Meditation and Chanting


Both practices of meditation and chanting aim for the same goal: revealing one’s Buddhanature.  Benefits acquired through meditation are undeniably valuable.  In the same time, widely proven also are the benefits acquired through the practice of chanting.  In fact, there are some limitations in the practice of meditation, which chanting can successfully override.


Nichiren practiced meditation during the 20 years of his study in various Buddhist temples (13th century Japan) after which he arrived to the conclusion that the practice of chanting the Dharma of the Lotus Sutra, considered as the final teaching of the Buddha, is a straightforward and more efficient way in the process of revealing one’s Buddhanature.


Revealing the Buddhanature through the practice of chanting


The basic question of Mahayana Buddhism was: how to attain Buddhahood. In other words: how to reveal one’s Buddhanature, inherent in one’s life as a potential. Various Mahayana schools accepted that the path towards that goal is a long practice, based on meditation, through the lengthy stage of Bodhisattva practice stretching over many lifetimes. 


Nichiren’s answer to this central question was different.  If one’s Buddhanature is inherent within one’s current life - as a potential awaiting realisation -  then a powerful enough practice should be capable of directly revealing this potential state in this lifetime:

“No expedient or provisional teaching lead directly to enlightenment, and without the direct path to enlightenment you cannot attain Buddhahood, even if you practice lifetime after lifetime for countless kalpasWND1 p3


Nichiren’s view on attaining Buddhahood was revolutionary and challenging for all sects of Mahayana Buddhism.  If one accepts that Buddhahood is attained gradually over many lifetimes, then one accepts that attaining Buddhahood in this lifetime is not possible, which means that provisional (pre-Lotus) Buddhism teaches practitioners that their goal of: “Attaining Buddhahood in this lifetime is ... impossible” WND1 p3  a view, which can repeat in any lifetime to come. 


The Lotus Sutra, however, offers a way out of this problem: it is a doctrine which offers the possibility of attaining Buddhahood in one’s current form in this lifetime. Relying on the Lotus Sutra, Nichiren devised the practice of chanting for revealing one’s Buddhanature in this lifetime - or for attaining Buddhahood: becoming one with the Dharma to which Shakyamuni Buddha was enlightened.  In the Lotus Sutra, the Buddha revealed the Dharma as the “Wonderful law of the Lotus”, or “Myoho-Renge-Kyo”. In this perspective, the Buddhanature emerges through one’s state of devotion (Namu) to the Dharma (Myoho-Renge-Kyo).


If you wish to ....attain unsurpassed enlightenment in this lifetime,

you must perceive the mystic truth that is originally inherent in all living beings.

This truth [Dharma] is Myoho-renge-kyo. Chanting Myoho-renge-kyo will therefore enable you to grasp the mystic truth innate in all life”. WND1 p3


Chanting as the Cause for Revealing one’s Buddhanature


The Buddhist understanding of the word “cause” relates to three realms: thought, speech and action. Silent meditation lacks the central cause of action, being voice. On the other hand, the practice of chanting integrates the three dimensions of “cause”:

- thoughts (thoughts desires, hopes...all what occupies the mind during chanting),

-verbal invocation of the Dharma, and

-action of engaging the bodily senses - with sight and hearing active during chanting.


In this perspective, the process of chanting the mantra (Namu-Myoho-Renge-Kyo) - which embodies the essence of the Lotus Sutra - is a cause for activating the ‘state of Buddha’ in the life of practitioner. The life energy experienced through chanting empowers the practitioner for action based on wisdom and compassion, inherent within one’s life.


The process of chanting expresses also the Buddhist principle of the ‘Oneness of Body and Mind’: The physical aspect of chanting (voice and engagement of bodily senses) is inseparably employed with the mental aspect (thoughts, feelings and desires) - during the practice of chanting.


Exclusiveness of Meditation


The practice of meditation is exclusive: silent meditation excludes voice invocation. Chanting, on the other hand, is flexible and inclusive, as it does not exclude meditation.  In fact, chanting is a form of meditation, however, not restricted by any specific technique or control of the body and the senses.  Meditation can be also performed during focused chanting.


Excluding voice from spiritual practice raises serious questions. Voice is the most natural activity of all people. History of humanity provides records of religious practices based on hymn-chanting since the dawn of spirituality. Rhythmic invocation (which were performed by groups of worshipers) of praise for the natural powers of life - provided also the medium for uniting the people performing the chanting and enhancing the perception of interconnectedness.


Meditation’s primary focus is on the mental aspect of the individual’s mind.  On the other hand, the essence of chanting is based on the oneness of both mental and physical aspects.  Nichiren explains that the mantra Myoho-Renge-Kyo expresses the reality of the ‘Middle Way’, in which both aspects emerge :


“What then does ‘Myo’ signify? It is simply the mysterious nature of our life from moment to moment, which the mind cannot comprehend or words express. The mind cannot be considered either to exist or not to exist. Life is indeed an elusive reality that transcends both the words and concepts of existence and nonexistence.


