Buddhism: Translating the Ineffable

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Translating the Ineffable Oct 1st 2011, 10:47 This post by Brad Warner has some interesting comments about translation. (The topic of the post is Buddhist modernism, but I want to skip over that for now until I've had a chance to read the book he cites.) Translation of scripture is an issue for most religions. Especially when the scriptures are millennia old and come from cultures and languages far removed from ours, precise translation often is impossible. In the case of Buddhism, choices made by the early English language translators have left a mark on how much of the West understands Buddhism today. I wrote recently about the use of the word "enlightenment," for example. Another example: Some of the early translators of the Pali texts interpreted upekkha as "detachment," while more recent translations use� "equanimity." That's a pretty huge difference. Why did the early translators use "detachment"? Because the word upekkha has a connotation of viewing something from a high place. To the early, mostly British, translators, this suggested "rising above" a situation. But Pali speakers understood the word as seeing the "big picture"; taking in the whole view; not being partisan or one-sided. Sensei Warner's blog post has a quote by philosophy professor and translator Jay Garfield -- "When we translate, we transform in all of the following ways: we replace terms and phrases with particular sets of resonances in their source language with terms and phrases with very different resonances in the target language; we disambiguate ambiguous terms, and introduce new ambiguities; we interpret, or fix particular interpretations of texts in virtue of the use of theoretically loaded expressions in our target language; we take a text that is to some extent esoteric and render it exoteric simply by freeing the target language reader to approach the text without a teacher; we shift the context in which a text is read and used." As an example of shifting context, Warner cites moksha, a word heard more in Hinduism than in Buddhism. It is usually translated as "freedom." But to a Hindu, it means "liberation from samsara." Westerners often pick up the word freedom, rip it out of context, and run off with it in entirely different directions. That said, I have some issues with the rest of Warner's post. His teacher, Nishijima Roshi, has a new translation of the "Fundamental Wisdom of the Middle Way" by Nagarjuna coming out. Nishijima Roshi has chosen to translate shunyata as "balanced state" instead of the standard word, "emptiness." Now, there's no question "emptiness" is easily misunderstood. I appreciate that "emptiness" doesn't quite convey what Nagarjuna intended. But can any language convey what Nagarjuna intended? And I think "balanced state" is worse. Consider this line from the Heart Sutra -- Form is no other than emptiness; emptiness no other than form. Now consider, Form is no other than a balanced state; a balanced state is no other than form. It's not working for me. Perhaps in the context of the "Fundamental Wisdom of the Middle Way" it works, or at least makes more immediate sense. But "making sense" may not always be ideal. It is, as Garfield wrote, taking a text that is somewhat esoteric and rendering it exoteric, "simply by freeing the target language reader to approach the text without a teacher." Put another way, "emptiness" does challenge many of us to ask, "what the bleep does that mean?" If you think you understand it at first reading, you aren't likely to dig deeper.

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Buddhism: What's Hot Now: Vesak

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Vesak Oct 1st 2011, 10:04 Vesak is the most sacred holy day of Theravada Buddhism. Also called Visakha Puja or Wesak, Vesak is an observation of the birth, enlightenment and death (parinirvana) of the historical Buddha. Visakha is the name of a month of the Indian lunar calendar, and "puja" means "religious service." So, "Visakha Puja" can be translated "the religious service for the month of Visakha." In English, sometimes it is called "Buddha Day." Vesak is held on the first full moon day of Vesakha. There are diverse lunar calendars in Asia that number the months differently, but the month during which Vesak is observed usually coincides with May. Most Mahayana Buddhists observe these three events of the Buddha's life at three different times of year. However, most of the time the Mahayana celebration of the Buddha's Birthday coincides with Vesak. Exceptions: In Japan, Buddha's Birthday is observed every year on April 8, by the Gregorian calendar instead of a lunar calendar. The Tibetan Buddhist equivalent of Vesak Puja is called Saga Dawa Duchen and usually falls a month later, in June. Observing Vesak For Theravada Buddhists, Vesak is a major Uposatha day to be marked by rededication to the dharma and the Eightfold Path. Monks and nuns meditate and chant the ancient rules of their orders. Laypeople bring flowers and offerings to the temples, where they may also meditate and listen to talks. In the evenings, often there will be solemn candlelight processions. Of course, in some places the religious observances are accompanied by more gala, and more secular, celebrating -- parties, parades, festivals. Temples and city streets may be decorated with countless lanterns. Washing the Baby Buddha According to Buddhist legend, when the Buddha was born he stood straight, took seven steps, and declared "I alone am the World-Honored One." And he pointed up with one hand and down with the other, to indicate he would unite heaven and earth. I am told the seven steps represent seven directions -- north, south, east, west, up, down, and here. Mahayana Buddhists interpret "I alone am the World-Honored One" in a way that "I" represents all sentient beings throughout space and time -- everyone, in other words. The ritual of "washing the baby Buddha" commemorates this moment. This is the single most common ritual, seen throughout Asia and in many different schools. A small standing figure of the baby Buddha, with the right hand pointing up and the left hand pointing down, is placed on an elevated stand within a basin on an altar. People approach the altar reverently, fill a ladle with water or tea, and pour it over the figure to "wash" the baby.

