When I speak of existential Buddhism, I’m not offering any coherent form of philosophy or a systematic way of interpreting the tradition. But I am suggesting different ways of reading and absorbing the wisdom of the Buddhist scriptures and responding in kind.
Most sutras begin with the words, “Thus I have heard.” Many commentators and masters have highlighted the deep significance and manifold meanings of these four words, and it would be above me to presume to be able to draw out anything too original from this profound proclamation of “Thus I have heard.” At its most basic, however, the four words really mean that the transmitter of knowledge is addressing you – you, the reader, the recipient, the student, the partner in teaching and dialogue. Unlike other religious texts, which begin with a hymn or praise, or perhaps launch into the main body directly, the prelude of Buddhist sutras is the most systematic, first proclaiming “Thus I have heard,” before going on to specify where and when the Buddha was, engaging in what samadhi, how many people were in the assembly, what sutra was spoken, and other defining characteristics of the event, before the primary message of the scripture is expounded. So when you read “Thus I have heard,” remember that the sutra compiler has many purposes in doing what he does, but his main purpose is to transmit the text to you. His recitation is, in essence, his gift to you, and how you hear it and respond to it is a paramount question.
It’s no surprise that the Buddhist sutras take place in a congregational setting, whether it be in a heavenly realm or simply in the Deer Park. A congregational setting, especially in the tradition of Theravada and Mahayana, consists of a student/master/bodhisattva asking the Lord a question, and the Lord answers accordingly. In some cases in the Avatamsaka Sutra, members of the congregation take turns in proclaiming blessed verses to their listeners, and these gathas constitute teachings in themselves. It is a setting of dialogue and trusting, intimate communication, and this is a crucial theme of sutras: a member of the congregation asks the Buddha a question, and the Buddha praises the member for his question and proceeds to give His answer. This calls into the question the importance of titles and epithets for the Buddha. He is honoured with some of the highest and most devotional titles, such as Blessed One (Bhagavan/Lord), and World-Honoured One (or Conqueror in many Tibetan sastras). He will commonly refer to Himself as “the Tathagata.” This may come across as a surprise to some, but the very notion of bhakti, or devotion, harks back to early Buddhism itself. So by addressing the Buddha as World-Honoured One, or Blessed One, this dialogue establishes itself as more than “Hey you, what’s the meaning of this scripture?” or “I need some answers, can you give them to me?” and puts it on the level of, to borrow existentialist Christian Paul Tillich’s words, “ultimate concern.”
But this exchange is not one-way. The Buddha is (always) filled with compassion and love and is pleased that His sons and daughters are so curious and seek the deeper meaning behind things. No matter what question is asked and in what context, the Buddha praises the questioner and hence enters into the dialogue of interrelation. Taking an example from Ananda’s very first question of contemplation in the Larger Pure Land Sutra, the Buddha responds, “Well said, Ananda. I am very pleased with your question. You have shown profound wisdom and subtle insight in asking me this wise question out of compassion for sentient beings.” (3 266c) His teachings are in many different forms: literal words, allegory, metaphor, parables, and reflections of His own wisdom. To see His preaching as a dialogue in which unenlightened existence becomes enlightened interrelation, therefore, is to see His preaching of the sutra in question as a complex transmission of knowledge in which the intelligence and aspiration of the receiver is presupposed; that is, the Buddha acknowledges you to be the agent in which the teachings must be realized.
I think there’s much to be said for reading the Buddha’s word in this way. Remember that the Buddha is reflected in all other Buddhas, and vice versa. This is the essential truth of the Dharmakaya, the Body of Truth that all Buddhas share. Truth is meaning, and meaning is what the question of “existence” and “existentialism” is all about. The meaning of the sutras are all there, within the text. The Buddha’s communication to the individual is the fundamental reality of the sutra, spoken either in response or in initiation, and this is where the spiritual basis of the scripture lies.
I am the first!