Chapter I: Preface: {v}

The object of this book is twofold: (1) To refute the many wrong opinions which are entertained by Western critics concerning the fundamental teachings of Mahâyâna Buddhism; (2) To awake interest among scholars of comparative religion in the development of the religious sentiment and faith as exemplified by the growth of one of the most powerful spiritual forces in the world. The book is therefore at once popular and scholarly. It is popular in the sense that it tries to expose the fallacy of the general attitude assumed by other religionists towards Mahâyânism. It aims to be scholarly, on the other hand, when it endeavors to expound some of the most salient features of the doctrine, historically and systematically.

In attempting the accomplishment of this latter object, however, the author makes no great claim, because it is impossible to present within this prescribed space all the data that are available for a comprehensive and systematic elucidation of the Mahâyâna Buddhism, whose history began in the sixth century before the Christian era and ran through a period of more than two thousand years before it assumed the form in which it is at present taught in the Orient. During this long period, the Mahâyâna {vi} doctrine was elaborated by the best minds that India, Tibet, China, and Japan ever produced. It is no wonder then that so many diverse and apparently contradictory teachings are all comprised under the general name of Mahâyâna Buddhism. To expound all these theories even tentatively would be altogether outside the scope of such a work as this. All that I could or hoped to do was to discuss a few of the most general and most essential topics of Mahâyânism, making this a sort of introduction to a more detailed exposition of the system as a whole as well as in particular.

To attain the first object, I have gone occasionally outside the sphere within which I had properly to confine the work. But this deviation seemed imperative for the reason that some critics are so prejudiced that even seemingly self-evident truths are not comprehended by them. I may be prejudiced in my own way, but very frequently I have wondered how completely and how wretchedly some people can be made the prey of self-delusion.

The doctrinal history of Mahâyâna Buddhism is very little known to Occidental scholars. This is mainly due to the inaccessibility of material which is largely written in the Chinese tongue, one of the most difficult of languages for foreigners to master. In this age of liberal culture, it is a great pity that so few of the precious stones contained in the religion of Buddha are obtainable by Western people. Human nature is essentially the same the world over, and {vii} whenever and wherever conditions mature we see the same spiritual phenomena; and this fact ever strengthens our faith in the universality of truth and in the ultimate reign of lovingkindness. It is my sincere desire that in so far as my intellectual attainment permits I shall be allowed to pursue my study and to share my findings with my fellow-beings.

In concluding this prelude, the author wishes to say that this little book is presented to the public with a full knowledge of its many defects, to revise which he will not fail to make use of every opportunity offered him.

/Daisetz T. Suzuki/.

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CONTENTS.

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Preface

Introduction

(1) _The Mahâyâna and Hînayâna Buddhism._ Why the Two Doctrines?--The Original Meaning of Mahâyâna.--An Older Classification of Buddhists.--Mahâyâna Buddhism defined.

(2) _Is the Mahâyâna Buddhism the genuine teaching of Buddha?_ No Life Without Growth.--Mahâyânism a Living Religion.

(3) _Some Misstatements about the Mahâyânism._ Why Injustice Done to Buddhism.--Examples of Injustice.--Monier Monier-Williams.--Beal.--Waddell.

(4) _The Significance of Religion._ No Revealed Religion.--The Mystery.--Intellect and Imagination.--The Contents of Faith vary.

Chapter I. A General Characterisation of Buddhism.

No God and No Soul.--Karma.--Avidyâ.--Non-âtman.--The Non-âtmanness of Things.--Dharmakâya.--Nirvâna.--Intellectual Tendency of Buddhism.

Chapter II. Historical Characterisation of Mahâyânism.

Sthiramati’s Conception of Mahâyânism.--Seven Principal Features of Mahâyânism.--Ten Essential Features of Mahâyânism.

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Speculative Mahâyânism.

Chapter III. Practice and Speculation.

Relation of Feeling and Intellect.--Buddhism and Speculation.--Religion and Metaphysics.

Chapter IV. Classification of Knowledge.

Three Forms of Knowledge.--Illusion.--Relative Knowledge.--Absolute Knowledge.--World-Views founded on the three Forms of Knowledge.--Two Forms of Knowledge.--Transcendental Truth and Relative Understanding.

Chapter V. Bhûtatathâtâ (Suchness).

Indefinability.--The “Thundrous Silence.”--Suchness Conditioned.--Questions Defying Solution.--The Theory of Ignorance.--Dualism and Moral Evil.

Chapter VI. The Tathâgata-Garbha and the Âlaya-vijnâna.

The Garbha and Ignorance.--The Âlaya-vijñâna and its Evolution.--The Manas.--The Sâmkhya Philosophy and Mahâyânism.

Chapter VII. The Theory of Non-âtman or Non-ego.

Âtman.--Buddha’s First Line of Inquiry.--The Skandha.--King Milinda and Nâgasena.--Ananda’s Attempts to Locate the Soul.--Âtman and the “Old Man.”--The Vedântic Conception.--Nâgârjuna on the Soul.--Non-âtman-ness of Things.--Svabhâva.--The Real Significance of Emptiness.

Chapter VIII. Karma.

Definition.--The Working of Karma.--Karma and Social injustice.--An Individualistic View of Karma.--Karma and Determinism.--The Maturing of Good Stock and the Accumulation of Good Merits.--Immortality.

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Practical Mahâyânism.

Chapter IX. The Dharmakâya.

God.--Dharmakâya.--Dharmakâya as Religious Object.--More Detailed Characterisation.--The Dharmakâya and Individual Beings.--The Dharmakâya as Love.--Later Mahâyânists’ View of the Dharmakâya.--The Freedom of the Dharmakâya.--The Will of the Dharmakâya.

Chapter X. The Doctrine of Trikâya.

The Human and the Super-human Buddha.--An Historical View.--Who was Buddha?--The Trikâya as Explained in the _Suvarna-Prabhâ_.--Revelation in All Stages of Culture.--The Sambhogakâya.--A Mere Subjective Existence.--Attitude of Modern Mahâyânists.--Recapitulation.

Chapter XI. The Bodhisattva.

The Three Yânas.--Strict Individualism.--The Doctrine of Parivarta.--Bodhisattva in “Primitive” Buddhism.--We are all Bodhisattvas.--The Buddha’s Life.--The Bodhisattva and Love.--The Meaning of Bodhi and Bodhicitta.--Love and Karunâ.--Nâgârjuna and Sthiramati on Bodhicitta.--The Awakening of the Bodhicitta.--The Bodhisattva’s Pranidhâna.

Chapter XII. Ten Stages of Bodhisattvahood.

Gradation in our Spiritual Life.--Pramuditâ.--Vimalâ.--Prabhâkarî. --Arcismatî.--Sudurjanâ.--Abhimukhî.--Dûrangamâ.--Acalâ.--Sâdhumatî. --Dharmameghâ.

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Chapter XIII. Nirvâna.

Nihilistic Nirvâna not the First Object.--Nirvâna is Positive.--The Mahâyânistic Conception of Nirvâna.--Nirvâna as the Dharmakâya.--Nirvâna in its Fourth Sense.--Nirvâna and Samsâra are One.--The Middle Course.--How to Realise Nirvâna.--Love Awakens Intelligence.--Conclusion.

Appendix, Hymns of Mahâyâna Faith.

Index.

Endnotes.