Buddhism and Motivation

Businesses, behavioral scientists, educators, and religious leaders spend a lot of time, effort, and money trying to understand and control human motivation. What makes people behave the way we do? Why do we so often engage in counterproductive, even destructive, behavior? How can we help people, ourselves and others, behave in ways that are safer, smarter, and more productive? I believe that Buddhism offers insight to the problem, and more importantly, offers an effective and self directed practice to change motivation for the better.

First, there are two basic Buddhist terms related to motivation.

One of these is cetana 思; which is translated variously as intention, motive, aim, or volitional impulse. It's meaning is similar to that of the English word conation.  For what it's worth, I think cetana is considered a mental factor (cetasika or caitta 心所有法). The Buddha is quoted as saying, "Cetanaham bhikkhave kammam vadami ..." (O Monks, what I call karma is motive; ...). This is followed by "cetayitva kammam karoti kayena vacaya manasa" (Having made a decision / choice, one creates karma by bodily deeds, spoken words, and mental ideas).

In other words, we create Karma in three ways; through intentional or motivated deeds, speech, and plans. The moral quality of karma is determined by the moral quality of the cetana or motive behind the acts, words, and ideas. In very simple terms, constructive motives yield karmic merit and / or lead to emancipation from suffering, while counterproductive motives yield karmic demerits and bind us further to suffering.

The other term is sankhara (samskara 行), as used in the context of the fourth aggregate, that of volitional conditioning (sankhara khanda, samskara-skandha 行蘊). Our volitional conditioning, much of which is unconscious or semi-conscious, constructs our thoughts, words, and deeds. In order to change our karma for the better, we must recondition our minds, by exchanging counterproductive motives for constructive motives.

The practice to recondition the mind is the 6th branch of the Noble Eightfold Path; Correct Effort (samma vayama, samyag vyayama, 正精進). Note that vyayama also means physical exercises or drills. Also, Correct Effort is explained in detail as the Fourfold Correct Struggle (cattaro samma padhana, catur samyak-pradhana, 四正勤); which is a kind of exercise for the mind. It consists of (1) blocking and (2) letting go of counterproductive motives, emotions, attitudes, and so on; while (3) cultivating and (4) maintaining constructive motives, emotions, and mental attitudes.

1. Restraint (samvara-padhana): In practice, the struggle to stop counterproductive motives before they arise. Samvara 三跋羅 is also translated as blocking, suppression, obstruction, hindrance, warding off.
2. Let go (pahana-padhana 断勤): In practice, the struggle to let go of counterproductive motives that have already arisen. Pahana 斷 is also translated as abandonment, cutting off, severance, destroying, ending, elimination, stopping.
3. Cultivation (bhavana padhana 修勤). In practice, the struggle to cultivate constructive motives that have not yet arisen. Bhavana 修 修行 is also translated as development, nurturing, training, education, producing, stimulation.
4. Maintaining (anurakkhana padhana 隨護斷): In practice, the struggle to maintain constructive motives after they have arisen. Anurakkhana is also translated as guarding, protecting, preservation,

The suttas, sutras, and various commentaries and manuals have a number of lists of both counterproductive mental states that should be avoided, as well constructive mental states that should be cultivated and maintained. It is up to us to observe our minds and figure out it out. For Nichiren Buddhists, the Mandala Gohonzon can help us by serving as a mirror of our consciousness. The various lists can help sort out what we are seeing, and what to do about it. I shall explore that more in a future blog.

Authentic Spiritual Cultivation / Overcoming the 7 Deadly Sins

If you do not like the word spiritual simply substitute mental, or even psychological. If the word cultivation bothers you; then use training, education, or development instead. The original words are transliterated as  citta bhavana. Citta is the past participle of cit; which means to think. The suffix -ta  performs roughly the same function as -ed in English. So citta, in general,  means thought; as in the stream of human thought. This can include all of our conscious and unconscious mental states; our ideas, emotions, moods, desires, motives, and so on. I would say even physical sensations could be included.

Bhavana is the word bhava plus the suffix -na. If I understand correctly, bhava is derived from the verb bhu; which roughly means to become, plus va;  meaning wind, blow, direct, or move. In Buddhism bhava can mean the formation of new patterns of thoughts and other behaviors. The suffix -na is evidently a cognate of -ing. In Sanskrit and related languages, it is often used to form gerunds,  or a verb used as a noun, to indicate as state of being.. When used this way, -na often becomes -ion (tion, sion, cion) or -ment in English.  Bhavana implies a directed process of change toward a desirable goal. 

The entire Eightfold Path of Buddhism consists of means toward Spiritual Cultivation. The first two steps consist of adopting the correct view of life, and then developing a meaningful plan of action to achieve suitable goals based on a correct view. The initial  correct view is that bad causes lead to misery, while good causes lead to happy endings in life. The correct plan of action is, then, to try to make sure we are making good causes. It is not easy, and the details can seem complex at times, but is really is that simple. The ultimate correct view is expressed by the Four Noble Truths. The ultimate goal is freedom from suffering; which requires spiritual insight. . 

The next three steps of the past consist changing our speech and actions; which are two of the three ways we make the causes that determine the various outcomes in our lives. In Buddhism, bad speech  and actions are grouped  in various categories from major to minor; somewhat similar to the Roman Catholic concept of venial and deadly sins.  Naturally, we should try to practice polite speech and avoid saying things that harm others or incite bad behavior. We should also refrain from bodily misconduct. Part of the latter consists of trying to earn and honest living. 

The Catholic Church lists seven especially deadly sins. My own version would be rage, materialistic greed, laziness, arrogance, lust, envy, and rapacity. Wrath, avarice or cupidity,  sloth, conceit,  libido, jealousy, and gluttony would work just as well. Note that these are not words or actions; rather they are mental states; such as emotions, motives, desires, thoughts, and feelings; the qualities that tend to motivate harmful speech and actions. Buddhism has a rather similar concept called mental / spiritual / psychological afflictions called  kleshas. These are usually reduced to three general kinds; those of anger, the greedy, and those of mental confusion. If we can somehow get rid of, transform, or otherwise fix these; then we go a long way toward reforming human behavior.

Thus, we come to the the last three steps of the Eightfold Path. Collectively, these three are sometimes called the Training or Aggregate of Concentration. The word concentration here is a translation of the Indic word samadhi. That consists of the prefix sam-, meaning with, together with, or same; the connector a meaning to or toward, and the verb dhi; meaning to hold. maintain, or stabilize.

Before one even gets to each of the lasst three steps, there is usually something called preliminary concentration or parikarma samadhi. The suffix pari- is a cognate of peri-. meaning about or around,.as in peripheral or perimeter. Karma means work. This is some work we might need to do in order to get ready the figurative heavier lifting of advanced concentration. At this stage, we are sort of 'circling around' concentration, looking  for a place to land. In Buddhism, this usually consists of purification rites, devotional practices, and prayers for favors or blessings. Some get stuck here. That can leads to undesirable results, such as conflicts between devotees of rival sects. Moreover, praying for favors can foster greed and lust.  

