The Buddhist Teaching in the Meal Verses II
(Click here for the Complete Meal Verses)
At Zenshuji (the temple where I worked in Los Angeles), the short meal verse we said before we eating was: “Namu kie butsu, namu kie ho, namu kie so, Itadakimasu.” This means “I take refuge in Buddha, I take refuge in Dharma, I take refuge in Sangha. Now, I receive this food.” This was the prayer of taking refuge in the Three Treasures of Buddha, Dharma, and Sangha. This short verse appears in an expanded form in the verse called the “Ten Buddha Names.” This verse of eleven lines is chanted during the formal meal verses which we chant at the Confluence Zen Center, but it is also chanted in several other ceremonies including: the ordination ceremony, the funeral ceremony, as well as other ceremonies that take place in the monastery.
This is the verse:
The Ten Buddha Names
Vairochana Buddha, pure Dharmakaya;
Lochana Buddha, complete Sambhogakaya;
Shakyamuni Buddha, myriad Nirmanakaya;
Maitreya Buddha, of future birth;
All Buddhas throughout space and time;
Lotus of the Wondrous Dharma, Mahayana sutra.
Manjushri Bodhisattva, great wisdom;
Samantabhadra Bodhisattva, great activity;
Avalokiteshvara Bodhisattva, great compassion;
All honored ones, Bodhisattvas, Mahasattvas;
Wisdom beyond wisdom, Maha Prajna Paramita.
This verse may seem impossibly difficult because of all the names, but it’s really not so difficult if you understand the meaning of each line. Certainly, this verse gives an idea of the vastness of the Buddhist teaching. By dividing the Three Treasures into ten parts and then chanting those names, we take refuge in the Three Treasures. To take refuge in the Three Treasures is to receive the precepts. The Buddha said, “Receive food with reverence” and surely this verse creates a sense of reverence for those who chant it. We must have a sense of reverence for these unlimited treasures, each time we read it.
“Vairochana Buddha, pure Dharmakaya.” Vairochana Buddha (Dainichi Nyorai) is the principal image of Shingon Buddhism. This Buddha is as big as the universe. So, mountains, rivers, grass and trees, as well as skyscrapers, cars, and freeways – all existing things are part of Vairochana Buddha. We as well are included within “all things.” Everything is said to be endowed with Buddha-nature, so it would be a mistake if we don’t understand this to mean that when we chant these ten names, we are chanting our own name.
“Lochana Buddha, complete Sambhogakaya.” The Sambhogakaya is the “Enjoyment-body” of a Buddha, the second of a Buddha’s “three bodies.” Arising from the Dharmakaya (“Truth-body”), many different Buddhas such as Vairochana or Amida appear, each one thought to reside in their own “Buddha-paradise” where they enjoy the truth that they embody.
“Shakyamuni Buddha, myriad Nirmanakaya.” The Nirmanakaya is the “Transformation-body.” This is a Buddha which divides itself into billions of forms and shapes and goes anywhere to save sentient beings. In the Buddhist teaching, there are the six realms of delusion: heaven, hell, human beings, animals, fighting devils, and hungry ghosts. This Buddha doesn’t say, “I’ll go into a pure realm, but I won’t go into a hell realm.” This Buddha will go anywhere at any time to save sentient beings. One representation of Jizo is in the form of six Jizo statues. These six Jizo are the leaders for practice in these six realms of delusion. They are always guiding us. Jizo is an expression of your true nature. So, when you bow before those statues, you bow and pray to yourself. You may find it difficult to think of bowing and praying to yourself, but this teaching is certainly consistent with the Buddhist teaching. Buddhism is not idol worship. Those who practice zazen become one with zazen. This is another example of bowing and praying to your true nature.
“Maitreya Buddha, of future birth.” Maitreya or Miroku Bosatsu is the Buddha who will make this world into a beautiful, peaceful place in 5,670,000,000 years from now. This seems like a fantastically long time from now, but in Zen we say that one thought extends for an uncountable number of kalpas (a kalpa is a tremendously long period of time). Since 5,670,000,000 years can be encapsulated within one thought, we place much emphasis in Zen on making the moment “now” our own. If there is no “now”, there is no tomorrow.
“All Buddhas throughout space and time.” There is a sutra called The Sutra of the Buddha’s 3,000 Names. To read all of these names would take a lot of time, so these 3,000 names are collected here in this one phrase. The first half of the Ten Buddha Names is concerned with the Buddha Treasure.
Next, we have “Lotus of the Wondrous Dharma, Mahayana sutra.” The Lotus Sutra (Myoho Renge Kyo) is one of the earliest Mahayana sutras and has traditionally been particularly popular because of its doctrinal simplicity. Dogen Zenji held this sutra in high esteem. This is the Dharma Treasure.
Next, there is mention of three great bodhisattva figures: Manjushri, Samantabhadra, and Avalokiteshvara. I think you are familiar with each of these images. It is common to find the image of Manjushri enshrined in the zendo of any certain Zen temple. Manjushri or Monju Bosatsu is the bodhisattva of wisdom and traditionally depicted with a sword in one hand and a sutra in the other. These represent his attributes which stand for the wisdom which dispels the darkness of ignorance. Samantabhadra or Fugen Bosatsu is the bodhisattva of wisdom and is often depicted in the company of Shakyamuni Buddha and Manjushri. He rides on a white elephant, which represents the power of wisdom to overcome all obstructions. Avalokiteshvara or Kannon Bosatsu is the bodhisattva of compassion. This important figure is said to be “the one who heard the outcries of the world.” This bodhisattva can transform itself into 33 different forts and never fails to watch over and protect us. These three bodhisattvas refer to the Sangha Treasure.
“All honored ones, Bodhisattvas, Mahasattvas.” This refers to all Buddhist monks who have ever lived as well as those who are living now. This is the Sangha Treasure.
“Wisdom beyond wisdom, Maha Prajna Paramita.” This is a reference to the great wisdom of seeing into Emptiness, the true nature of reality. This is a representative name for the Dharma Treasure.
This has been a very brief explanation of the Ten Buddhist Names which we chant at breakfast and lunch. I would like you to remember that in chanting these names, you are chanting your own name and this is because all things, including yourself, are one with Buddha-nature.
Rev. Daigaku Rumme´ (February, 2017)