8. Buddha Abhāvasamudgata

Overall Teaching

The Buddha explains to Candraprabha that a bodhisattva must grasp the wisdom of the nonexistence of dharmas to eliminate desire. He recounts the story of Buddha Abhāvasamudgata, who proclaimed the nonexistence of all dharmas at birth, echoed by all worldly sounds. A prince, Mahākaruṇācintin, later became his bhikṣu, learned this sūtra, and after twenty kalpas, attained buddhahood as Suvicintitārtha.

Summary

• In a distant and immeasurable past, a Buddha named Abhāvasamudgata appeared in the world, who declared upon his birth that all dharmas are utterly non-existent.

  • His proclamation that "all dharmas are utterly non-existent" reverberated across the cosmos, reaching even the realm of Brahmā. He was thus named Abhāvasamudgata because he declared the non-existence (abhāva) of all dharmas right after his birth (samudgata).

  • Upon his enlightenment, even the natural world like trees and medicinal herbs echoed his teaching of non-existence.

• A prince named Mahākaruṇācintin, moved by the Buddha's teachings on this samādhi, renounced his royal life, took monastic vows, and engaged deeply with the Buddha's teachings on the non-existence of dharmas through this samādhi.

  • After practising across twenty kalpas and meeting two hundred million Buddhas, the prince himself attained Buddhahood, becoming Suvicintitārtha Tathāgata.

• The Buddha emphasized the power of the samādhi on the equality and non-discrimination of all dharmas, which leads to anuttara-samyak-saṃbodhi.

• Bodhisattvas are taught to view all dharmas as illusions, dreams, etc., and to cultivate profound patience, which allows them not to be disturbed by defilements, anger, or delusions.

• A Bodhisattva who truly embodies non-attachment is described through various virtuous titles, emphasizing their liberation and mastery over the defilements. The Buddha uses extensive metaphors and praises to elaborate on the illusory nature of all dharmas and the importance of understanding this to progress on the path to enlightenment.

• A series of verses further illustrate the illusory nature of all phenomena and emphasize the importance of the Middle Way, transcending extremes of existence and non-existence.

Commentary

Thrangu Rinpoche's commentary states that here, Buddha Śākyamuni discusses the dual perspectives of relative truth—where actions yield corresponding results of merit and demerit—and the deeper truth of emptiness. He emphasises the absence of inherent existence in all dharmas and selves, a core teaching found in the Prajñāpāramitā scriptures. 

The Buddha taught emptiness to show that dharmas and our experiences, influenced by karmic residues and afflictive emotions, lack true substance. This insight is pivotal because recognizing the emptiness of dharmas enables the abandonment of suffering and its causes. Rinpoche uses the example of mistaking a rope for a snake to illustrate how misconceptions fuel fear and suffering. By understanding the true nature of phenomena, we can dissolve these fears and misconceptions. 

Emptiness is also taught through comparative analysis and logical deduction, as seen in Nāgārjuna's works, helping practitioners gain certainty in the absence of intrinsic characteristics in phenomena. The Sūtra and Vajrayāna approaches differ primarily in their method of realization—analytical meditation versus direct perception of the mind's nature. 

In summary, Buddha's teachings in this chapter encourage a deep investigation into the nature of reality. They guide followers to realize emptiness through various methods, ultimately leading to liberation and enlightenment.

Discussion

1. How does the Buddha’s declaration that "all dharmas are utterly non-existent" challenge our usual understanding of reality? How might this understanding transform a practitioner's view of the world?

2. What significance does the response of trees, groves, and medicinal herbs speaking the Dharma have in this narrative? What does it suggest about the relationship between nature and enlightenment?

3. How can the teachings of non-existence and emptiness be applied in everyday life, especially in dealing with personal challenges or conflicts?