If and when one advances, the same rituals become less about devotion, and more about cultivation of one's mind and heart. At this point, we have already reached the sixth step of Right Exercise or samma vayama. . The exercise here is a mental one. It consists of overcoming mental afflictions and replacing them with wholesome mental states that serve as antidotes. This is also called the fourfold struggle or cattarro padhana 四正勤.. The struggle is to (1). block and  (2) let go of a specific affliction; while (3) arousing and (4) maintaining its equal and opposite wholesome state. When devotional practices are used; the object(s) of devotion comes to embody the wholesome state one wishes to cultivate. We might come seeking compassion for oneself, and leave with more tolerance for others.  Here are the antidotes for the Seven Deadly Sins 

• Rage, fury, wrath: This is one of the hatred/anger afflictions. It can be overcome passively by cultivating tolerance; or affirmatively by cultivating kindness and compassion. 
• Materialistic greed, avarice, cupidity: This is overcome passively by cultivating renunciation, or affirmatively, by cultivating generosity. 
• Laziness, sloth, boredom.  One note here. While the other 6 have a negative moral valence; laziness is neutral. It is overcome by cultivating enthusiasm,  devotional faith, or diligent effort; which are also morally neutral. 
• Arrogance, conceit, pride: This is countered by cultivating gratitude, humility, and penitence.. . 
• Lust: While there is some danger; the best antidote is a sublimation into wholesome affection or kindness. If that is not possible,  renunciation should be cultivated.     
• Envy, jealousy:  The cure for this is shared joy, rooted in empathy. The Buddhist word for the opposite of envy is mudita; which means to feel happy for the good fortune of others.

 Yes, there are two more steps beyond this. From what I gather, through Right Exercise we can develop the qualities needed to attain heaven, but not to attain complete Enlightenment. Still, I think that it is a good idea to develop a strong moral compass before moving on. Briefly, the seventh step, Right Mindfulness or samyak smriti, develops our powers of observation (passana) or moment-to-moment concentration (khanika samadhi). This is a useful skill in daily life and also leads to the ultimate goal of spiritual insight (vipassana). The eighth step is called contemplation / absorption (dhyana) which leads to fixed concentration (appana samadhi) and mental tranquility (samatha). This helps develop latent intelligence (prajna), but can also lead to absent mindedness  or "spaciness."  Unless one has a suitable retreat where one can safely 'enter' prolonged trance like absorption states, dhyana should be balanced with mindfulness. One other thing, in between preliminary and either moment-to-moment or fixed concentration, there is an unsettling intermediate state called neighborhood concentration (upachara samadhi).    .    

Is Buddhist Meditation Over Our Heads?

There is a tendency to think of Buddhist meditation as some kind of  lofty mental state well beyond the capacity of common worldlings like ourselves.    If so, it is really not of much use.   My thought, right now, is that it is what it is, and is laid out rather clearly in the sixth, seventh, and eighth steps of the noble eightfold path.   Anyone can do it.   All we have to do is follow the instructions, exert some effort,  be patient, and see for ourselves.

The sixth step of the path is right effort, also known as cultivation meditation or the fourfold struggle.   The struggle is simple enough to understand,  but not so easy to win.  The goal is to block and let go of unhealthy mental states, such as harmful emotions and cynical thinking; while cultivating and maintaining healthy emotions and thought processes.

The negative mental states we wish to purge can be reduced to three groupings:  those related to greed, lust,  or attachment; those related to hatred, anger, or enmity; and those related to ignorance, stupidity, or superstition.   More importantly, we want to awaken and keep up the opposite positive mental states; such as self restraint, kindness, and discernment.

The most common kind of cultivation meditations are kindness and/or compassion meditation.  This involves the development of four mental states figuratively called the divine palaces or abodes of g-d.   There are effective guided meditations to help us develop these, such as the three or four kinds of people meditation.   Another one involves radiating benevolent ‘vibes’ outwardly in the ten directions.   Devotional religious practice can also be viewed as a kind of cultivation meditation.

The seventh step of the eightfold path,  right mindfulness,  is about increasing our sensitivity and powers of observation.  This is variously known as mindfulness, object-less, or insight meditation.  Also, spiritual introspection, open presence, or spiritual purification.  Another name is moment-to-moment concentration.   The most basic method is called the four frames of mindfulness. A more advanced form of this involves observing the arising and falling away of  the five aggregates of clinging. Another way is contemplating the three characteristics of existence. Certain kinds of mandala visualization can also be used. 

Mindfulness meditation has many benefits.   The mind becomes supple land fluid;  able to move from object to object without attaching to anything.   As such, it develops a kind of ‘big picture’  heightened  and expansive spatial awareness.   This can make us more sensitive to and considerate of others.   It can also enhance the  various kinds of motor and visuospatial skills.  More importantly,  it gradually awakens our innate insight.   This process involves overcoming the four distortions and awakening the four innate virtues.

The eighth step,  right concentration or absorption, is about increasing our academic intelligence, by developing our powers of inwardly focused and fixed concentration.  This is sometimes called the calm abiding or  tranquility meditation, because it involves stilling and controlling mental processes.  It is also called object meditation,  since we focus our attention on a single object.   Another name is absorption, because sensory input is tuned out.  It is also known simply by the somewhat misleading  label  ‘concentration meditation’ or rather inappropriately as ‘trance meditation.’

Fixed concentration meditation involves overcoming five general kinds of mental hindrances and replacing them with the five factors of absorption.   This starts with preliminary concentration. As absorption is approached, we enter something called neighborhood or access concentration.   At this level, the mind is still focused on gross material or concrete form.   Then, at some point we enter into an absorbed state in which contact via the external sensory organs is suspended.

Absorption itself can be divided into 3 levels or stages.   The first is called fine material or form absorption.  At this level, we are imaging forms in our mind, like a dream we are controlling.    For example, we can picture an apple and even imagine its texture, aroma,  flavor,  or the crunchy sound produced when we cut or bite into an apple; even though no physical apple is  present.  The next level is even more abstract.   Here, our attention is focused on concepts or ideas rather than forms.   This is called immaterial or formless absorption.   Each of these has four sub-levels, so there are 8 absorptions. in all Finally, there is another, a  non-conceptual ninth absorption, called cessation.

We should keep in mind that all eight steps of the eight-fold path are parts of a whole praxis. Also Cultivation, mindfulness, and fixed concentration meditations all work together  as a unit.  They three make up the second of the threefold training,  that of meditative mental development.   Cultivation ties back to the first training;  that of ethics;  which includes the third, fourth, and fifth steps. Mindfulness and concentration lead to the third training of discernment; which includes steps one and two.

Right effort, developing healthy desires, emotions,  and thought processes is a prerequisite to the wholesome application of the skills acquired  and developed via mindfulness, or moment-to-moment  concentration, and fixed concentration.   However,  I sometimes  wonder  why the Buddha put fixed concentration last,  since the former, in my view, leads  directly to insight.   I suspect this is because he wanted his disciples to first ground themselves, with a solid presence of mind in the world,  before venturing into the fine material and immaterial realms.   Fixed concentration develops important intellectual skills, it makes us more intelligent.  However, by itself, it can lead to ‘spaciness’ and excessive aloofness from the demands of everyday life.

Anyway, this is my take right now,  but I am not attached to it, and I reserve the right to contradict myself later, if I only had a self.

Nightfall on the River

Kankakee River at Momence -- North River Road

Access Concentration; Creepy, Dizzy, Deja-vu Sensation?

