Downsizing: finally letting go of ornateness and ritual; it's a distraction to practice

Jainarayan

I've described my altar and shrine area previously as out of control. I tried to slam Hindu, Taoist and Buddhist deities together, but it just didn't work. It caused more confusion and distraction than anything else. I've pretty much abandoned Hinduism. I believe the deities are real, but not God; I am an unabashed deist (not theist ), however. I'm drawn to Amitābha and Pure Land. It's just so easy and single-pointed; I need simplicity in my life.

I've come to realize I am not drawn to the Hindu deities as I thought I was (or tried to force myself to be). So to that end, I'm removing their statues and images from the altar and shrine area. The ones I really like because they're pretty will go elsewhere in the house as decorations, as long as I have room for them. Otherwise, they along with the rest are getting wrapped and packed into a box.

I intend to keep only the trinity of Amitābha Buddha, Avalokiteshvara and Mahāsthāmaprāpta as the central focus. I have some other buddhas and bodhisattvas that are meaningful to me: Gautama Buddha; Green Tārā; Medicine Buddha; Manjushri; and another style of Chenrezig that I will keep. I will keep a few other deities that are meaningful to me, as well as being protectors of the dharma: Saraswati; Hanuman; Narasimha; Ganesha; Lakshmi; Guan Yu, a Taoist deity who is Sangharama Bodhisattva and another protector of the dharma. No Krishna, no Rāma, no Shiva, no Durgā, no Kālī, no Kartikeya, no other Taoist deities. No rituals other than offering candles, incense, and water; taking Refuge; Bodhisattva Vow; nianfo; dedication of merit; maybe very short prayers, mantras or slokas to the deities. That's it!

genkaku

Keep practicing ... it gives things the opportunity to disappear.

lobster

:clap:

I am certain this simplicity and focus is just what the dharma doctor ordered. You are the dharma doctor of course. In alchemy/hermeticism we say 'as above, so below', in part this means the outer reflects the inner . . . :clap:

Jainarayan

Yeah, trying very hard to eliminate the externals as ends in themselves, rather than them being a means to an end.

Vastmind

genkaku said:

Keep practicing ... it gives things the opportunity to disappear.

Quote of the week.

Chaz

That's very cool.

I'm reminded of what Trungpa Rinpoche taught about home shrines. He said a shrine needs only three items. Something to represent enlightened mind, enlightened speech, and enlightened form (or body). A stupa, a sutra, and an image of the Buddha. That's all that's needed.

In fact, none of that need be physically present. You can visualize an entire shrine and the blessing will be equal.

BhikkhuJayasara

genkaku said:

Keep practicing ... it gives things the opportunity to disappear.

Vastmind said:

genkaku said:

Keep practicing ... it gives things the opportunity to disappear.

Quote of the week.

More like the century. Haha.. Keep practicing is my answer to near everything. Its the medicine for all ills. Sadu sadu sadu.

Jainarayan

Chaz said:

That's very cool.

I'm reminded of what Trungpa Rinpoche taught about home shrines. He said a shrine needs only three items. Something to represent enlightened mind, enlightened speech, and enlightened form (or body). A stupa, a sutra, and an image of the Buddha. That's all that's needed.

In fact, none of that need be physically present. You can visualize an entire shrine and the blessing will be equal.

I read that too... brb, looking...

Found it...

For simplicity's sake, it is taught that you need three things on a Tibetan altar to represent the Three Jewels of Refuge –the Buddha, the Dharma (the teachings) and the Sangha (the community of practioners)--and the Buddha's Body, Speech and Mind. These are a rupa (or statue of the Buddha), a dharma text, and a stupa. http://www.beliefnet.com/Faiths/Buddhism/2001/09/All-About-Altars.aspx

BhikkhuJayasara

Chaz said:

In fact, none of that need be physically present. You can visualize an entire shrine and the blessing will be equal.

Sadu sadu sadu, I am extremely impressed by this statement as i admit to my assumption of tibetan Buddhism being more likely to show importance of shrines, even in theravada the tendency for shrines doesnt seem to do much for me.

I suppose since i have no shrine anymore(gave it up a few years back when i saw no use for it), visualizations are good enough. When i think of the buddha i have his last words playing like a broken record... Strive with diligance. The other words that stay inside me are the ones where he states that those who practice the dhamma honor him more then a thousand sacrafices or some such.

I really do think of the buddha as a friend, my best friend, just an awesome regular guy who found a way to become the best a being can be. In fact when im at the monastery that is what goes through my head when i do my bowing.

These remembrances do more for me then a statue, flowers, and incense.

DaftChris

Whatever helps you with your practice, just remember to do it and do it well.

Jainarayan

DaftChris said:

Whatever helps you with your practice, just remember to do it and do it well.

... and the problem is I wasn't doing it well. I definitely have a lot to learn, habits to develop and habits to break.

