The Secret Key to the Heart Sutra: Invocation

The Heart Sutra is a relatively short sutra with a length of roughly 270 characters-- making it ideal for both recitation and reproduction (both acts produce unmeasurable amounts of good). Furthermore, the Heart Sutra is one of the foundational sutras for nearly every denomination, sect and lineage of Mahayana Buddhism and this is true for Japanese Buddhism as well.

According to Kukai, Buddhism exists in two forms-- the Esoteric and Exoteric. Exoteric Buddhism depends almost exclusively on the literal interpretation of Buddhist sutras and, therefore, asserts limited access to Ultimate Enlightenment. In contrast, Esoteric Buddhism is concerned with tapping into the unlimited compassion available to us at any moment and achieving Enlightment, now, in this very body, and not in thousand or hundred or even one more rebirth. In other words, Esoteric Buddhism is about creating pathways to instant Enlightenment. Enlightenment as the Buddha did-- now and not later.

Kukai's categorization of Buddhism led to a debate over not only which lineages and teachings were Esoteric but over which sutras were Esoteric. As a part of this debate, it became necessary to clarify which type of sutra the Heart Sutra was. In the Secret Key to the Heart Sutra, Kukai not only claims the Heart Sutra as an Esoteric Sutra but goes on to explain his reasons for coming to that conclusion.

The Opening Invocation to the Secret Key to the Heart Sutra.

Classical Chinese Original

文殊利剣絶諸戯
覚母梵文調御師
Dhih Mam真言為種子
含蔵諸教陀羅尼
無辺生死何能断
唯有禅那正思惟
尊者三摩仁不譲
我今讃述垂哀悲

Classical Japanese

文殊の利剣は諸戯を絶つ
覚母の梵文は調御の師なり
Dhih Mam真言を種子とす
諸教を含蔵せる陀羅尼でなり
無辺の生死をばいかんがよく断つ
ただ禅那と正思惟とのみあってす
尊者の三摩は仁ゆずらず
われいま讃述す、哀悲を垂れたまえ

Modern Japanese

文殊菩薩が手にしている鋭剣はもろもろの言葉による煩悩を断ち切ってくれる。
般若菩薩が手にしているインドの経典は煩悩を鎮める師である。
それらの二菩薩を表す種子はそれぞれDhih とMamである。
この梵字はあらゆる教えが含まれている陀羅尼である。
限りのない生と死を、どのように断つことができようか。
それには、ただ禅定と正しい智慧があってこそ（可能となるのである）。
尊者の悟りの境地を、みほとけはお説きになった。
私は、いまからそのことを説き示そう。みほとけよ、どうか御慈悲たまわらんことを。

English Translation

Manjusri's razor-sharp sword brings an end to unfounded speculations.
The sutras of Prajna are the teachers of self-mastery.
These two Bodhisattvas are expressed by the seed mantras Dhih and Mam.
These two Sanskrit dharani are infused with myriad teachings.
How can one free themselves from the endless cycle of becoming and dying?
There is only one way-- through meditation and the attainment of true wisdom.
The Buddha expounded upon the nature of Enlightenment.
May I have the Buddha's compassion as I attempt to explicate this Enlightenment herein.

Fuse—Making Monks in Modern Soceities

I wrote previously about one of the major underpinnings of Buddhism in societies that are traditionally Buddhist—namely, the practice of begging for alms or takuhatsu (托鉢). And, I as I mentioned, this practice is dependent upon the compassion (jihi, 慈悲) and generous contributions (fuse, 布施) of others-- this was the function of the sangha or Buddhist community. In the West and even many parts of Buddhist Asia, increasingly Buddhist monks encounter societies that are less willing to support their enlightenment with charitable acts. Given the fact that Buddhism is a lived commitment, Buddhist monks form the heart of the Buddhist tradition. However, in modern societies monks are met with mounting pressures which encourage them to discard the righteous Buddhist path in order that they may survive. The result is that the life blood of Buddhism is choked off because Buddhist monks are cast back into societies ruled by indifference where temporary fulfillment of desires serves as a major value and guiding principle for most people. In other words, the sangha is it traditionally exists is less able to produce those very special members of society that are absolutely vital for the survival of Buddhism. I recently came across on striking example of this situation.

After leading a protest for non-violence in his home country of Myanmar (formerly Burma), the young Buddhist monk U Kovida was forced to flee to the United States. You can read more about his courageous story here.

http://www.buddhistchannel.tv/index.php?id=9,7143,0,0,1,0

However, U Kovida was quickly beset different with an entirely new set of challenges upon arriving in the United States. Although he valiantly continues to maintain those parts of his monastic life that are possible given his situation, he is forced to increasingly make concessions to the reality of his situation. Under ordinary conditions, American society simply does not support those individuals on the quest for enlightenment (kyūdō, 求道). This is one of the tragedies of most modern cultures because it is modern cultures that are in the greatest need of religious, spiritual and ethical guidance. Societies such as the United States, which have an awe-inspiring concentration of certain types of power (financial, military, etc.), are often display a daunting indifference for improving the lives of human beings and the state of society. Indifference is what prevents individual human beings from performing acts of compassion that have can achieve salvation (jigu, 慈救) in this world, right now.

I hope that in time, this website with be the first in a new wave of inspired acts of compassion that re-think and reinvigorate the way monks receive contributions. In other words, using modern technology to protect instead of destroy those pursuits that are so essential to the growth of human beings and, more importantly, the attainment of Nirvana. I am the first in what I hope will be a long line of Buddhist practitioners that receive alms via an international community of internet supporters that engage in this website. And, although this webpage is not even a week old, that international community is already forming and offering donations that are making monks. I am as surprised as I am delighted. The is truly nothing greater than power of compassion.

Although my dharma name, Jōji (盛慈), means “thriving compassion,” it can also be read to mean “prospering [because of] compassion.” The generosity of the contributions I have received can never be matched by my efforts but this is one of the most beautiful aspects of the Buddhist path—striving to attain that which is undeserved and unattainable. This is the beauty of human beings and of Buddhist teachings, and I consider it the nature of true perfection. It is probably best stated as the four vows of a bodhisattva (siguseigan, 四弘誓願):

1) Though they are infinite, I vow to save all sentient beings.

(shujyōmuhenseigando, 衆生無辺誓願度).

2) Though they are innumerable, I vow to free myself of the roots of suffering.

(bonnōmuryōseigandan, 煩悩無量誓願断).

3) Though they are endless, I vow to master the teachings of the Buddha.

(hōmonmujinseigangaku, 法門無尽誓願学)

4) Though it is unsurpassed, I vow to realize enlightenment.

(butsudōmujōseiganjō,仏道無上誓願成)

The shear positive force of Buddhist message never ceases to amaze and inspire me. I hope that it will amaze and inspire you to acts of compassion as well.

Thank you again for your continued generosity. I am sure that seeds you plant now will bring you blooming flowers in the future.

Gasshō (合掌)

Jōji (盛慈)