I am not even sure what to call this. Is is not a sensation. It is not a feeling; neither in the sense of textile sense; nor in the sense of a complex emotion. It is something I occasionally experienced when I first started chanting; and that has returned recently. By recent, I mean during the last decade. In the past, it would happen maybe ten to fifteen minutes into chanting Daimoku; in front of the Nichiren Shoshu Mandala Gohonzon. I was told this was the 'garden hose' effect;' my bad karma was arising, so I could expiate it. Since expiate is not a common word, I did not know not what it meant back then. I thought it was maybe something like a spiritual fart. Anyway, the creepy, dizzy, deja-vu sensation has come back, since I have been learning to do absorption meditations.

As an aside, I personally have a medical condition that causes two of the three kinds of dizziness; vertigo and disequilibrium. The third kind is syncope or fainting. I have never really experienced spontaneous fainting; but know how to induce it and am familiar. The dizziness is not syncope. Its not vertigo either; which is a spinning sensation. That leaves disequilibrium; which does sort of fit. Disequilibrium is a loss of balance; of equilibrioreception. The floor might look lower or higher than it is. A room might seem to rock. Most people have something experienced this to some degree. Some common situations include:

• Boarding and exiting an escalator, especially the reverse ones, or a moving walkway.
• On a elevator, just as it starts and stops. For me, this is more pronounced going up, and especially just before it stops at a floor.
• While you are sitting in a parked vehicle, with attention focused on the interior, another and another car that has been parked, especially one in an adjacent slot, starts to move. and you catch it in your peripheral field of vision. The car in which your sitting 'feels' like it is moving, even though it remains stationary. I avoid this by keeping my attention on objects outside the vehicle.

The elevator disequilibrium kind of fits what I sometimes experience during attempts at concentration meditation, as well as highly focused chanting. The experience is usually preceded by an odd feeling of having been exactly here before, like I am doing the exact same something I have done before, except that would be impossible. Then there is a creepy, gloomy, horrid feeling a dread. Next comes the disequilibrium, followed by a peculiar buzzing sensation that races randomly through my body. Sometimes my stomach will churn a bit; like serious 'butterflies.' There might be an odd odor; like burning wires or rubber. Yes, I have obviously discussed this with my Doctors; since I thought it might be related to my vestibular disease. It probably is not. If I attempt to either focus or relax my way through vertigo, it gets worse. The only solution for that is to cease movement as much as possible, and reduce sensory input.

The creepy, dizzy, deja-vu sensation is different. I have been advised by one person to just to let it ago and sort of figuratively dive into the gathering gloom. He says the solution to every problem is just on the other side. I am not there yet. My solution has been to just observe it. A few times, I have to stop the meditation. Most of the time, if I just observe the gloom, it goes away and something good, something interesting follows. 'Back in the day,' it was followed by the 3-D glowing Mandala Gohonzon phenomena, something that a number of Nichiren Buddhists have reported experiencing. That, in turn, was followed by a bliss that faded into a calm state of poise.

I shall go more into the possible resolution in a future post. The resolution might be kind of like the queasy sinking feeling in my gut when an 'up' elevator stops at a floor, and settles into place, before the door slides open. Good things seem to be on the other side of the door; it is , perhaps, matter of not getting lost in the mental fog.

I posted about this experience at as group last summer. Someone sent me a private e-mail to a box that I often neglect to check. I think I read it a few months later. Just the other day, I was going through that box, and came across the letter. Right after that, I started having this again, when I 'sit.' I thought it might be a good segue back into a discussion of Access Concentration.

These disturbing experiences seem to occur during a transition from Preliminary to Access Concentration, I wonder if these are similar in any way to what Zen calls the Mara Realm 魔境 {makyo)? Or the 7th of the three obstacles and 4 devils 三障四魔 {sansho shima}; the hindrance of the devil king? Possibly the Fourth Veil / Hindrance; Restlessness and anxiety (uddhacca-kukkucca 掉悔 {chokai}?

Samatha and Vipassana

Please keep in mind that I am giving my own take on things. I encourage others to develop their own understanding. As I have suggested many times, different teachers and traditions use Buddhist terms in unique ways. There are also lots of different translations of terms.

One item that has come to my attention is the use of the terms samatha 止 {shi} and vipassana {kan 観}. The consensus is that Samatha means calm abiding; while vipassana is usually translated as insight. In the Suttas, both are used to mean complimentary mental states developed through meditation. Thus, either Right Absorption 正禅{shozen} or Right Mindfulness 正念 {shonen} could be used to develop both calm abiding and insight.

Gradually, calm abiding {samatha} and insight {vipassana} have come to be viewed as two different kinds of meditation. My perception is that the development of fixed {appana}, one pointed {ekagatta / ekagtrarta}, and absorption {jhana / dhyana} concentration {samadhi} came to be identified with calm abiding {samatha}. Meanwhile, it appears that the development of mindfulness {sati / smrti} or alert concentration came to be associated with insight {vipassana}. This tendency to turn words expressing both shared and distinct meanings into synonyms is rather pervasive in Buddhism.

Absorption and mindfulness are 2/3 of the second training, or cultivation; variously called spiritual development {citta bhavana}, higher mentality {adhicitta}, or the training of concentration {samadhi 定}. The third is exertion or effort {vayama / vyayama}. Collectively, these three could be associated Calm Abiding {samatha}; while vipassana could be associated with the third training of discernment {panna / prajna 慧}.

That stated, I am pretty much retaining this technical mistake for now. I do think that the fixed concentration is more conducive to calm abiding; while mindful concentration is more conducive to insight. However, I also think, eventually, samatha and vipassana will cease to be viewed as two different kinds of meditation. Instead, I suspect they will come to be correctly viewed as complimentary mental states that are achieved through all three methods of cultivation listed in the Eight-fold Path; Proper Exertion, Proper Mindfulness, and Proper Absorption.

Another thing; in the past, I held the view that view that the meditative absorptions, fixed concentration, or calm abiding {not to mention the four fold restraint} could be skipped; that only mindfulness leading to insight is needed. As of right now, I think that was a mistake. Buddhism offers a smorgasbord of useful practices. Buddhists should feel free to pick them up or put them down depending on one's needs. The more important thing is clarity of purpose.

As a faith or devotional practice; I do not venerate any Buddha other than Shakyamuni. The core of my practice is chanting Namu Myoho Renge Kyo; using Nichiren's Gohonzon as a meditative visualization. I also use the mantras of various mythical Bodhisattvas to cultivate specific merits when I see the need. In addition, I use some silent merit cultivations. Moreover, I practice a rudimentary form of the four frames of mindfulness, and am learning to sit in meditative absorption. For me, right now, these practices integrate the three aspects of the training of meditation; proper exertion, proper mindfulness, and proper absorption.

Buddhist Devotional Practice as Preliminary Samadhi

In a previous entry, I used boarding an elevator as an analogy for Buddhist Meditative Practices. I compared Preparation or Preliminary Concentration or Parikamma Samadhi to approaching the elevator and taking steps to get on board. I suppose Devotional Buddhism night be cynically compared to setting up an altar and worshiping the door, kind of like a cargo cult. However, it is deeper than that. The altar can be said to mark the location of the portal. Of course, the portal does not exist at a fixed location. It can be opened just about anywhere and nowhere; though preferably not in the middle of a busy highway.