DaftChris

Jainarayan said:

DaftChris said:

Whatever helps you with your practice, just remember to do it and do it well.

I definitely have a lot to learn, habits to develop and habits to break.

As we all do.

Jainarayan

Something else has come to mind, two things actually...

1. Is there any particular reason why this page http://www.dharmata.org/wp-content/uploads/2012/09/DailySadhana-DF2.pdf says to recite the Refuge Prayer and Bodhisattva Vow in Sanskrit, while the rest is in English? My Sanskrit sucks; I think it lowers the bar, even if reciting "properly" to simply intone a prayer.

2. Does anyone recite other prayers and mantras, like the Great Compassion dharani, the King of Prayers, etc. They are said to accrue merit. But in Pure Land, I think calling on Amitābha is enough... Namo Amitābha Buddha or Namo Amitufo (or whatever language).

I probably answered my own questions.

Dennis1

Wow! Gautama said in the Prajnaparimita "When a person was looked for none was found." mtgby

Jainarayan

I don't get the reference, @Dennis1. :scratch: I'm a little dense at times.

Jeffrey

Jainayan, I think he's talking about the Heart Sutra.

Jainarayan

Thanks, I'm afraid I don't get the reference to the line "When a person was looked for none was found." vis–à–vis the discussion.

Mani

Jainarayan said:

Something else has come to mind, two things actually...

1. Is there any particular reason why this page http://www.dharmata.org/wp-content/uploads/2012/09/DailySadhana-DF2.pdf says to recite the Refuge Prayer and Bodhisattva Vow in Sanskrit, while the rest is in English? My Sanskrit sucks; I think it lowers the bar, even if reciting "properly" to simply intone a prayer.

2. Does anyone recite other prayers and mantras, like the Great Compassion dharani, the King of Prayers, etc. They are said to accrue merit. But in Pure Land, I think calling on Amitābha is enough... Namo Amitābha Buddha or Namo Amitufo (or whatever language).

I probably answered my own questions.

I practice in the Tibetan tradition, and while in a group setting we would chant in Tibetan, I was told that for our own daily practice, we should recite prayers and such in our own native language, which makes more sense. This way we can "feel" what we are reciting rather than parroting syllables. Mantra's are another case though. They should be recited in the language/pronounciation that they were transmitted to you.

I think sometimes our practice can be lost in ritual a lot of the times if we are not careful. And since Trungpa was mentioned, I will refer to his term "spiritual materialism" as something this can represent for us in this way. We should be practicing in our respective traditions because they inspire us and we have great faith in those particual teachings and/or teachers, as well as them being benificial to us.

I think this is an important thing to see in your own practice, because really we are all trying to peel away layers, and you seem to be doing this

Good job!

Jainarayan

Mani said:

I practice in the Tibetan tradition, and while in a group setting we would chant in Tibetan, I was told that for our own daily practice, we should recite prayers and such in our own native language, which makes more sense. This way we can "feel" what we are reciting rather than parroting syllables. Mantra's are another case though. They should be recited in the language/pronounciation that they were transmitted to you.

Thanks. I agree about the mantras in their original languages because of the meter (at least in Sanskrit), but more importantly because they are usually mystical syllables.

Mani said:

I think sometimes our practice can be lost in ritual a lot of the times if we are not careful. And since Trungpa was mentioned, I will refer to his term "spiritual materialism" as something this can represent for us in this way. We should be practicing in our respective traditions because they inspire us and we have great faith in those particual teachings and/or teachers, as well as them being benificial to us.

I think this is an important thing to see in your own practice, because really we are all trying to peel away layers, and you seem to be doing this

Good job!

Thanks again, much appreciated.

Mani

Jainarayan said:

Thanks. I agree about the mantras in their original languages because of the meter (at least in Sanskrit), but more importantly because they are usually mystical syllables.

Correct. They are scared sounds in the form of syllables that has a transformable effect.

M

anataman

I prefer reciting mantras in a language that I do not understand as it gives me less to focus on…

I love the medicine buddha mantra

lobster

:clap:
People connect with their practice in different ways. Symbolically, I used to build a new shrine everyday, before practicing a puja. Through internal mandalas, through focus on a mantra, concept, the moment etc. Does it change us? It certainly do. Thanks guys for all the inspiration. :wave:

Jainarayan

anataman said:

I love the medicine buddha mantra

Yes, it is very nice. I found a YT video I downloaded and converted to mp3 (yes legal ).

anataman

tayatha om bekandze
bekandzemaha bekandze
randze samu gate soha

tayatha om bekandze
bekandzemaha bekandze
randze samu gate soha

repeat
:bowdown:

Dennis1

Jainarayan said:

Thanks, I'm afraid I don't get the reference to the line "When a person was looked for none was found." vis–à–vis the discussion.

