By Daniel Scharpenburg
It’s said that the lineage that we call Zen started in a place called Vulture Peak.
It’s said that it started when the Buddha was silent, in the space between words—it was the teaching of no-teaching. His students asked for a teaching, as they did many times. Instead of speaking, as they expected, he just raised a flower. It was a white lotus and he just held it up and showed it to everyone.
The symbol of the Zen tradition is the Enso, an empty circle drawn with a brushstroke. I humbly suggest that the symbol should be a flower instead.
All of the assembled students were just confused and disappointed, as we can imagine we would be, except for one. His name was Mahakasyapa.
The point is usually said to be that the dharma isn’t something you hear or read. It’s experiencing this moment as it is, purely and directly. Everyone else was waiting for some great philosophical teaching. Mahakasyapa just sat there and experienced the Buddha raising a flower. At this point, the Buddha declared that Mahakasyapa was his chosen successor, that he had attained enlightenment just as the Buddha himself had.
Mahakasyapa was an important historical figure. He convened the first council after the Buddha’s death, where everyone got together to recite and share the Buddha’s teachings that they had memorized. In Theravada temples he’s sometimes depicted in art hanging around with Ananda, the Buddha’s cousin and attendant.
Is this story true?
If it is then the Zen lineage passed through 27 teachers without anyone really talking about it, until Bodhidharma took the lineage to China and replanted it, where it then changed a little to become more like the nature religions of Taoism and Confucianism (as Buddhism often does when it enters new cultures).
Here’s an explanation that I think is more likely:
There were Buddhists who traveled to China to spread the teachings of the Lankavatara Sutra. In those days that was really how different groups of Buddhists defined themselves. They didn’t have rigid lineages like the ones that exist now. It’s said that the Lankavatara Sutra is the one that Bodhidharma brought with him.
Once these Buddhists arrived they encountered resistance. They learned from the Buddhist sects that had already formed in China: Huayan, Tiantai and Pure Land. In these sects different things became emphasized to make the teachings more acceptable to Chinese culture. A history was created to embody authenticity—not fabrication, mythmaking. Fabrication implies negative or selfish intent.
We might view mythmaking as lying in the modern world, but only if we don’t realize that expecting stories to be literally true is a new idea. Things can be meaningful by being true in a non-literal sense and that’s how things have been throughout much of human history.
It could be argued that the Zen tradition formed in response to those other forms, as an effort to create a Chinese form of Buddhism that was more in line with the Buddha’s original teaching. Pure Land, with it’s chanting and wishing for rebirth in heaven, and Tiantai, with it’s focus on secret and mysterious teachings, seem very different from the Buddha’s three simple trainings. Huayan is the closest, and it’s easy to see how much it influenced the Zen tradition. Huayan, inspired by the Avatamsaka Sutra, is known for being a little more philosophical, mystical, and positive than Zen. Zen is known for being more down to earth. I think those lines are very blurry. If you look for philosophical and hard to understand Zen teachings you can definitely find them.
Zen lineages can be strict and sometimes I wonder if I’d like Huayan more. I would have certainly loved to study with a Huayan teacher if the lineage hadn’t already died out.
I think the Zen tradition formed the same way that other religions always seem to, not from one guy looking at a flower. Rather, I think it formed from a slow process of accumulating teachings and being influenced by the other forms of spirituality that were around.
Plenty of people will tell you they think the flower and smile story literally happened. I don’t think so, but I think it doesn’t matter.
Editor: Dana Gornall
He was trained and certified as a meditation teacher at the Rime Buddhist Center, where he also spent four years teaching kids about Buddhism and meditation practice. He received additional training in the Zen tradition, both as a Monk in the Korean Zen tradition and as a lay teacher in the Caodong Chan tradition.
He has taken Bodhisattva Vows and the precepts of a lay zen teacher.
His work is dedicated to both sharing his own story and presenting a variety of Buddhist teachings in a way that shows how they are applicable to real life.
Find out more about Daniel on his blog and connect with him on Facebook, Youtube,andTwitter
Latest posts by Daniel Scharpenburg (see all)
- The First Buddhist Teaching: The Four Noble Truths - October 11, 2017
- Equanimity in Adversity: A Zen Story about Wild Horses - October 4, 2017
- Awake in the City - September 3, 2017