I was expecting to write a fairly simple, clean, concise piece on Buddhist Devotional Practices as Preparation Concentration. I should have known better. While researching the basic concepts, I quickly became bogged down. There are any number of Chinese words that are pretty much used interchangeably to mean devotion, worship, adoration, reverence, awe, respect, and so on. These were used to translate, or else can be back translated to, a handful or so of Sanskrit terms. It took about two weeks before I concluded that I was not going to be able to sort them out.

The most general term for Devotional Buddhism is probably 信愛 {xinai / shinai}. 信 is a translation of shaddha / shraddha; which means faith or trust. 愛 comes to Buddhism from Confucianism; in which it refers to benevolence. In Buddhism, it means a passionate affection, a devotion. 信愛 probably back-translates to Sanskrit as Bhakti; a word more associated with modern Hinduism. Related words include Vashya; which means to subjugate oneself, and Pranipatita; which means to surrender. Also, Anjali; to revere, and Namaste; to bow before. Then there are couple of words; Vandana and Puja / pujana, that refer to ritual acts of worship.

One of the Chinese words is 孝 {xiao / ko}; which means filial piety. I know Nichiren obsessed over this a lot. It appears to come from Confucianism; but also relates to Brahmanism in terms of the Svadharma or Social Duties. Apparently, the concept of filial piety appears in Buddhism in the context of the Vinaya; the rules of ethics. There are also several generic Chinese words that are used in Buddhism to mean to revere, worship, or adore; such as 拜 {bai / hai}, 禮拜 {libai / reihai}, 禮敬 {lijing / reikyo}, and 崇拜 {chongbai / suhai}. The last one includes the concept of nurturing. Related words include sacrificial offering (of fruit, flowers, incense, ghee lamps, and so on.) 加供 {jiagong / kagu}, consecrate 奉獻 {fengxian / buken}, show deference; reverent respect 恭敬 {gongjing / kugyo}, offering with deference 恭敬供養 {gongjing gondyang / kugyo kuyo}, loving veneration 愛敬 {aijing / aigyo}, sacrifice to or deify, fete 祀 {si / ji}, and invoke [?] 對觸禮 {duichuli / taisokurei}. Vandana is transliterated as 盤荼昧 {pantumei / bandamai} and translated as 敬禮 {jingli, kyorai}; which means salutation. Puja is translated as 供具 {gong ju / ku gu} , 利養 {liyang / riyo}, 供 {gong / ku}, 供物 {gongwu / kumotsu}, and 供養 {gongyang / kuyo}. Pujana is rendered as 供養事 { gongyangshì / kuyoji}. The nuance there is making offerings. Ghrta-pradipa 酥燈 {sudeng / soto} is the offering of a ghee (clarified butter) lamp.

The word worship brings to mind praying to some kind of other power or higher being; with the hope of being granted favors. Words for this kind of worship include 祈 {qi / ki}, 祈祷 {qi-dao / kito}, 祈念 {qunian / kinen}, 祈禱 {kidao / kirei}, 祈請 {qiqing / kisho}, and 祈願 {qiyuan / kigan}; all of which translate as prayer. Western Buddhists go through all kinds of contortions to convince themselves that prayer in Buddhism is really making vows or cultivating merit. However, all of those 祈 words mean prayer in the sense of beseech, supplicate, implore, wish, beg, solicit, or petition. While not the original intent, praying for divine favors is part of nearly every strain of modern Buddhism.

Worship can also mean the cultivation of reverence toward, gratitude for, and trust in the Buddha and the Dharma. Trusting Faith; Shaddha / Shraddha 信 {xin/ shin} has been an integral part of Buddhism from from the beginning. Trust serves the function of overcoming uncertainty; the natural hesitancy or reluctance driven by cynicism, mistrust, fear, and suspicious doubts. In the initial stages, we require some degree of trust to get past our fears of boarding the elevator. So we suspend disbelief or skepticism; and give it an honest shot. We need to remove the arrow. Nichiren called this 以信代慧 {ishin daie} or substituting faith for discerning wisdom. Once we develop the courage to board the elevator; and move into Access Concentration or Upachara Samadhi, then we can can begin to develop Discerning Wisdom or Prajna 慧 {hui / e}.

Four Cultivations of Concentration

This concept comes from the Discourses {Pali Suttas} themselves; not the commentaries. I have only seen this in a few translations; with little or no explanation. As such, I do not know the Pali originals for all of the key terms used; I can only make partially educated guesses. Translations include 'Four developments of Samadhi' and 'Four Developments of Concentration.' I am guessing that 'developments' is rendering of a form of the action noun bhavana. If so, I much prefer 'cultivations' as a translation; as it implies deliberate, nurturing actions and generally positive results. I think development is too broad in nuance; it can even indicate the arising of a random and unpleasant event. We can develop cancer; while good health is cultivated.

The first cultivation described by the Buddha leads to "a blissful abiding in the here and now." The Buddhist term for this is Diṭṭha-dhamma-sukha-vihara / drishta-dharma-sukha-viharata 現法樂住 {xianfa lezhu / genpo rakuji}. The method of cultivation for this is the Fine Material or Form Absorption; Rupajhana / rupa-dhyana; the first 4 levels of Calm Abiding Meditation; Samatha / Shamatha 止, also known as Proper Concentration-Absorption; Samma / samyak samadhi-jhana / dhyana 正定.

The second leads to the attainment of knowledge & vision; Yathabhuta-nana-dassana / yathabhuta-jnana-darshana 如實知見 {rushi zhijian / jojitsu chiken}. The Buddha then goes on to describe a meditative practice in which concentrates on the 'perception of light;' and seems to indicate that an adept at this demonstrates a radiance that transcends night and day. I am guessing, from the context, he was talking about the higher, deeper, or more abstract levels of the Calm Abiding Meditations, the Immaterial or Formless Absorptions; Arupa-jhana / dhyana, also known as the Samappatis 三摩拔提 {sanmobati / sanmabadai} or 受 {shou / ju}.

The third leads to Mindfulness with complete discerning awareness; Sati-sampajanna / smṛti-saṃprajanya. The method that leads to this is the Four Frameworks of Mindfulness; Cattaro satipaṭṭhana /catur smrti-upasthana 四念 shi nanchu, 四念處 {shi nanchu / Shi nansho}, or 四念住 {sinanzhu / shi-nenju}.

The fourth leads to a Destruction of Inflows & Outflows; Asava-khaya / Ashrava-kshaya ot asrava-kshya 漏盡. As for method, the Buddha appears to have described a form of Insight Meditation; Vipassana / vipashyana 毘缽舍那 {pi-bo-she-na / bi-pa-sha-na}, or 觀 {guan / kan}: in which one observes the rising and falling of each of the Five [Clinging] Aggregates/ Pancha khanda / Skandha 五陰 {wu yin /go on}.

The first two cultivations seem to fall into the category of what I am calling Absorption Concentration; a highly focused, one pointed, or concentrated meditation in which one looks and becomes engrossed in observing a single tree, rather than the forest. This includes meditations with and without form. The last two cultivations correspond to what I am calling Mindful Concentration. This is a more spacious and supple awareness that is alert, but not distracted; so one is able to see both the forest and each individual tree.

