The following post was contributed by Brian McGuire a member practicing in Connecticut.
Ritual and Music
In life, we use rituals and music to achieve well-being and experience meaning. For example, rituals we are taught from childhood include washing our hands, covering our mouth when we sneeze, brushing our teeth, and bathing. A parent will explain why they are imposing these rituals, and the child may say he or she understands, but before long the child will be covered in dust and mud, and will liberally exchange germs with playmates. However the budding teen, even one bedecked in rebellious clothing, will keep themselves clean and fresh if they are a’courtin’. Eventually, the healthy and balanced adult will desire to be clean, well-mannered, and presentable, not out of rote duty, but because it makes them feel confident and refreshed. This is why people say “cleanliness is next to Godliness.”
Music has amazing powers. An anthem can arouse patriotic pride, while a cha-cha makes you want to dance, and a lullaby puts you to sleep. Everyone know the music from “Jaws” and “Psycho,” and the tense fear they create. Indeed, music can invoke profound feelings – a song that reminds you of a loved one may bring tears of loneliness or joy. From the trivial to the sublime, the power of music to arouse the heart is limitless. For every emotion there is music to bring it out.
Buddhist practice is like this as well. While it can seem ritualistic, it is in fact a catalyst to activate our limitless potential. When we wash our hands and cover our mouth when we sneeze, we protect ourselves from illness as well as others. Although we may not have understood why as a child, the routine practice still worked. Similarly, when we chant Namu Myoho Renge Kyo, we are protecting our spirit from the three poisons of greed, anger, and ignorance, and cultivating the antidotes of virtuous intent, vigor, and faith. As we practice more and more, and begin to feel the warmth and joy that comes from a regular practice, we grow. As we study the the sutras, we come to understand why the Dharma operates as it does. The ritual is no longer a rote habit; we perform it because we become confident in the wholesome, mindful and unassuming joy it establishes in us. When we feel this way, everyone around us cannot help but notice this confidence and joy.
“In reality this world of mine is peaceful. It is filled with gods and humans. … The living beings are enjoying themselves and the gods are beating heavenly drums, making various kinds of music, and raining mandarava flowers on the great multitude and me.” (Lotus Sutra, Chapter XVI)
Buddhist practice is like music as well. When we chant and recite the sutras, we are singing the song of the Buddha. Our Buddha Nature knows the lyrics, and loves the song. And just as scary music brings out a feeling of fear or an anthem brings out a feeling of patriotism, the O’Daimoku brings forth our Buddha Nature. In the scripture “Awakening of the Buddha Nature” (Hokke Shoshin Jobutsu Sho) The Bdv. Nichiren Shonin said:
“A singing bird in a cage attracts uncaged birds, and the sight of these uncaged birds want to be free. Likewise, the chanting of Odaimoku will bring out the Buddha nature within ourselves. The Buddha-nature of Bonten and Taishaku [Buddhist protective deities] will be summoned by the chanting and will protect the chanter. The Buddha-nature of Buddhas and Bodhisattvas will be pleased to be summoned”(Awakening of the Buddha Nature by Nichiren)
You recall how music was limitless in it power to bring forth an infinite variety of feelings? Why, then, would it be a surprise that Buddhist practice is just as limitless in its power to bring out the infinite variety of enlightened beings. Just as music can invoke every emotion, so too can practicing the Buddha Dharma bring out everyone’s unique Buddha Nature.
