Thoughts and reflections shared with our sangha amid the pandemic...

Hey mandala,

With things getting more and more constrained, my attention reflexively turns to my experiences with Ajari Tanaka and all the things that he has taught us over the years.

When I first met Ajari he was doing an intensive recitation of the heat sutra.  He has said more than once that he chanted it a million times.  By my math that would take almost four years of uninterrupted practice.  Other times he told me he did it for three hours a day.  More recently, we've all experienced him producing copy after copy of the heart sutra as part of his Oshakyo (sutra copying) practice during his visits to Vermont.  When I visited him in Japan (2008), he did the same each morning, brushing three or four copies before we had breakfast.  I know Ajari has been very generous with his heart sutra copying practice and I hope you all have at least one copy in your personal collection.  It makes a wonderful object of contemplation.

But back to the main point...

Being a little stuck at home and thinking about Ajari's teachings, I've finally started to teach myself to brush the heart sutra.  To begin, I'm working on these opening phrases:

Kan ji zai bo sa

gyo jin

ha nya ha ra mi ta ji

Our text translates this as:

When the bodhisattva Avalokitesvara was practicing profound transcendental wisdom...

During my struggle to find the correct characters, the proper stroke orders and the meaning for this opening phrase I was struck by the terms "gyo jin".

"Gyo" means "to do" and "jin" means "deeply"

"Do deeply".  Just stop on that for a brief moment...

The phrase is simply saying that Avaloketesvara was deeply practicing perfect wisdom.  He was just really, really practicing.  I'm pretty sure that's exactly what Ajari has encouraged us to do all these many years.

In this chaotic time, I hope all the training you've already (deeply) done has made your practice a source of strength and stability, a touchstone that can nourish and revitalize no matter what's going on.

Take good care and I hope to see you all on the other side,

jim

Recently a student asked...

Recently a long time student of Ajari Tanaka explained that he had been recently asked by a colleague, "what is the purpose of chanting mantra?".  Further noting that they had no ready answer for that simple question, he asked me if I'd weigh in.  This is what came of that discussion:

So let's start from the ground up....

First when we chant a mantra, especially in the style that Ajari has trained us in, the first thing that one might notice is our normal stream of conceptual thought is interrupted and replaced by the mantra.  The incessant and often undisciplined/unproductive thought-stream is abruptly abandoned and replaced with neutral sound and vibration.  This might be understood as a rudimentary form of meditation in which we first experience our mind without its typical thought habits.  As this progresses, we can experience a level of concentration (facilitated by really trying to stay with the mantra during recitation enforced by whoever is leading the practice) that most of us don't regularly experience.  This is called smirti, or the re-collecting of our scattered mind.

Secondly, our style of mantra recitation is physically vigorous.  It requires lots of deep exhalation and then rapid inhalation.  Not only physically invigorating but oxygenates our system in ways that are very different from most of our normal experience and stimulates a mental sharpness we often rely on coffee to achieve.

As we learn more about the symbols of Shingon this naturally marries to the practice, enriching it with a contemplative element.  For example, this is the mantra of Fudo Myo-o, and I know he is a wrathful protector, powerful but kind, an emanation of Mahavairocana, which is none other than the entire phenomena universe, but in a form which leads even the most resistant student.  As we recite the mantra all that understanding is there even if it is not conceptually expressed during the recitation.  Through the mantra practice, we are relating directly to the symbol, with its internal and external import as all these symbols depict awakened qualities that exist within us and those naturally resident in the world around us.  This is now on top of suspending thought and the physical invigoration.  

Next, if we are lucky enough to expand our understanding to the individual mantra's meaning the contemplative/symbolic element expands greatly.  For example, the mantra of Nyoirin Kannon, Om padma cintamani jvala hum, means something like, "O the flaming jewel in the lotus hum".  The wish fulfilling jewel is the awakened mind that solves all desires, the lotus is great compassion and the flame is variously deemed to indicate energy/effort, protective defense of the awakened element and the warmth of kindness/compassion.  So not only is the mantra indicative of the particular honzon, but has a specific meaning and contains profound symbolic content in and of itself.  This is especially interesting when the mantra uses seed syllables (Om, hum, A, Ra, phat) that are multivalent and often elastic in their meaning.  A good example of this is Master Kukai's Meaning of the Syllable HUM, which when read makes it seem that nothing is not meant by the syllable HUM.  Collectively, understanding all this is an form of esoteric knowledge that enhances and deepens both the meaning, associations and significance of the practice.

But, returning to the most basic question, mantra recitation is meditation - full stop.  Its not a warm up to get you in the head space for real meditation.  Rather it is a unique form of meditation, as is sadhana practice, ajikan or sutra recitation which on their face do not seem similar to commonly understood sitting methods.

It is a path to experience your mind as it really is, directly.

In these crazy times its really nice to field these questions from our sangha and then spend time on these topics.  If you took the time to read this, I hope you found it useful.

jim

A brief look at the Diamond Sutra...

Subhuti, someone might fill innumerable worlds with the seven treasures and give all away in gifts of alms, but if any good man or any good woman awakens the thought of Enlightenment and takes even four lines from this Discourse, reciting, using, receiving, retaining and spreading them abroad and explaining them for the benefit of others, it will be far more meritorious.

