would just be a matter of balancing things out, including passages which mention Pure Land, which mention meditation and prajnaparamita, etc. The ideal would be a compilation that a Pure Lander, a Zen Buddhist and a Tibetan Buddhist would all look at and be happy with.

Of course, I understand the massive task that this project would entail, since Mahayana canon is huge, but it is precisely because there is so much Mahayana texts that a compilation like this would be useful IMO. If one organizes the compilation based on key topics, and introduced each topic with a short essay explaining each topic like Bhikkhu bodhi does (perhaps not as extensively long as his essays though, i think the introduction essays in In the Buddha's Words are too long), then it could work as a way to better introduce Mahayana basics to people.

Regarding who the audience would be, I was thinking it would be people who are interested in the Mahayana and would like to know more - thus, beginner Buddhists. Obviously, people who are serious Mahayanists read the entire sutras themselves, so this compilation I have in mind would be more of a introduction to Mahayana based on the primary sources - like In the Buddha's Words serves as an intro to the Nikayas / sravakayana. Yes, Shantideva already has a great introduction in the Bodhicaryavatara, but i was thinking of something slightly larger than that, that fills out some of the details.

Regarding apocrypha, I would argue that we should not include these. There are already many Indic Mahayana sources which are agreed upon by all Mahayana traditions. So I think we have enough things to choose from. In fact, I think the problem is going to be with deciding what NOT to include...

I saw that Zhen Li already started this out, this is great! I definitely would like to contribute, I will PM you.

The next thing to discuss is, how long should the text be? I agree with Zhen Li that Buddha-Dharma is a bit large. I think that, if the idea is to introduce beginners to Mahayana concepts, a really big text is going to scare people away. If one looks at some modern compilations, the sizes are generally not that much more than 500 pages in print:

* In the Buddha's Words (512 pp)
* Buddhist scriptures (Donald Lopez, 608 pp)
* The Experience of Buddhism: Sources and Interpretations (Strong, 432 pp)

So, I would say that we should aim for 500-600 pp (but its ok if we go a little over).

Next thing to discuss: Title

I see the title Mahāyānasūtrasaṃkṣepa: A Compendium of Mahāyāna Sūtras. Definitely very formal and I like it, its simple, it says what it does on the tin. However, I think we should go with something more interesting, something that captures people's attention. So, "In the Buddha's Words" is better than "Compilation of Suttas". In the Buddha's Words, yeah, I want to know what the Buddha himself said, yeah, let me get this one! So Idk, I can toss out some titles and maybe other people can chime in and see if we can have a title that grabs people. How about:

* Driving the Great Vehicle
* The Great Way of the Buddhas
* Jewels of the Great Vehicle
* Entering the Great Way

Thoughts?
It is quite impossible to find the Buddha anywhere other than in one's own mind.
A person who is ignorant of this may seek externally,
but how is it possible to find oneself through seeking anywhere other than in oneself?
Someone who seeks their own nature externally is like a fool who, giving a performance in the middle of a crowd, forgets who he is and then seeks everywhere else to find himself.
— Padmasambhava

Visit my site: https://sites.google.com/view/abhayajana/
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Re: A Mahayana version of "In the Buddha's Words"

Post by Javierfv1212 »

I also have some possible additions to your current outline (in red below). Obviously, this is an initial stage of amassing possible sources, then we can get down to the nitty gritty.

Everyone who wants please contribute, opine and so on.


I. Basis

The basis consists of conventional truth and ultimate truth. It is thus that which is purified, and that which remains after purification. The middle way of the basis is the union of the two truths (conventional and ultimate).

1. Conventional Truth

The Rarity of Encountering the Buddha-Dharma

Imagined Existence (the first two svabhāvas in the Laṅkāvatāra) (also see chapter 4 of Saṃdhinirmocana)

Selections from Inquiry of Subāhu on the five skandhas.

The Questions of the Nāga King Sāgara (four dharma seals)

Selections from Śālistamba Sūtra on dependent origination of saṃsāra, skandhas, etc.

The Vimalakirti sutra’s teaching on the impermanence of the body

Saṃdhinirmocana chapter 3, on the appropriating consciousness as the foundation of perceived reality.

2. Ultimate Truth

Tathagatagarbha sutra, Sutra Of No Increase No Decrease, a passage from Srimaladevi?

Perfected svabhāva in the Laṅkāvatāra (also see chapter 4 of Saṃdhinirmocana )

The emptiness of names (Vajracchedikā)

The emptiness of dharmas (Hṛdaya)

The emptiness of the bodhisattva and the path (Aṣṭasāhasrikā—first few parivartas, suchness, and Sadāprarudita/Dharmodgata sections)
We can use my version of the first few chapters of the 8000 thousand if you wish, https://sites.google.com/view/abhayajan ... amit%C4%81

Saṃdhinirmocana chapter 2, on the marks of ultimate truth.

