Akanistha

[pueraeternus]

In contrast with Sravakayana, Mahayana asserts (AFAIK) that the place where the Buddha really attains his annuttara samsaysambodhi is not under the Bodhi tree on Jambudvipa, but in Akanistha. I have a few questions regarding this:

1. Anyone knows the earliest sutra that mentions this? I know the Lankavatara mentions this, but not sure if it is the earliest.
2. Frequently from Tantric Buddhists, we hear that this Akanistha is not the Akanistha in the Form Realm, but rather a pure land beyond the three worlds. From what I can gather, this seems to be a later interpolation, and that the earlier Mahayana sutras does mean the same place where non-returners attain Arhatship. Am I right in this? If so, anyone knows which tantra or sutra is the earliest that asserts this pureland Akanistha?

Thanks in advance.

[Astus]

In the Avatamsaka Sutra the Buddha's enlightenment happens in different places simultaneously. This is not the answer to the question, but maybe some useful information.

[pueraeternus]

In the Avatamsaka Sutra the Buddha's enlightenment happens in different places simultaneously. This is not the answer to the question, but maybe some useful information.

Interesting. The Avatamsaka is a sort of proto-tantra replete with tantric symbolism, so that is also an avenue I can explore. Thanks Astus.

[deepbluehum]

In contrast with Sravakayana, Mahayana asserts (AFAIK) that the place where the Buddha really attains his annuttara samsaysambodhi is not under the Bodhi tree on Jambudvipa, but in Akanistha. I have a few questions regarding this:

1. Anyone knows the earliest sutra that mentions this? I know the Lankavatara mentions this, but not sure if it is the earliest.
2. Frequently from Tantric Buddhists, we hear that this Akanistha is not the Akanistha in the Form Realm, but rather a pure land beyond the three worlds. From what I can gather, this seems to be a later interpolation, and that the earlier Mahayana sutras does mean the same place where non-returners attain Arhatship. Am I right in this? If so, anyone knows which tantra or sutra is the earliest that asserts this pureland Akanistha?

Thanks in advance.

Guhyagarbha Tantra. Here Akanista isn't a place but a meditation level characterized by the appearance of the five colored wisdom lights originating in the center of the heart

[pueraeternus]

Guhyagarbha Tantra. Here Akanista isn't a place but a meditation level characterized by the appearance of the five colored wisdom lights originating in the center of the heart

Thanks. By the time of the Guhyagarbha, it seems the idea behind Akanistha has already developed quite a bit.

The earliest tantra I can trace is the Vajrasekhara, and I think in this tantra Akanistha is still referring to the fifth heaven of the pure abodes.

[Astus]

I have looked a bit around, but besides that the Akanistha is the place for non-returners, some general books on Buddhism indicate that regarding Maitreya there were different views about his place of eventual enlightenment, however, they don't give the sources. Also, the Avatamsaka Sutra follows the general pattern of descending from Tusita and does not involve the Akanistha as a place of enlightenment.

[pueraeternus]

I have looked a bit around, but besides that the Akanistha is the place for non-returners, some general books on Buddhism indicate that regarding Maitreya there were different views about his place of eventual enlightenment, however, they don't give the sources. Also, the Avatamsaka Sutra follows the general pattern of descending from Tusita and does not involve the Akanistha as a place of enlightenment.

I will check out the principle sources and see if I can figure out something. Will share when I have something to report.

[Arthurmark7]

The top five heavens in the realm of form are called the pure abodes; practitioners of the Nikāya path who have attained the third “fruit,” or level of enlightenment, stay in these abodes. Other than these five, the remaining heavens in the realms of form and formlessness are for those who attained high levels of concentration through meditation.
Why is those who practice Nikaya practically broken any possible karmic connection with Buddhism ? 

So if an arhat wants to become a Buddha, he has to leave the Nikāya and enter the Mahāyāna, practicing step-by-step starting from the stage of the fourth abiding. But after entering nirvāna, in the short term it is very difficult for an arhat to renounce the Nikāya and enter the Mahāyāna. 

Therefore,  as we know, those who practice the Nikāya have practically broken any possible karmic connection with the path to Buddhahood. Hence, some Mahāyāna scriptures go so far as to regard the Nikāya as no better than outer paths, and heap unbridled criticism on it. But according to the Lotus Sūtra, a real arhat will certainly convert to Mahāyāna practice. Among the audience listening when the Lotus Sūtra was preached were great bhiksu and bhiksunī arhats who once practiced the Nikāya but later entered the Mahāyāna.

~Taken from Orthodox Chinese Buddhist Book
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[pueraeternus]

But according to the Lotus Sūtra, a real arhat will certainly convert to Mahāyāna practice.

So what is a fake arhat?

Among the audience listening when the Lotus Sūtra was preached were great bhiksu and bhiksunī arhats who once practiced the Nikāya but later entered the Mahāyāna.

Depends if one takes the Lotus' position as definitive.