To Review; The Four Cultivations of Samadhi:

Method of Cultivation: The Four Fine Material Absorptions; cattaro rupa-jhana / catur rupa-dhyana; 四種禪 {sì chandìng / shi zenjo} or 四種靜慮 {}. Attainment: Blissful Abiding in the Here and Now; dittha-dhamma-sukha-vihara / drishta-dharma-sukha-viharata 現法樂住 {xianfa lezhu / genpo rakuji}.

Method of Cultivation: A meditative practice in which one concentrates on the 'perception of light;' the Sutta seems to indicate that an adept at this demonstrates a radiance that transcends night and day [光背 (?)]. Attainment: Knowledge & Vision of Reality As-it-is; Yathabhuta-nana-dassana / yathabhuta-jnana-darshana 如實知見 {rushi zhijian / jojitsu chiken}.

Method of Cultivation: The Four Frameworks of Mindfulness; cattaro satipaṭṭhana / catur smrti-upasthana 四念処 {si nanchu / shi-nenjo}, {si nanchu / shi nensho}, or 四念住 {si nanzhu / shi-nenju}. Attainment: Mindfulness with Complete Discerning Alertness; Sati-sampajanna / smrti-samprajanya 正念慧 {zheng nianhul / sho nen'e}.

Method of Cultivation: Observation of the rising and falling of each of one's Five [Clinging] Aggregates; pancha khanda / skandha 五陰 {wu yin /go on}. [(?) Vipassana / vipashyana 毘缽舍那 {pi-bo-she-na / bi-pa-sha-na}, or 觀 {guan / kan} (?)]. Attainment: Destruction of Inflows & Outflows; Asava-khaya / Ashrava-kshaya 漏盡.

As always, the views expressed here are only my own takes; to which I consciously cultivate non-attachment. I am especially tentative and open to correction in this entry. I suspect that this one shall be updated more than once.

Meditation: The First Step; Proper Exertion

As we have already discussed, the Buddha's Eightfold Path is an expansion of Three Trainings; Tisso Sikkha / Shiksha-traya 三学 {san-zue / san-gaku}. One of these is the Training of Meditation; Adhicittta 定學 {ding-zue / jogaku}. The training of meditation is further expanded into three; Proper Exertion, Proper Concentration, and Proper Mindfulness. My take is that Proper Exertion; Samma Vayama / Samyag Vyayama 正精進 {zheng jingjin / sho shojin} is the first step. The Suttas list four of these efforts; they are evidently called cattari sammappadhana:

1. Samvara; Restraint, Blocking, Avoidance: This is the effort to recognize unwholesome mental states -- akushala 不善 {bushan / fuzen}, 惡 {e / aku}, 惡性 {e-xing / akusho}, or 惡業 {e-ye / akugo} -- and prevent them them from arising. The negative, unhealthy, unwholesome mental states are known variously as poisons, fires, hindrances, veils, afflictions, fetters, obsessions, or inflow-outflows; depending on the context.
2. Pahana; Abandonment, Release: This is effort to then abandon or let go of negative mental that have already arisen.
3. Bhavana; Cultivation, Development: This is the effort to arouse positive mental states. There are various lists of these, such as the Four Intangibles or Brahmavihara, the Six Paramitas, the Ten Paramis, the Seven Factors of Awakening, and so on.
4. Anurakkhaṇa, Preservation, Maintenance: The effort to maintain or preserve positive mental states that have already arisen.
   

The Indic terms for exertion, vayama / vyayama, mean something like exercise or gymnastics. The Chinese translation means "to forge ahead vigorously / to dedicate oneself to progress."

One more thing. I think right exertion as a Buddhist Practice is much like physical exertion. It is probably better to devote some time to practice each and every day, than to do a whole lot sporadically. Moreover, we should push ourselves to our limits, and just beyond, but not over do it.

Dangers of Access Samadhi

For normal, healthy people, the only danger is that one might not get everything out of it one can; we can get sidetracked, or waste time.

In general, most schools of Buddhism recognize these levels of concentration. These are preparation or momentary, neighborhood or access, and fixed or full concentration. This is from commentaries, not the Discourses. However, the concept can likely be inferred from the Discourses.

Simply put, most people have fleeting moments of concentration. To do anything sustained, one must get past the Five Blocks or Hindrances. The 5 are sensuality, enmity, apathy, angst, and suspicion. Once we can suspend those for 20 minutes or so, we can reach access samadhi. The danger lies 'there,' in access concentration. Some people have visionary experiences at this level. For some, these can be strange or frightening. Others might get infatuated, or attach too much significance to these 'charisms.'

An article I found on line, "Meditation - The Interesting Quirks of Access Samadhi" is useful.

The important thing, in samatha meditation, is to get beyond access concentration into the meditative absorptions, the rupa jhanas. That is the next level.

Picture an elevator. You have noticed that the elevator exists; and the door opens, but you do not get on board. You start thinking about entering. That is like fleeting or momentary concentration. You finally get past your trepidations and get on board. You ride up and the door opens; but you do not get off. You might be frightened about or marveling at the thrill of the ride. That is like access concentration.

The first floor is the first absorption. This is the same as the first meditative heaven, or the first Brahma Heaven. It has five qualities:

1. Directed or applied attention and investigation.
2. Arousal of interest and sustained attention.
3. The mood of fleeting mental joyousness, delight, or rapture.
4. A more sustained feeling of bliss, or contentment,
5. One-pointed-ness of concentration.

The arising of these 5 is like getting off the elevator. As the ascending elevator stops, and the door to the first jhana opens, there can be sinking feeling. That can be another danger point.

The Five Veils; Hindrances to Meditation

At one of the on line Sanghas, we are having a very nice, illuminating discussion about the Tiantai Meditation Manual, Maka Shikan. We looked a passage from Cleary's, "Stopping and Seeing." I think the citation he made was from "The Essentials for Practicing Calming-and-Insight & Dhyana Meditation," a shorter Meditation Manual,by the same author as Maka Shikan. It was about dealing with anger. Right away I wondered about the context. As I suspected, the term being discussed was a Chinese translation of vyapada; and it was in the context of the Five Hindrances.

This is a concept I learned from Theravada Buddhism. The Five Hindrances are mental states which seem to invariably arise when one attempts any sort of Buddhist Meditation. The effect of the Five Hindrances is to block what is known as Access Concentration. Upacara Samadhi or access concentration is a necessary prerequisite for both the Calming-Concentration and Mindfulness Meditations taught in Buddhism.

At first, we are only concerned with these as hindrances or veils that prevent access concentration. In the long run, we are interested in them as the three poisons, the first obstacle, the second devil, or kleshas / mental afflictions that arise from the four woeful realms.We want to un-knot these unwholesome desires; and then cultivate wholesome and liberating desires. Suspending thinking about them is enough to to do concentration meditation, which is rewarding in itself. With mindfulness and insight meditation we want to do more than just suspend them.

I was with Soka Gakkai for more than 24 years, and have remained in touch for another 12. During that time, I was never once aware of the topic of the Five Hindrances even being mentioned. I had not even noticed it in my Mahayana studies. Now, I found out the concept was there all along; albeit under a different name; the Five Veils, Obscurations, or Covers. Evidently, Chih-I taught it as one the essentials for beginnings to learn. He also discussed methods for lifting these veils in his most advanced meditation manuals.

五蓋 [盖] {gogai}: The Five Obstructions or Veils

1. 貪欲 {tonyoku}: The Chinese literally means something like coveting. This tends to get conflated with lobha {avarice}; but, in this context, refers specifically to lust, though not just sexual lust. It refers to sensuality in general. 貪欲 means greedy or covetous desire.

