WHY READ SUTRAS? | Zen Wisdom

QUESTION:
Do you recommend reading the sutras?

SHIH-FU:
There are two ways in which one can read sutras. One way is to read the sutras as you would any other book. In this sense, reasoning and intellect are involved, and the reader’s intention is to understand what is being said. The second way is to recite, or chant, the sutra. In this approach, you are not trying to understand the content of the sutra. The purpose is to collect and focus the mind, and to cultivate samadhi power.

If you read a sutra for intellectual understanding, naturally you will encounter parts you do not understand. If the problem is terminology or a philosophical idea, you can check reference sources. However, if after checking references, you still do not understand, you should pass over it and continue to read. There will be parts in every sutra that will be beyond your comprehension. If you chant sutras, the purpose is not to intellectually understand what is written. If, while chanting the sutra, certain concepts come across, that is fine. You don’t have to shut your mind to them.
If your purpose in reading sutras is to gain an intellectual understanding of the Dharma, you would be better advised to read sastras, or treatises, on the Dharma. Sastras were written by enlightened patriarchs, in a rigorous, systematic and logical manner.

Buddhist concepts are presented in a more thorough and logical manner in sastras than in sutras.

Sutras, on the other hand, usually express just one or two ideas in different ways, no matter how long the sutra is. For example, the Mahaprajna Sutra consists of six hundred volumes, but the entire sutra speaks of only one concept: emptiness, or non-attachment. The same is true for most other sutras. Actually, the repetition of the same idea begins to get tiring. The repetition serves a specific purpose; it allows the Dharma concept to sink deeper and deeper into the reader’s mind. The sutra presents the idea from numerous angles, and uses many illustrations and analogies. In essence, however, it is always the same concept. Because of the focus on a few ideas and the repetition, sutras are perfect for chanting. However, if you want to read a sutra for intellectual reasons, that’s fine, too.

There are too many sutras to mention in this discussion. For Ch’an practitioners, I recommend the Heart Sutra. It is short and concise, but it is sufficient. I also recommend the Diamond Sutra. For reading purposes, the Heart Sutra is better, because it presents more concepts than the Diamond Sutra. On the other hand, it is better to chant the Diamond Sutra, precisely because it contains fewer concepts and more repetition.

I also recommend the Sutra of Complete Enlightenment and the Surangama Sutra. Although these are better to recite, they are also excellent sources of Dharma principles, and in fact, are close in format to sastras. They present many concepts, without too much repetition. These two sutras emphasize practice, talk about levels of meditation, and discuss the experiences that are associated with practice. They also analyze the state of ordinary sentient beings and the world. If you do not have a master to check your progress, you should refer to the Surangama Sutra to ascertain what you are experiencing, and to determine if you are proceeding in the right direction.

The Vimalakirti Sutra is also good, because it discusses two important ideas. It states that the Pure Land is innate in one’s mind, and it expounds on non-duality, which means neither this nor that, neither something nor its opposite. When the Heart Sutra says, “Neither pure nor impure, ” it means that purity and impurity are not separate. To the enlightened mind, they are the same. In the same way, the Pure Land and the world of ordinary sentient beings are the same.

STUDENT:
Would you recommend reading or reciting the Avatamsaka Sutra?

SHIH-FU:
The Avatamsaka Sutra is good to read or recite. It takes a “mind only” perspective of Buddhism. It also talks about the various stages of bodhisattvas, from the first bhumi level and above. It doesn’t talk much about the human realm, or how ordinary sentient beings can practice to attain enlightenment. For these reasons, it is considered a high level sutra. But it is still worth reading.

STUDENT:
I wish to understand correctly. Sutras were spoken by Sakyamuni Buddha, with the exception of the Platform Sutra, which was spoken by the Sixth Patriarch, Hui-neng. Sastras are commentaries on sutras written by patriarchs. Is this correct?