Hi Jain: I'm afraid I don't get it either. Wow-pretty strange. Thanks for the heads up. I really appreciate you and Jeffrey and your input. I try to make sense but that quote loops me. Nice quote though. The Heart Sutra is in my Prajnaparamita
book and I love them both. Best wishes to you and Jeffrey

Dennis1

Jainarayan said:

Something else has come to mind, two things actually...

1. Is there any particular reason why this page http://www.dharmata.org/wp-content/uploads/2012/09/DailySadhana-DF2.pdf says to recite the Refuge Prayer and Bodhisattva Vow in Sanskrit, while the rest is in English? My Sanskrit sucks; I think it lowers the bar, even if reciting "properly" to simply intone a prayer.

2. Does anyone recite other prayers and mantras, like the Great Compassion dharani, the King of Prayers, etc. They are said to accrue merit. But in Pure Land, I think calling on Amitābha is enough... Namo Amitābha Buddha or Namo Amitufo (or whatever language).

I probably answered my own questions.

Something I read in 'tantric grounds and paths' comes to mind. Mantras are in the nature of wind. Well when I read this I realized that the mind prepares the gross wind of recitation with a subtle wind just prior to the gross wind-sort of like the subtle wind creates the gross wind with a mental preparation. This implies to me that a mantra (minds protection) lacks it's essence if it is devoid of the creative aspect which understanding gives the wind. Physically speaking this is real to me-I just wanted to add my agreement to your comment. mtgby

Dennis1

Anataman: While I personally wouldn't chant a mantra I don't understand, That is a beautiful mantra and the voice is just lovely. It definitely spaced me out.
Thank you-very thoughtful

Dennis1

I love Puccini's opera. They are in Italian which I don't know. I know the stories but I don't know the words. This might actually help me experience the emotional impact of the opera. However, I wouldn't try to sing those operas in Italian. The lack of understanding would pose a barrier to my emotional enjoyment.

About ritual: I don't use it much but I understand the preparation and mind condition,
ritual can help create. mtgby

Jainarayan

Dennis1 said:

Jainarayan said:

Something else has come to mind, two things actually...

1. Is there any particular reason why this page http://www.dharmata.org/wp-content/uploads/2012/09/DailySadhana-DF2.pdf says to recite the Refuge Prayer and Bodhisattva Vow in Sanskrit, while the rest is in English? My Sanskrit sucks; I think it lowers the bar, even if reciting "properly" to simply intone a prayer.

2. Does anyone recite other prayers and mantras, like the Great Compassion dharani, the King of Prayers, etc. They are said to accrue merit. But in Pure Land, I think calling on Amitābha is enough... Namo Amitābha Buddha or Namo Amitufo (or whatever language).

I probably answered my own questions.

Something I read in 'tantric grounds and paths' comes to mind. Mantras are in the nature of wind. Well when I read this I realized that the mind prepares the gross wind of recitation with a subtle wind just prior to the gross wind-sort of like the subtle wind creates the gross wind with a mental preparation. This implies to me that a mantra (minds protection) lacks it's essence if it is devoid of the creative aspect which understanding gives the wind. Physically speaking this is real to me-I just wanted to add my agreement to your comment. mtgby

Thanks for explaining. I thought there was a reason or they would not have stated it, I just didn't know the reasoning. I do prefer using Sanskrit and/or Tibetan, being "liturgical languages", poor as my accent is, though as is many people's. But it's getting better.

footiam

Jainarayan said:

I've described my altar and shrine area previously as out of control. I tried to slam Hindu, Taoist and Buddhist deities together, but it just didn't work. It caused more confusion and distraction than anything else. I've pretty much abandoned Hinduism. I believe the deities are real, but not God; I am an unabashed deist (not theist ), however. I'm drawn to Amitābha and Pure Land. It's just so easy and single-pointed; I need simplicity in my life.

I've come to realize I am not drawn to the Hindu deities as I thought I was (or tried to force myself to be). So to that end, I'm removing their statues and images from the altar and shrine area. The ones I really like because they're pretty will go elsewhere in the house as decorations, as long as I have room for them. Otherwise, they along with the rest are getting wrapped and packed into a box.

I intend to keep only the trinity of Amitābha Buddha, Avalokiteshvara and Mahāsthāmaprāpta as the central focus. I have some other buddhas and bodhisattvas that are meaningful to me: Gautama Buddha; Green Tārā; Medicine Buddha; Manjushri; and another style of Chenrezig that I will keep. I will keep a few other deities that are meaningful to me, as well as being protectors of the dharma: Saraswati; Hanuman; Narasimha; Ganesha; Lakshmi; Guan Yu, a Taoist deity who is Sangharama Bodhisattva and another protector of the dharma. No Krishna, no Rāma, no Shiva, no Durgā, no Kālī, no Kartikeya, no other Taoist deities. No rituals other than offering candles, incense, and water; taking Refuge; Bodhisattva Vow; nianfo; dedication of merit; maybe very short prayers, mantras or slokas to the deities. That's it!

Wow! So many deities. You could be mistaken for an idol worshipper!