August 17, 2006
Daimoku as Spiritual Introspection
In traditional Buddhism there are two main types of meditation; Samatha & Vipassana. These are often translated as Tranqility Meditation and Insight Meditation.
Samatha {chn: chi, jpn: shi} literally means to "calm" and is also translated as stopping, tranquility, stillness, concentration, or quietude. There are many samatha practices. The main one is concentration {samadhi} leading to Absorption {Jhama/Dhyana}. In general, samatha practices are intended to overcome the five {5} hindrances & cultivate {bhavana} speciific spiritual skills.
The pali term Vipassana {skt: vipashyana, chn: kuan, jpn: kan} means "clear seeing" and is usually translated direct or intuitive insight. Other translations include contemplation, introspection, regarding, & observation. The purpose of vipassana is to overcome and/or transmute all karmic defilements {pali: kilesa, skt: klesha; jpn: bonno}.
There are various ways to practice Insight Meditation. These involve cultivating non-judgmental observation or mindfulness. {The terms for mindfulness {attention} are sati {pali}, smrti {skt}, & nen or ichinen {jpn}
Also, Samatha & Vipasanna are often combined into one. {Shikan, as in Maka Shikan, is a translation of Samatha-Vipasanna}. Of these, in my experience, the Lotus Sutra based practice, as taught by Nichiren, is both accessible and profoundly effective.
Nichiren used the term Kanjin. The jin {shin}, here, is a translation of citta. This means both the mind & heart and I take it is as the same as Alaya & Amala, rather than the ordinary conscious mind {mano, manas} . Alaya =conditioned citta; Amala = unconditioned, pure, shining, or luminous citta {our original state}.
Kanjin consists of Mantra Chanting and Mandala Contemplation, with one's hands in the Gassho or Namaskara Mudra. The Mandala Gohonzon works like a mirror of our citta {alaya-amala}. Chanting the Daimoku Mantra is said to polish or purify our senses & mind, and open our citta so we can "see" ourselves clearly.
"Luminous, monks, is the mind {citta}. And it is defiled by incoming defilements." -- Pabhassara Sutta
... for Asanga, citta, manas and vijnana are three different and distinct aspects of the vyjnanaskandha. He defines this Aggregate as follows:
'What is the definition of the Aggregate of Consciousness (vijnanaskandha)? It is mind (citta), mental organ (manas) and also consciousness (vijnana).
"And there what is mind (citta)? It is alayavijnana (Store-Consciousness) containing all seeds (sarvabijaka), impregnated with the traces (impressions) (vasanaparibhavita) of Aggregates (skandha), Elements (dhatu) and Spheres (ayatana) ...
'What is mental organ (manas)? It is the object of alayavijnana always having the nature of self-notion (self-conceit) (manyanatmaka) associated with four defilements, viz. the false idea of self (atmadrsti), self-love (atmasneha), the conceit of 'I am' (asmimana) and ignorance (avidya) ...
'What is consciousness (vijnana)? It consists of the six groups of consciousness (sad vijnanakayah), viz. visual consciousness (caksurvijnana), auditory (srotra), olfactory (ghrana), gustatory (jihva), tactile (kaya), and mental consciousness (manovijnana)
...
The alayavijnanaparavrtti is sometimes called bijaparavrtti - 'revolution of the seeds' - as well. Bija here signifies the 'seeds' of defilements (samklesikadharmabija) which cause the continuity of samsara. By the 'revolution of these seeds' one attains Nirvana. Again the Pali term khinabija, which is used to denote an arahant whose seeds of defilements are destroyed', expresses the same idea.
Thus one may see that, although not developed as in the Mahayana, the original idea of alayavijnana was already there in the Pali Canon of the Theravada.
-- Dr. Walpola Rahula
Posted by rbeck at August 17, 2006 08:12 PM