(DS, p. 74)

The Diamond Sutra is not strictly a Shingon Sutra.  It is more associated with the Zen tradition.  It does not come close in significance to the Mahavairocana Sutra or the Vajrasekara Sutra, as they are the foundation of Shingon and the basis of it's mandalas.  It is not central like the Rishu-kyo's formative perspective on non-duality.  The Diamond Sutra is not even as essential as the Heart Sutra, which Kobo Daishi Kukai asserted to contain all of the Buddhist teaching, both exoteric and esoteric.

That being said, the Prajna Paramita tradition and literature had an influential effect on both the Madhyamika and Yogachara schools of thought and practice.  Kukai notes these as the sixth and seventh stages of spiritual development (KMW, p. 71-73) and as such, the foundation of the Mahayana.  Additionally, Kukai makes an interesting, albeit passing reference to the Diamond Sutra in his, "The Meaning of Sound, Word and Reality":

In a sutra, therefore it is said: "[The Buddha is he] who speaks what is true and what is real, who tells things as they are, who utters neither deceitful words nor inconsistent words."  These five kinds of speech are call mantra..."

(KMW, p. 241)

These connections to Shingon and the Prajna Paramita's place in the history of the development of Buddhist thought and practice make it worthy of exploration.

____________________________

A review of the basics and background of the Diamond Sutra is beyond the scope of this particular discussion.  But that is not to suggest that it is not relevant or worthy of pursuit.  For a workable starting point please review:

https://en.wikipedia.org/wiki/Diamond_Sutra

Also if one is unfamiliar with the chief disciples of the Buddha, basic information about Subhuti, a major figure in the sutra, can be found at:

https://en.wikipedia.org/wiki/Subh%C5%ABti

This discussion is specifically focused on select, and hopefully essential content within the sutra.

___________________________

As is typical of sutras, the opening begins by setting the scene and detailing those in attendance.  In this sutra, Shakyamuni Buddha has just returned to his place of rest after his morning alms gathering and has taken his meal.  Then he is approached by a senior disciple:

Now in the midst of the assembly was the Venerable Subhuti.  Forthwith he arose, uncovered his right shoulder, knelt upon his right knee, and, respectfully raising his hands with palms joined, addressed the Buddha thus:  World-honored One, it is most precious how mindful the Tathagata is of all the Bodhisattvas, protecting and instructing them so well!  World-honored One, if good men and good women seek the Consummation of Incomparable Enlightenment, by what criteria should they abide and how should they control their thoughts?

(DS, p. 24)

Subhuti's question sets the context for the entire sutra and it is none other than the pursuit of complete awakening.  This questions is what all that follows means to answer.  And in classic style, the Buddha responds:

Very good Subhuti!... Now listen and take my words to heart.

(DS, p. 24)

In the following section the Buddha begins to build his response to Subhuti's essential question:

Subhuti, all Bodhisattva Heroes should discipline their thoughts as follows:  All living creatures of whatever class, born from eggs, from wombs, from moisture, or by transformation, whether with form or without form, whether in a state of thinking or exempt from thought-necessity, or wholly beyond all though realms - all these are caused by Me to attain Unbounded Liberation Nirvana.  Yet when vast, uncountable, immeasurable numbers of beings have thus been liberated, verily no being has been liberated.

(DS, p. 26)

Setting aside the questionable classification of all the types of beings in existence, here the Buddha essentially equates his awakening with a universal awakening of all sentient life.  But then, just as quickly denies it.  The reason for this contradiction quickly follows: 

Why is this, Subhuti?  It is because no Bodhisattva who is a real Bodhisattva cherishes the idea of an ego-entity, a personality, a being, or a separated individuality.

(DS, p. 26)

Here the Buddha teaches that the core mental discipline of the Bodhisattva path is not succumbing to the fallacy of self nature but instead embracing the reality of emptiness, or shunyata.  Here is the sutra's advice on how aspiring bodhisattvas should control their thoughts.  Bodhisattvas are advised not to indulge in the error of the assumed reality of individual self-nature.

Later in the sutra, the Buddha elaborates on this, adding the quality of meditative discipline:

Therefore, Subhuti, all Bodhisattvas, lesser and great, should develop a pure, lucid mind, not depending upon sound, flavor, touch, odour or any quality.  A Bodhisattva should develop a mind which alights upon no thing whatsoever...

(DS, p. 37)

This is how aspiring bodhisattva's should abide.  Aspiring Bodhisattvas should strive to perceive without attachment, and if attachment arises, to recognize that they are necessarily cherishing "the idea of an ego-entity, a personality, a being, or a separated individuality".

This pure lucid mind that alights on no thing whatsoever, can only be developed though meditation.  And that is the core teaching of Ajari Tanaka - to develop a daily discipline of meditation.

The sutra ends with the penultimate statement, it's unambiguous core message.  In this final section, the Buddha explains to Subhuti how the message of this sutra might be shared with others purposefully and with the intended effect - their fully awakening.

In closing, the Buddha says the following:

Thus shall ye think of all this fleeting world:
A star at dawn, a bubble in a stream;
A flash of lightening in a summer cloud,
A flickering lamp, a phantom, and a dream.
(DS, p. 74) 

It is difficult to comment further...  These words feels neither deceitful nor inconsistent.  It rings true and real.  It mirrors things as they are.

In the hope that this is helpful and please enjoy the prajna paramita because if you dig in, there's a lot more.

jim

Bibliography
The Diamond Sutra and the Sutra of Hui Neng, Translated by A.F. Prince and Wong Mou-Lam, Shambhala Publications, 1969.  Abbreviated as "DS".

Kukai: Major Works, Yoshito S. Hakeda, Columbia University Press, 1972.  Abbreviated as "KMW".