It is neither existence nor nonexistence, yet exhibits the qualities of both. It is the mystic entity of the Middle Way that is the ultimate reality.


Myo is the name given to the mystic nature of life, and Ho, to its manifestations.

Renge, which means lotus flower, is used to symbolize the wonder of this Law.


If we understand that our life at this moment is Myo,

then we will also understand that our life at other moments is the Mystic Law.


This realization is the mystic Kyo, or sutra. The Lotus Sutra is the direct path to enlightenment, for it explains that the entity of our life, which manifests either good or evil at each moment, is in fact the entity of the Mystic Law.


If you chant myoho-renge-kyo with deep faith in this principle, you are certain to attain Buddhahood in this lifetime”. WND1 p 3


The Power of Voice


Words conveyed by voice (physical aspect), and their meaning or essence (mental aspect) - are inseparable - and, obviously, words can trigger mental phenomena. For example: through words of encouragement, the spirit of empowerment, hope and happiness is summoned up in the life of listener. Words can move the heart and mind of people. This is a proof of the inseparability of the physical realm of voice vibrations and the mental realm of the mind.


To view chanting, however, as a mere physical phenomenon (voice) - without its mental content, this view is based on a dualistic understanding of phenomena (which separates between the physical expression and the mental nature of phenomena).  Zen understanding of voice (and written words) as mere physical tools incapable of encoding mental concepts of the mind - this understanding is based on duality. The acoustical vibrations, which carry profound meaning (and also the acoustical vibrations which encode - for example - music) are - necessarily - inseparable part from their mental effect, taking place deep within one’s consciousness.

 

Observing the Mind


Both chanting and meditation are processes for observing the contents of the mind. For example, one Zen source states that: “Zen meditation, also known as zazen, is the process of sitting for periods of time observing your thoughts”.

As in meditation, the process of chanting leads one to observe the content of thoughts: “The observation of the mind means to observe one’s own mind and to find the Ten Worlds within it”. WND 1 p 356 


Nichiren’s statement on “finding the Ten Worlds” - including Buddhahood - in our mind, practically means understanding the truth about our motivations and thoughts – occurring in our mind - and directing our mind towards benefiting our life, inseparable from others.


Limitations of the practice of meditation


For many centuries, the practice of Buddhism was confined to temples and retreats. Buddhist practice did not spread widely in the daily life of ordinary people - mainly because of the difficult and slow practice of meditation (as well as the strict discipline involved).  While dedicated monks and nuns were able to practice silent meditation for any period of time in temples, this was not practical for ordinary people - especially with family responsibilities, or with a difficult and busy work and life style.  On the other hand, the practice of chanting can be carried out by any person in any situation in daily life, and it consequently gained a wide acceptance among ordinary people of all ages and gender.


Another difference between chanting and meditation concerns the approach towards the bodily senses. Silent meditation is focused on the mind and its process involves a certain degree of control over the bodily senses (sight and hearing).  Chanting, on the other hand, makes use of these bodily senses: the eyes are open, the sound is heard.  With the senses open for perception, chanting enables direct connection with one’s surrounding, especially with the people around in group chanting.  The effect of a common harmonious sound vibration of group chanting is very empowering and integrates self and surrounding environment.  Engagement of body’s senses during chanting expresses seeking enlightenment in one’s current form: with the physical reality of the body as important in the process as the mental aspect of the mind.


One of the first masters, who introduced Zen to the West, Dr. D.T. Suzuki, viewed meditation as unnatural to human beings:


To meditate, one has to fix his thought on something; for instance, on the oneness of God, or his infinite love, or on the impermanence of things. But this is the very thing Zen desires to avoid. Meditation is something artificially put on; it does not belong to the native activity of the mind…Who wants to be arrested in the daily manifestations of his life-activity by such meditations… (An Introduction to Zen Buddhism, p.41)


A combined practice of meditation and chanting can preserve the benefits of both, however, the primary practice of chanting has proven its validity and practicality - in particular in the modern environment of daily life.


Chanting and the fusion of “Subjective and Objective” aspects of existence


The main focus of meditation is centered on the subjective mind, while chanting expresses the fusion of the subjective mind (Chi) and objective reality (Kyo).


The mantra of Nam Myoho Renge Kyo represents the fusion of the “subjective and objective”, because ‘Nam’ represents the subjective aspect of person’s determination and conscious devotion - while ‘Myoho-Renge-Kyo’ is the objective reality of life (or the Dharma, the Universal Law of Cause and Effect).


As Ikeda explained in his interview with Tricycle magazine: the phrase of Nam-Myoho-Renge-Kyo conveys the power of life which exists within us as well as in all living beings and environment:


“Nichiren’s practice of chanting Nam-myoho-renge-kyo leads us to discover a power and wisdom that exists within us and at the same time transcends us”.

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