Soothill translates this as "Desire for and love of (the things of this life)."

ddb has: "The longing of desire (Skt. kāma-cchanda; Tib. 'dod pa'i 'dun pa); attachment to desires; (Skt. kāma-rāga; Tib. 'dod pa la 'dod chags); attachment, desire; (Skt. rāga; Tib. 'dod chags). Covetousness, greed; to greedily seek after that which one desires. The mental state of dissatisfaction even after gaining that which one desires. Desire of immeasurable depth. Greed for fame and self-benefit—all of which can be simply called the most basic cause of suffering. One of the three poisons 三毒. [cmuller; source(s): s.hodge]"

I think this covers all the permutations of the first unwholesome root, poison, ot fire -- llike obha {avarice or materialistic greed, desire for acquisition}, kama {lust, desire for pleasure and comfort}, raga {passion, emotional greed, or possessive attachment}.

"[previously we] discussed the outward arising of desire with respect to the five sense objects. Now we are concerned with the inward arising of desire in the intellectual mind faculty. This refers to instances where the practitioner is seated upright, cultivating dhyana meditation, and his mind generates continuously, one after another, desire-based ideations which cover over the wholesome mind, preventing it from developing." -- from The Essentials of Buddhist Meditation

2. 瞋恚 {shinni} or 瞋怒 {shindo}: Literally, this means to be offended, or angry. The same words are used to translate several Buddhist terms; such as dvesa (hatred{} pratigha {anger. displeasure}, upanaha (malice), krodha {wrath, rage, fury} and kupito (rebelliousness). In this instance, the original is vyapada [enmity}.

"when the practitioner is sitting in dhyana meditation, he might think to himself, "This fellow is now tormenting me. What's more, he torments my relatives and praises my adversaries. Continuing, he might think, "It's been like this in the pasts as well, and it will continue to be so in the future. This amounts to nine-fold torment. Consequently, he might become full of ill will and, based upon that ill will, he might begin to cherish animosity. On account of generating animosity, he might then think to torment the other individual. In this fashion, ill will serves to cover over the mind..." -- from The Essentials of Buddhist Meditation

3. 沈 {jin / chin}: Depression, dullness.

4. 掉悔 {chokai}: Agitation or shaken and regret or grief.

5.: 疑 {gi} Suspicion, mistrust, doubt.

Here are the Originals:

Panca Nivaraṇani

1. Kamachanda: Kama translates as lust; chanda means desire. Literally lust-desire; refers to sense desires in general. If we are chanting only to gratify or satiate sensory desires; then we are never going to get past this first hindrance. Moreover, pursuit of creature comforts might result is some joy and bliss; but always leads back to dukkha; to stress, suffering, dissatisfaction, and angst.Note that chanda or desire is neutral. Some desires are afflictions; while others are wholesome / skillful and create merit and / or lead to emancipation / liberation.

Sensual desire is the first item on the many Buddhist lists of obstacles to awakening and spiritual freedom. It is the first of the Five Hindrances. The Pali word for sensual desire is kama-chanda. Chanda simply means desire. Kama is a strong word referring to sense pleasure, sensual passion, and sexual lust. Together they refer to compulsive preoccupation with sensual pleasure and comfort. -- insightmeditationcenter.

Kama-chanda: sensual desires, taking pleasure in sensual objects (sights, sounds, smells, tastes, tactile sensations, ideas) and sensual moods ... -- www.buddhamind.info

Kama-chanda (sensual desire) or sexual lust: indulging in sensual moods, taking pleasure in sensual desires that arise within and lead one to take pleasure in sensual objects — a sign that the heart isn't centered in the proper way. This then leads to patigha: The mind is "struck," sometimes to its satisfaction, sometimes not, ... -- accesstoinsight


2. Vyapada/Byapada: The best translation is probably enmity. There are five or so Indic terms, with specific nuances of meaning, that are generally collapsed into a single Chinese word meaning anger. This one, vyapada, comes from a root meaning resistance. It means ill will, antipathy, enmity, or unfriendliness. Sometimes we hear about Buddhist sects actually cultivating Enmity toward rivals. While that seems obviously wrong, resistance to learning difficult Dharma is also a form of vyapada. In the past, I would sometimes dismiss study as a bunch of useless theory or dogma. My attitude, at those times, was really nothing but sour grapes.

3. Thina-middha: This is, obviously, a compound word. Thina means sloth, laziness, or indolence. Middhi means drowsiness, torpor, listlessness, or mental fog. I know the frame of mind of thina-middhi well, quite well. Boredom, melancholy, sullenness, indifference, or apathy might be decent translations of thina-middhi.

4. Uddhacca-kukkucca: This is another compound word. Uddhacca means to be restless, inattentive, wavering, fidgety, agitated, or distracted. Kukkucca translates as anxiety, worry, or remorse ~~ going cuckoo. It is a good and healthy thing to feel shame and guilt. Lack of shame and guilt are deemed impediments to progress in Buddhist practice. However, dwelling on, or obsessing over, remorse; or guilt tripping, can cause one to descend into sullen, morose, or hopeless moods.

