Fuel for the Fire

I was pondering the importance of ritual, ceremony, chants, etc.  My best idea is that it's to keep us on the path.  Kind of like adding tinder and fuel to a fire we have started, so that it wont extinguish itself.  This is also true of our sitting Zazen or meditation.

Why do we chant sutras and repeat things we have said over and over in front of our altar?  To remind us of our practice.  We are human and we get side-tracked, involved in worldly affairs and such that can often draw our attention away from The Way.

I don't think we do it out of dogmatic obligation.  When we want to delve into our spirituality and the practice of Buddhism, we do things such as rituals, chants, and meditation to keep a base.  The base can be seen as a foundation for living our lives or handling our affairs according to the Dharma.

My guess would be that it's the similar situation of people of other faiths going to church and the like.  They go to hear the pastor's, reverend's, or priest's words to keep in touch with their faith and remind themselves of the teachings.

When we can realize the meaning of what we do and why, it gives a deeper dimension to the practice.  So keep chanting, prostrating, and meditating to keep the course. :)

Gassho

Taking Refuge

The word "refuge" may be easily misunderstood in the context of Buddhism.  The dictionary definition of "refuge" is usually as follows:
1. shelter or protection from danger, trouble, etc.: to take refuge from a storm.
2. a place of shelter, protection, or safety.
3. anything to which one has recourse for aid, relief, or escape.
(from Dictionary.com) 

The term "refuge" in Buddhism is shorthand actually takes on a different meaning.  We are not looking to run away, hide, find immediate relief when we speak "I take refuge in the Buddha, the Dharma, and the Sangha."

What we really mean is: "I am one with the Buddha, the Dharma, and the Sangha."  Now, the term "one" can have a double meaning as well.  If we are ONE with the Triple Treasure, we do have protection within our mind, body, and spirit.  But taking refuge should not be seen, implied, or even imagined as an escape from reality or an immediate alleviation.

When we truly practice and have a deep faith within Buddhism, we are a part of the Buddha, the Dharma, and the Sangha.  We live it in our daily lives, instilling it into our bones and marrow.  We cannot be separated from it and it cannot be separated from us.

So remember the next time you recite the verse of the Triple Treasure, Triple Gem, (etc.), you are not escaping into them, your are affirming that you are one with them.  This will bring much more strength and meaning into the recitation alone.

Gassho.

From the Heart

The Prajnaparamita Heart Sutra is said to contain the essence of Truth realized by all Buddhas and Bodhisattva-Mahasatvas.  In it's message, it discusses the realization of emptiness, form, etc. As Soto practitioners, and I'm sure in other practices, we chant this every day.

Below are Japanese and English translations, as well as an accompanying video of the chant.  May this sutra help you along your path.



Maka Hannya Haramita ShingyoKan ji zai bo satsu. Gyo jin han-nya ha ra mi ta ji. Sho ken go on kai ku. Do is-sai ku yaku.
Sha ri shi. Shiki fu i ku. Ku fu i shiki. Shiki soku ze ku. Ku soku ze shiki. Ju so gyo shiki. Yaku bu nyo ze. Sha ri shi. Ze sho ho ku so. Fu sho fu metsu. Fu ku fu jo. Fu zo fu gen. Ze ko ku chu. Mu shiki mu ju so gyo shiki.
Mu gen ni bi zes shin ni. Mu shiki sho ko mi soku ho. Mu gen kai nai shi mu i shiki kai. Mu mu myo yaku mu mu myo jin. Nai shi mu ro shi. Yaku mu ro shi jin. Mu ku shu metsu do. Mu chi yaku mu toku. I mu sho toku ko.
Bo dai sat-ta e han-nya ha ra mi ta ko. Shin mu ke ge mu ke ge ko. Mu u ku fu. On ri is-sai ten do mu so. Ku gyo ne han. San ze sho butsu. E han-nya ha ra mi ta ko. Toku a noku ta ra san myaku san bo dai. Ko chi han-nya ha ra mi ta. Ze dai jin shu. Ze dai myo shu. Ze mu jo shu. Ze mu to do shu. No jo is-sai ku. Shin jitsu fu ko. Ko setsu han-nya ha ra mi ta shu. Soku setsu shu watsu. Gya tei, gya tei, ha ra gya tei. Hara so gya tei. Bo ji sowa ka. Han-nya Shin gyo.

English
Heart of Great Perfect Wisdom Sutra

Avalokiteshavara Bodhisattva, when deeply practicing prajna paramita, clearly saw that all five aggregates are empty (ku) andthus relieved all suffering.

Shariputra, form does not differ from emptiness; emptiness does not differ from form. Form itself is emptiness, emptiness itselfform. Sensations, perceptions, formations, and consciousness are also like this. Shariputra, all dharmas are marked by emptiness; they neither arise nor cease, are neither defiled nor pure, neither increase nor decrease. Therefore, given emptiness, there is no form, no sensation, no perception, no formation, no consciousness; no eyes, no ears, no nose, no tongue, no body, no mind; no sight, no sound, no smell, no taste, no touch, no object of mind; no realm of sight… no realm of mind consciousness. There is neither ignorance nor extinction of ignorance… neither old age and death, nor extinction of old age and death; no suffering, no cause, no cessation, no path; no knowledge and no attainment.

With nothing to attain, a bodhisattva relies on prajna paramita, and thus the mind is without hindrance. Without hindrance, there is no fear. Far beyond all inverted views, one realizes nirvana. All buddhas of past, present, and future rely on prajna paramita, and thereby attain unsurpassed, complete, perfect enlightenment.

Therefore, know the prajna paramita as the great miraculous mantra, the great bright mantra, the supreme mantra, the incomparable mantra, which removes all suffering and is true, not false. Therefore we proclaim the prajna paramita mantra, the mantra that says:

"Gate Gate Paragate Parasamgate Bodhi Svaha."
(Text from International Zen Association)