SHIH-FU:
Sastras are written by patriarchs, and are of two varieties. In one type of sastra, a patriarch takes a few sutras which contain similar concepts and constructs a more encompassing theoretical system. The second type of sastra is a straight commentary on a particular sutra.

In principle, all sutras were spoken by Sakyamuni, but this need not be the case. For example, the Vimalakirti Sutra and Avatamsaka Sutra may have been spoken by incarnations of Buddhas or bodhisattvas. They are considered sutras because they do not deviate from the Dharma.

STUDENT:
What is your opinion of modern writings, such as Zen Mind, Beginner’s Mind?

SHIH-FU:
Writings like this are good. If, years from now, these writings are still considered important and worthwhile, then they will be patriarchs’ writings.

STUDENT:
Is it okay to chant the sutras silently?

SHIH-FU:
If you chant silently, you must mentally make the sound. If you do not, you will lose concentration, and perhaps fall into a trance state.

STUDENT:
Should we chant the sutra in its original language, either Sanskrit or Chinese? Or is it alright to chant in English?

SHIH-FU:
If you do not care to know the meaning of a sutra at all, then it would be better to chant mantras instead of sutras. Although mantras have meaning in their original language, it is not necessary to know the meaning. Reading sutras is different. Even though you don’t intentionally try to analyze the concepts, the meaning naturally and spontaneously sinks into the mind. As you recite sutras, simultaneously your mind calms down and your understanding of Buddhadharma is constantly corrected and refined. Therefore, it is best to chant sutras in the language you understand best.

A patriarch of the T’ien-tai school was reciting the Lotus Sutra, and while he read the chapter on the Medicine Buddha, he suddenly saw that very Dharma assembly, with Sakyamuni presiding. It was as if the Dharma assembly were still in session. He even saw his own master sitting in attendance. After that, his wisdom increased tremendously, and in fact, he became known as the “Minor Sakyamuni of the East.”

In more modern times, Master Tai-shih (1890-1947) was reciting the Mahaprajna Sutra during a reclusive retreat. Suddenly, he lost all sense of time. Sometime later, he returned to his normal state. After that experience, his wisdom welled up like water from a spring. These are examples of enlightenment. In both of these examples, the masters were not analyzing the sutras. They were reciting them over and over, that is all.

In the late Ming dynasty, Master Ou-i (1561-1626) had many experiences, but none came from meditation. All came from reading sutras. Once, in fact, he was writing a commentary on a sutra when suddenly, wisdom welled up within him. He wrote things that he had not originally intended, and it all came out spontaneously.

Reading as well as writing can lead to enlightenment, but of course, it depends on what you’re reading and writing. Reading sutras without having thoughts in your mind, without analyzing their meaning, can lead to enlightenment. Do you think reading a best-seller or the comics, or writing a letter to a loved one can lead to similar experiences? It’s highly doubtful. At those times, you are not in the right state of mind. Also, when you read sutras, each word and phrase is like a key which enables you to sink deeper into practice.

Mantras are different. Reciting mantras helps to calm and focus the mind. A certain amount of power can be generated from reciting a mantra as well as from reciting a sutra. But can reciting mantras alone and exclusively lead to enlightenment? The Ch’an school does not support this belief.

STUDENT:
Where does the power of the mantra come from? Do the actual words have power, or does power manifest from repeating the mantra over and over again?

SHIH-FU:
Both. The mantra is a symbol. It represents a Buddha’s or bodhisattva’s power, and therefore the mantra itself has power. In this sense, the power comes from the sound of the mantra. Also, people who single-mindedly recite the mantra can generate power from within, even if they have no intention of doing so.

STUDENT:
Must the mantras be recited in Sanskrit?

SHIH-FU:
The mantras should be recited in their original language. However, there are Chinese Taoist mantras as well as Sanskrit mantras.

STUDENT:
Do mantras come from Sakyamuni Buddha?

SHIH-FU:
Mantras were not taught by Sakyamuni. They were taught by the incarnations of enlightened beings.

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