5. Vicikiccha: This is generally translated as suspicious or skeptical doubt. I like cynicism as a translation. Vicikiccha means to feel uncertain, unsafe, lacking in confidence and trust. A certain amount of skepticism is healthy though. The question is how to resolve legitimate doubt?

~~~

I prefer the originals; some of the concepts might be lost in translation. On the other hand, I kind of like the image of the veils. These are not just five mental states that hinder citta bhavana or spiritual cultivation; they are also veils that obscure something. So, food for thought; how does one lift these veils and enter access concentration? Also, what is on the other side?

Link to: Stopping and Seeing: A Comprehensive Course in Buddhist Meditation

Full Seven Beat Daimoku

Daimoku can be chanting with Seven beats; Na Mu Myo Ho Ren Ge Kyo.

Namu Myoho Renge Kyo Six Beats, Slow

Namu Myoho Renge Kyo with 6 beats, 南無 (Namu) gets one beat. Namu is a phonetic rendering of the Sanskrit नम {namah},written with kanji, pronounced using the 音 (On) reading.

Pali नम {Namah} should be नमः

Sanskrit मस् {Namas} should be नमस्

I will more than happy to help you with your blog.
Please let me know if I can help you in any way.

Webmaster-Translations:
http://freetranslationblog.blogspot.com

Visualizing Manjushri on Nichiren's Gohonzon

There are a number of ways to behold Manjusri, whio is Buddhism's Great Patron Bodhisattva of Discerning Wisdom, while chanting his mantra: Om Ah Ra Pa Tsa Na Dhih. One of these is to visualize his presence at the Ceremony in Open Space, as depicted in calligraphy on Nichiren Shonin's Gohonzon. Monju {文殊} and Samantabhadra 普賢 {Puxian / Fugen} are among four Trace Gate 迹門 {shakumon} Bodhisattvas from the Lotus Sutra; who were chosen by Nichiren Shonin to be represnted on his Great Mandala Gohonzon. The other two are Bhaishajyaraja 薬王 {yakuo}; who represents healing, and Maitreya 弥勒 {miroku}; the Coming Samyaksambuddha who represents kindness {Metta / Maitri}. Monju symbolizes Discerning Wisdom, a discipline of of the Conceptual Mind or the Samjna Skandha; while Fugen symbolizes Benevolent Action, a which can be taken as a discipline of Body and Form or the Rupa Skandha.

Together with Samantabhadra {Fugen}, Monju is said to have attended the Historical Buddha Shakyamuni. They are often paired opposite each other on mandalas or in statuary configurations, flanking Shakyamuni. On most of Nichiren's very formal Ten Worlds Great Mandala Gohonzons; Monju and Fugen are on opposite sides of the central Daimoku, they occupy the inner most positions in the second row from the top. Namu Monju Shiri Bosatsu [南無文殊師利菩薩] is positioned directly below Namu Taho Nyorai [南無多宝如来] on the left of the mandala, which is your right.

That will work for copies the Shutei Honzon, the Denpo Honzon, and the Kito Honzon; as well as the Nittatsu & Nikken Transciptions issued by Taisekiji. Note that the Trace Gate Bodhisattvas are omitted in the SGI Nichikan Gohonzon; you will not find them there. The Mannen Kugo Daihonzon of 1274 is configured quite a bit differently, but you will find Monju in about the same position, except that Fugen is on the same {left, right facing} side, to Monju's left {your right}. On the Ichinen Sanzen Honzon; iirc, Nan {南} Mu {無} Monju {文殊} Fugen {普賢} Bosastsu {菩薩} is the third entry on your left, facing, reading right to left.

The Manjushri mantra is said to enhance explaining, debating, writing, critical thinking, memory, and so on. According to Wildmind: "Manjushri is associated with ordinary intelligence and mental accuity as well as transcendent Wisdom, and his mantra Om A Ra Pa Ca Na Dhih is said to confer intelligence. Shantideva, the author of the great Bodhicaryavatara ("Guide to the Bodhisattva’s Way of Life") is said to have gained his wisdom by communing with Manjushri by night, while appearing by day as a slovenly and lazy scholar-monk."

I also see Manjushiri as the Trace Gate parallel of the Source Gate Mahasattva Bodhisattva Anantacaritra 無辺行 {muhengyo}; who represents the innate virtue {guna} of Immediacy / Constancy or nicca / Nitya 常住 {joju}. So Monju would be like a sketch, conception, perception, and gradual achievement of Emptiness / Timelessness; while Muhengyo is its omnipresent reality. Note that the one of the primary Buddhist words for Eternity or Infinity; Nicca / Nitya 常住 {joju} means both constancy and immediacy. When we think of eternity; we tend to imagine some time in the remote past or distant future. Infinite space conjures up images of far away galaxies. However, Nitya is right here, right now, always.

Manjusri Mantra; Visualizing Bodhisattva Manjusri

The beauty of Charles Atkins' Mantra Powered Visualization {MPV} [see the book 'Modern Buddhist Healing, A Spiritual Strategy for Transforming Pain, Dis-Ease, and Death,' by Charles Atkins] concept is that it concisely encapsulates the principle of chanting meditation. The practice brings together the body or kaya 身 {shin}, the speech or mukha 口 {ku}, and the brain or manas 意 {I}. The body assumes a meditative posture or ashana 坐 {za} and gesture or mudra 契印 {ge'in} 印契 {ingei}. The voice intones the mantra 呪 {ju} or 眞言 {shingon}; the vibrations of which pulse through the body. The mind is focused on the meditative visualization; known as the mandala 曼拏羅 {mandara} or ishtadevata 本尊 {honzon}.


Manjushri 文殊師利 {wenshushili, monjushiri} is the Mahasattva Bodhisattva of Wisdom. The purpose of chanting Om AH Pa Tsa Na Dhih, the Manjusri Mantra, is to overcome our own confusion or ignorance by cultivating discernment. I use several ways to visualize and "channel" Bodhisattva Manjusri; while chanting Om Ah Ra Pa Tsa Na Dhih. A simple way is to use an image of Manjushri; who is frequently depicted with his right hand holding a double edged flaming sword. His his left hand is holding a lotus flower, upon which rests the Prajnaparamita (Perfection of Discerning Wisdom) Sutra. He is often shown riding a lion.

The lion symbolizes the various defilements or Kleshas {bonno} that obscure our innate Bodhi or Awakened Wisdom. Riding the Lion represents taming of the of the Kleshas. The sword cuts through ignorance and yields the light of discernment. The double edge means that prajna refers to both ordinary intelligence and the discernment to perceive Emptiness and Immediate Constancy. The Lotus and the Perfection of Discernment Book represent Enlightened Wisdom emerging from darkness of confusion. Also, his countenance is generally youthful, indicating the timeless and ageless nature of wisdom; or that eternity exists right here, right now, always. His yellow complexion, the color of gold, means something too.

See also: The Concept of Channeling Monjushiri Bosatsu and The Power of Threes: Three Words for Wisdom

Focus the Senses; the Mind Follows

I think it is possible to achieve access concentration, the first level of samadhi, by practicing mantra chanting and mandala observation for 20 minutes.

1. Focus the eyes in a steady, effortless gaze on the mandala.
2. Focus the ears on the sound of chanting the mantra.
3. Focus the nose on the scent of incense.
4. Focus the mouth on chanting.
5. Focus one's touch on the hands with palms together in the gassho mudra; I prefer using a rosary.
6. The mind should follow.

It is necessary to get past the five hindrances of sense desire, enmity, boredom, angst, and cynicism. You might begin to notice many distractions going on; you can think one thing, while the mouth is chanting the mantra, the nose is smelling the meal on the stove, the ears are hearing a police siren, and the hands are restless or fidgeting. Tips:

• Breathe in, smell the incense {aloeswood and/or sandalwood are good}.
• Adjust the prayer beads just a bit.
• Slowly push the palms together, then release them slowly so they form a cup, then repeat.
• Calmly observe the distraction, let it go, focus the eyes ... focus the ears ...

Within 20 minutes, the mind should be calm. You should feel prana / ki/ chi in your hands. The hands may try to pull apart, push the palms together, or let them cup them slightly, with fingers together. The mind-sense or mano-vijnana especially follows the touch-sense.

If the mind wanders, calmly observe the distraction, let it go, focus the eyes ... focus the ears ...

Daimoku 題目