3. Middle way

The absence of svabhāva and the underlying teaching of the three svabhāvas, and three turnings (Chap. 5 of Saṃdhinirmocana).

II. Path

The middle way of the path is the union of method and wisdom.
short Vimalakirti passage that explains prajñopāyādvaya – the integration of upaya with wisdom

1. Method
a. This Worldly Method

Universal Gate Chapter (Saddharmapuṇḍarīka)

Medicine Buddha Sūtra

Kṣitigarbha Sūtra

b. Liberative Method

How to Take Refuge and Precepts (From Manjushri’s Questions Sutra)

Bodhicitta (passages found in Ratnameghasutra,

Faith (Ratnameghasutra

The Four Reliances (The Teaching of Akṣayamati)

The Noble Eightfold Path of Bodhisattvas (The Teaching of Akṣayamati)

Five Perfections, overall: Akṣayamati Sūtra.
Various passages on the five perfection from the Question of Subahu and from Ratnameghasutra

Praise of the wilderness (Raṣṭrapālaparipṛcchā)

The Practice of a Lay Bodhisattva (The Questions of Ugra), the passage also includes a set of four bodhisattva vows "The unrescued I will rescue; The unliberated I will liberate; The uncomforted I will comfort, Those who have not yet reached paranirvana, I will cause to attain paranirvana."

Bodhisattva Precepts (Ākāśagarbha Sūtra) + Repentance (The Ākāśagarbha Sūtra)

Bodhisattva Conduct (Raṣṭrapālaparipṛcchā and Manjushri’s Questions Sutra)

Pure Land practice (Longer Sukhāvatīvyūha, passage from The Samadhi for Meeting the Buddhas Face to Face)

Bodhisattvapiṭaka

The Four Applications of Mindfulness (The Teaching of Akṣayamati)

Śamatha and Vipaśyanā from Chap. 6 of Saṃdhinirmocana
Śamatha and Vipaśyanā from The Teaching of Akṣayamati
The Entering into Nonconceptuality Dhāraṇī

Upaya (something from Saddharmapuṇḍarīka chapter 2-3 and also a passage from The Teaching of Akṣayamati)

The Four means of attracting beings (The Teaching of Akṣayamati)

Compassion (Ratnameghasutra has a passage on this)

Dedication (Samadhiraja sutra has a passage on four ways of dedication)

On Meat Eating (Lankavatarasutra)

Purifying One’s Buddha Field (Vimalakirti, Gaganagañjaparipṛcchāsutra)

2. Wisdom

Sixth Perfection: Selections from Aṣṭasāhasrikā (or other Prajñāpāramitā sūtras) as mother of other five perfections. Akṣayamati Sūtra.
Passages from Samadhiraja sutra on Dharmakaya, emptiness, etc
Maybe The Dharma Door of Nonduality (Vimalakirti-sutra)
Two kinds of selflessness (Lankavatarasutra)
The Dharma-seal called “Sky Purity” (Gaganagañjaparipṛcchāsutra)

3. Middle Way

Selections from the Avataṃsaka (e.g. Chapter on Faith)

The stages and perfections explained Chapter 7 of Saṃdhinirmocana

One vehicle teaching (Saddharmapuṇḍarīka)
Ekayana doctrine from Lion's Roar of Srimaladevi sutra

III. Result

The middle way of the result is the union of two bodies.

0. Hinayana Nirvana is incomplete: Lotus sutra chapter 7

1. Form Body
a. Bodhisattvas' Result

1. The Ten Stages (Daśabhūmika, OR The Ten Bodhisattva Stages From the 25000 Line Prajñāpāramitā sutra Conze pp 175-190 would be shorter)

2. The secrets of the Bodhisattva's body, speech, and mind (Tatāgataguhya)

3. The Gaṇḍavyūha Sūtra
b. Buddhas' Form Body

1. Śākyamuni Buddha's Manifestation (Lalitavistara)
or/and the Praise of Shakyamuni Buddha from the Vimalakirti-sutra

2. The secrets of the Buddha's body, speech, and mind (Tatāgataguhya)
2. Dharma Body

1. The Lifespan of the Tathāgata (Saddharmapuṇḍarīka)

2. The four virtues of nirvāṇa (Mahāparinirvāṇasūtra)
3. Middle Way

1. Three bodies of the Buddha (Suvarṇaprabhāsa, Three Bodies Chapter) (Chapter 8 of Saṃdhinirmocana and further selections from Tathāgataguhya on the buddha's activity as truly non-activity)

The Modes of All-Knowledge - Sarvajña (From the 25000 Line Prajñāpāramitā sutra) Conze Pp. 326 to 331
It is quite impossible to find the Buddha anywhere other than in one's own mind.
A person who is ignorant of this may seek externally,
but how is it possible to find oneself through seeking anywhere other than in oneself?
Someone who seeks their own nature externally is like a fool who, giving a performance in the middle of a crowd, forgets who he is and then seeks everywhere else to find himself.
— Padmasambhava

