The single most fundamental point in the Buddhist sutras is
‘taking refuge’, or ‘namu’ in Japanese. This taking refuge in the three
treasures – Buddha, dharma and sangha – forms the foundation for all the
precepts. To receive the Triple Refuge is to enter into the world of Buddha.
The Sanskrit term ‘namu’ and the Chinese term ‘kie’ both
express the same spirit, and both terms mean to go back to your true home. To
really go back home, in the spirit of ‘kie’, one must entrust oneself and let
go of the body and mind that he has up to now called ‘me’. If that thing we
refer to as ‘me’ exists, then ‘namu’ means to give it all up for the sake of
truth. So ‘namu’ and ‘kie’ are the Sanskrit and Chinese expressions which mean
to place one’s full reliance, body and soul, on buddha.
Now, when we chant, “Namu kie butsu” – “I take refuge in
buddha” – what do we mean by ‘buddha’? What is buddha? This is the question the
person practicing comes to feel he must answer for himself.
If we are not clearly aware of the reality of a buddha, an
awakened being who has thoroughly cast off everything to the last, we cannot
really let go ourselves. So the question is: who, or what, or in what form is
buddha to be found?
First of all, is there really anything of truth in this
world for which you could let go of everything? If such a truth really does
exist, I would say that you could surrender everything for it. Going further,
if this truth happens to be just the thing you are most seeking, then the more
willingly you will let go of everything for it. Finally, we could say that what
we most ardently wish for is to possess everything without exception, to have
everything as one’s own. If this truth is just such an all-encompassing state
in itself, then you wouldn’t hesitate to give up everything for it.
Our desires are not such that we can say, “Oh, just to right
here will be plenty.” Desire being insatiable, we cannot be satisfied until we
have it all, to the very last. Some gentle-mannered souls may act with reserve
and declare that they have plenty. But should you ask them, “Is this really
enough?”, they will likely answer, “Well, if possible, just a touch more.”
However, if you know that regardless of what you seek, your every wish will be
granted, you will be willing to lay down your whole self. If whatever you seek
is yours, isn’t it correct to say that there is no loss?
If a child is asked to name the one thing that is of most
value, he will answer that it is ‘life’. There is awareness of life. If there
is a life which cannot be lost for all eternity, you would gladly give up
everything for it. And then there is material wealth. If by simply wishing for
something, it is provided, why should you hesitate to give up anything?
Finally, if you know that you will be released from all restraints, to live in
perfect freedom, I would say it is all right to give up everything for that.
If these three conditions can be yours, I believe you will
be ready to cast off your small self. We can say that that which is called
‘buddha’ is in itself the perfect embodiment of life, wealth and freedom.
Eternal life as one’s own, complete freedom in everything, possession of all
the truth of this world – if you know this is buddha, the heart which entrusts
itself cannot help but well up.
Tangen Harada Roshi
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