There are two main kinds of chanting in Nichiren Buddhism. These are kito prayer 祈祷 and kanjin 観心 chanting meditation. Both of these are found in the writings of Nichiren Daishonin. Moreover, prayer and meditation are aspects of most forms of Buddhism. Kito Prayer is something we can do either for ourselves or for others; and others can do for us. It can take many forms. In Soka Gakkai, members often get together to pray for someone who is sick, or for the success of an activity. In some schools of Nichiren Buddhism, specially trained minsters conduct something called kito blessings. The more general Kito Prayer Daimoku done by members should not be confused with that specific kind of highly focused Kito Blessing Prayer.

Prayer chanting is something that helps us cultivate the mind of faith, known as shinjin in Japan. In the beginning, our faith might be limited to some expectation that our prayers will be answered. Once we receive answers, our conviction grows, and we develop the mind of faith. This might be similar to positive thinking. Nichiren Buddhism teaches esho funi, or oneness of life and environment. We can influence the environment, or let the environment limit us. Once we develop the mind of faith, our cheerful, confident outlook is reflected in our surroundings.

However, that is still only the relative beginning. There is also kanjin chanting meditation. This is something we can only do for ourselves. In Buddhism, there is no single word for meditation. The Buddha taught Right Effort, Right Concentration, and Right Mindfulness. There are also many methods, such as silent breath meditation, mandala contemplation, mantra chanting, and more. There are also sitting, walking, reclining meditations, and so on. The Theravadin sage Buddhaghosa taught 40 Objects of Concentration. There are several stages and sub-stages of meditation such as calming the mind, concentration, absorption, attainment, cessation, 4 main frameworks of mindfulness; {body, sensation or feelings, mental state, and mental qualities}; and the arising of wisdom-insight.

Mantra Chanting has an advantage, because it does not require a lot of training. Moreover, Kanjin Daimoku Chanting Meditation is said to be equal to the most advanced stage of insight. It also contains the merits of the others, so we do not have to go through all of those steps or stages. Kanjin Meditation can be done by simply chanting and focusing the mind, senses, and body on the sound and rhythm of the Daimoku. We can also use the Mandala Gohonzon as a visual object of concentration. Nichiren Shoshu calls this Shodai 唱題, or daimoku chanting meditation; with the purpose of achieving Kyochi Myogo 境智冥合, a sort of fusion with the Mandala Gohonzon. This is related to kanjin 観心. These practices, over time, enable one to reflect objectively on one's intentions, speech, and deeds. They also help us cultivate discerning wisdom and all embracing compassion. The ultimate objective is to manifest our inherent Buddha Nature; which is wholesome, blissful, constant, and our authentic selfless self.

Gongyo 勤行

Most people likely associate the word Gongyo with Nichiren Buddhism, especially Soka Gakkai and Nichiren Shoshu. However, according to wiki, Gongyo 勤行 is a Japanese word that means "assiduous practice" and refers to a formalized service performed by followers of nearly every Chinese, Korean, and Japanese Buddhist denomination. It is often done once or more times a day and consists of the recitation of a sutra passage or passages, a mantra or mantras, or a combination of both. Gongyo can be done at a temple or at home, almost always in front of an object or objects of veneration and accompanied by offerings of light, incense, and food. Gongyo is also sometimes called o-tsutome (お勤め) or shōjin (精進). All three terms are common Japanese words and none is specific to any particular sect or school.

At any rate, Gongyo on Line is about chanting meditation in general. I have done a complete reformat, with more changes coming. There is a google search engine that is limited to selected sites, a Topical Video Feed, two video bars with chanting selections {I will be adding more}, and a Custom Music Playlist updated daily.

Great Compassion Mantra 33 Transformations of 觀音 Kuan Yin

This is the Long Version; a Mandarin Reading.

The Buddha preached the Kanzeon Chapter 観世音菩蓮普門品 {kanzeon-bosatsu-fumon-hon} in response to a question posed by Akshayamati 無盡意 [mujini} or Bodhisattva Inexhaustible Intention. At the end of the Chapter, Kuan Yin declines an offering of a necklace. After being asked to accept it, out of compassion, she does so. She then gives half of the necklace to Shakyamuni and half to Many Jewels. This symbolic imagery must be telling us something. Does it mean one should not offer prayers to Kuan Yin? That offerings to Kuan Yin are accepted; but only if one does so to cultivate a heart of compassion? That even if accepted, they are really being offered to the Eternal Shakyamuni Buddha; so why not simply go directly to the Buddha?

Prior to that, the Kuan Yin Chapter of the Lotus Sutra had given us many examples of people who find themselves in dire straits; they are attacked on the road by bandits, shackled in chains, about to be executed, victimized by spells, and so on. In each case, if the person calls on Kwan Yin, they are saved. The bandits freeze in their tracks and become kind hearted. The chains are loosed. The executioner's sword shatters into seven pieces. The curses are returned to the sender. My take is that is these examples dramatize or illustrate the incredible redeeming, conciliatory, and healing power of Maha Karuna 大悲 {daihi; dabei} or Great Compassion. I suspect that the idea is, when we confront enmity, malevolence, or cruelty; whether in ourselves or others, is to channel Kwan Yin, the merit of Great Compassion, within our heart 心.

An entire chapter of the Lotus Sutra is devoted to Avalokitasvara.

Sanskrit Version, translated by Kern:
Chapter 24 The All-sided One Containing Description of The Transformations of Avalokitesvara

As Translated into Chinese by Kumarajiva:
Chapter 25 -- The Universal Door Of Avalokitesvara Bodhisattva; Translated into English by the Buddhist Text Translation Society

with the curious Commentary of Tripitaka Master Hsuan Hua:

Chapter Twenty-five, Part A: "The Universal Door of Gwan Shr Yin Bodhisattva"

Chapter Twenty-five, Part B: "The Universal Door of Gwan Shr Yin Bodhisattva"

(S)he is considered the Mahasattva Maha Bodhisattva of Karuna {Compassion},. His / her full name in Kanji is 観世音菩薩 {kuan shih yin pusa in Mandarin or Kanzeon Bosatsu in Shindoku}, or 観音 {kwan Yin or Kannon} for short. In English, that is something like "Observing the cries of the World Bodhisattva."

観 {kan} Observe
世 {ze} world
音 {on} cries

"and the reason why Kanzeon 観世音菩薩 was latter written as Kanon 観音菩薩, skipping the word 世, because it had collision with one of Tang emperor name (李世民)". -- Ansanna

His / her Sanskrit name is अवलोकितेश्वर {Avalokitesvara}. It is interesting that neither "world" nor "sound" is found in this name. The three Sanskrit words evidently are:

Ava: Descend, come down, downward.

Lokita: Beheld; past participle of lok.

Isvara: Lord, ruler, sovereign

Loka {world} is possibly not there simply because it would sound redundant as "Lokalokita." Loka might be inferred, and it is found in an alternate name; Lokesvara {Loka-Isvara}, meaning "Ruler of the World."

Loka: World
Isvara: Ruler

Also absent is "svara" {noise, sound}. This might be inferred from a double entendre of esvara/isvara. However, some scholars now apparently believe that his/her original name was Avalokitasvara, with svara {sound, noise}, rather than isvara {ruler, lord, master}. It is thought that svara was changed to isvara sometime after the 7th Century CE. 観世音 could be a fairly literal translation of an older name?

Ava: Descend
Lokita: Looked, beheld
Svara: Noise, sounds, wailing?

So he looked down -- Avalokita --; and [heard] noise -- svara. The hear is inferred from svara. That makes more sense than looking at sound, one hears sound. Or it could be that he heard noise, and then looked down. Or heard noise, looked to what it was, and descended out of compassion. One of the stories was that (s)he was about to enter Nirvana, but chose to remain in the world out compassion for those who are suffering.

Sounds from Hell -- Art Bell Show

In the Heart Sutra 般若心経 {hannya shingyo} Avalokitesvara is translated as 観自在 菩薩. I am not sure what to make of 観自在 {kuanjizai}. It looks like English could be "observe all of the world at will." 在 looks to indicate the four corners, the vast reaches, the outskirts? This is probably a more literal translation of Avalokitesvara. As an aside 心 {shin} here is a translation of hridaya, the heart organ, not citta, the heart-mind.

Metta Sutta Revised Video

The Metta Sutta Chanted In English set to still Images.