Visit my site: https://sites.google.com/view/abhayajana/
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Javierfv1212
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Re: A Mahayana version of "In the Buddha's Words"

Post by Javierfv1212 »

Furthermore, I want to add one last note - though Malcolm said that the Basis, Path and Result schema comes from a tantra, I think that we can find it implicitly in the way that Asanga organizes his Mahāyānasaṃgraha. If we look at the ten chapters of this text, we can see the basis, path and result:

(Basis)
Chapter 1. Jñeyāśraya ("The Foundation of What is to be Known")
Chapter 2. Jñeyalakṣaṇa ("The Characteristics of What is to be Known")
(Path)
Chapter 3. "Penetrating the Characteristics of What is to be Known" - discusses the path to awakening (mārga),
Chapter 4. "The Causes and Results of this Penetration", discusses the six perfections (ṣaṭpāramitā),
Chapter 5. "The Divisions of Cultivating These Causes and Results" discusses the ten stages of a bodhisattva (daśabhūmi).
Chapter 6. "Training in Superior Discipline" (śīla),
Chapter 7. "Training in Superior Samādhi"
Chapter 8. "Training in Superior Prajñā"
(Result)
Chapter 9. "The Relinquishment That is the Result of This training", discusses the “transformation of the basis” (āśrayaparāvṛtti)
Chapter 10. "The Wisdom That Is the Result of This Training", discusses Buddhahood, the Dharmakāya.
So, I think that "basis, path and result" is a perfect way to organize this digest and it is not just a tantric thing but its a way of organizing the dharma that can be found in non-tantric mahayana.
It is quite impossible to find the Buddha anywhere other than in one's own mind.
A person who is ignorant of this may seek externally,
but how is it possible to find oneself through seeking anywhere other than in oneself?
Someone who seeks their own nature externally is like a fool who, giving a performance in the middle of a crowd, forgets who he is and then seeks everywhere else to find himself.
— Padmasambhava

Visit my site: https://sites.google.com/view/abhayajana/
Malcolm
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Re: A Mahayana version of "In the Buddha's Words"

Post by Malcolm »

Javierfv1212 wrote: Sat Jul 30, 2022 6:13 pm Furthermore, I want to add one last note - though Malcolm said that the Basis, Path and Result schema comes from a tantra, I think that we can find it implicitly in the way that Asanga organizes his Mahāyānasaṃgraha. If we look at the ten chapters of this text, we can see the basis, path and result:

(Basis)
Chapter 1. Jñeyāśraya ("The Foundation of What is to be Known")
Chapter 2. Jñeyalakṣaṇa ("The Characteristics of What is to be Known")
(Path)
Chapter 3. "Penetrating the Characteristics of What is to be Known" - discusses the path to awakening (mārga),
Chapter 4. "The Causes and Results of this Penetration", discusses the six perfections (ṣaṭpāramitā),
Chapter 5. "The Divisions of Cultivating These Causes and Results" discusses the ten stages of a bodhisattva (daśabhūmi).
Chapter 6. "Training in Superior Discipline" (śīla),
Chapter 7. "Training in Superior Samādhi"
Chapter 8. "Training in Superior Prajñā"
(Result)
Chapter 9. "The Relinquishment That is the Result of This training", discusses the “transformation of the basis” (āśrayaparāvṛtti)
Chapter 10. "The Wisdom That Is the Result of This Training", discusses Buddhahood, the Dharmakāya.
So, I think that "basis, path and result" is a perfect way to organize this digest and it is not just a tantric thing but its a way of organizing the dharma that can be found in non-tantric mahayana.
Sure, basis, path, result here is actually, sthana, marga, phala. Good observation.
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Zhen Li
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Re: A Mahayana version of "In the Buddha's Words"

Post by Zhen Li »

Nice feedback Javier. I added you as an editor to the site, but I can key in your suggestions for now you get familiar with the interface.

Thanks for pointing that out about the Mahāyānasaṃgraha.

I think your suggestions on the title are also good, let's say that the current one is more of a working title. Let me suggest that we bracket that discussion for now until we have a clear idea of what it is going to be, whether it will work, and who the editors will be, and then maybe we should do a poll/discussion on the title.
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Queequeg
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Re: A Mahayana version of "In the Buddha's Words"

Post by Queequeg »

:group:
Dharma Wheelers are awesome. That's all. Please continue. I'm here to support any way I can.
There is no suffering to be severed. Ignorance and klesas are indivisible from bodhi. There is no cause of suffering to be abandoned. Since extremes and the false are the Middle and genuine, there is no path to be practiced. Samsara is nirvana. No severance achieved. No suffering nor its cause. No path, no end. There is no transcendent realm; there is only the one true aspect. There is nothing separate from the true aspect.
-Guanding, Perfect and Sudden Contemplation,
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