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Buddhism: What's Hot Now: Tibetan Buddhist History

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Tibetan Buddhist History Oct 1st 2011, 10:04 The history of Buddhism in Tibet begins with Bon. The Bon religion of Tibet was animistic and shamanistic, and elements of it live on today, to one degree or another, in Tibetan Buddhism. Although Buddhist scriptures may have made their way into Tibet centuries earlier, the history of Buddhism in Tibet effectively begins in 641 CE. In that year, King Songtsen Gampo (d. ca. 650) unified Tibet through military conquest and took two Buddhist wives, Princess Bhrikuti of Nepal and Princess Wen Cheng of China. The princesses are credited with introducing their husband to Buddhism. Songtsen Gampo built the first Buddhist temples in Tibet, including the Jokhang in Lhasa and the Changzhug in Nedong. He also put Tibetan translators to work on the Sanskrit scriptures. Guru Rinpoche and Nyingma During the reign of King Trisong Detsen, which began about 755 CE, Buddhism became the official religion of the Tibetan people. The King also invited famous Buddhist teachers such as Shantarakshita and Padmasambhava to Tibet. Padmasambhava, remembered by Tibetans as Guru Rinpoche ("Precious Master"), was an Indian master of tantra whose influence on the development of Tibetan Buddhism is incalculable. He is credited with building Samye, the first monastery in Tibet, in the late 8th century. Nyingma, one of the four major schools of Tibetan Buddhism, claims Guru Rinpoche as its patriarch. According to legend, when Guru Rinpoche arrived in Tibet he pacified the Bon demons and made them protectors of the Dharma. Suppression In 836 King Tri Ralpachen, a supporter of Buddhism, died. His half brother Langdarma became the new King of Tibet. Langdarma suppressed Buddhism and re-established Bon as the official religion of Tibet. In 842, Langdarma was assassinated by a Buddhist monk. Rule of Tibet was divided between Langdarma's two sons. However, in the centuries that followed Tibet disintegrated into many small kingdoms. Mahamudra While Tibet was plunged into chaos, there were developments in India that would be keenly important to Tibetan Buddhism. The Indian sage Tilopa (989-1069) developed a system of meditation and practice called Mahamudra. Mahamudra is, very simply, a methodology for understanding the intimate relation between mind and reality. Tilopa transmitted the teachings of Mahamudra to his disciple, another Indian sage named Naropa (1016-1100). Marpa and Milarepa Marpa Chokyi Lodro (1012-1097) was a Tibetan who traveled to India and studied with Naropa. After years of study, Marpa was declared a dharma heir of Naropa. He returned to Tibet, bringing with him Buddhist scriptures in Sanskrit that Marpa translated into Tibetan. Hence, is he called "Marpa the Translator." Marpa's most famous student was Milarepa (1040-1123), who is remember especially for his beautiful songs and poems. One of Milarepa's students, Gampopa (1079-1153), founded the Kagyu school, one of the four major schools of Tibetan Buddhism. The Second Dissemination The great Indian scholar Dipamkara Shrijnana Atisha (ca. 980-1052) came to Tibet by invitation of King Jangchubwo. At the request of the King, Atisha wrote a book for the the king's subjects called Byang-chub lam-gyi sgron-ma, or "Lamp to the Path of Enlightenment." Although Tibet was still politically fragmented, Atisha's arrival in Tibet in 1042 marked the beginning of what is called the "Second Dissemination" of Buddhism in Tibet. Through Atisha's teachings and writings, Buddhism once again became the main religion of the people of Tibet. Sakyas and Mongols In 1073, Khon Konchok Gyelpo (1034-l 102) built Sakya Monastery in southern Tibet. His son and successor, Sakya Kunga Nyingpo, founded the Sakya sect, one of the four major schools of Tibetan Buddhism. In 1207, Mongol armies invaded and occupied Tibet. In 1244, Sakya Pandita Kunga Gyeltsen (1182-1251), a Sakya master was invited to Mongolia by Godan Khan, grandson of Genghis Khan. Through Sakya Pandita's teachings Godon Khan became a Buddhist. In 1249, Sakya Pandita was appointed Viceroy of Tibet by the Mongols. In 1253, Phagba (1235-1280) succeeded Sakya Pandita at the Mongol court. Phagba became a religious teacher to Godan Khan's famous successor, Kublai Khan. In 1260, Kublai Khan named Phagpa the Imperial Preceptor of Tibet. Tibet would be ruled by a succession of Sakya lamas until 1358, when central Tibet came under control of the Kagyu sect. The Fourth School: Gelug The last of the four great schools of Tibetan Buddhism,the Gelug school, was founded by Je Tsongkhapa (1357-1419), one of Tibet's greatest scholars. The first Gelug monastery, Ganden, was founded by Tsongkhapa in 1409. The third head lama of the Gelug school, Sonam Gyatso (1543-1588) converted the Mongol leader Altan Khan to Buddhism. It is commonly believed that Altan Khan originated the title Dalai Lama, meaning "Ocean of Wisdom," in 1578 to give to Sonam Gyatso. Others point out that since gyatso is Tibetan for "ocean," the title "Dalai Lama" simply might have been a Mongol translation of Sonam Gyatso's name -- Lama Gyatso. In any event, "Dalai Lama" became the title of the highest-ranking lama of the Gelug school. Since Sonam Gyatso was the third lama in that lineage, he became the 3rd Dalai Lama. The first two Dalai Lamas received the title posthumously. It was the 5th Dalai Lama, Lobsang Gyatso (1617-1682), who first became ruler of all Tibet. The "Great Fifth" formed a military alliance with the Mongol leader Gushri Khan. When two other Mongol chiefs and the ruler of Kang, an ancient kingdom of central Asia, invaded Tibet, Gushri Khan routed them and declared himself king of Tibet. In 1642, Gushri Khan recognized the 5th Dalai Lama as the spiritual and temporal leader of Tibet. The succeeding Dalai Lamas and their regents remained the chief administrators of Tibet until the invasion of Tibet by China in 1950 and the exile of the 14th Dalai Lama in 1959.

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Buddhism: What's Hot Now: Right Concentration

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Right Concentration Oct 1st 2011, 10:04 In modern terms, we might call the Buddha's Eightfold Path an eight-part program toward realizing enlightenment and liberating ourselves from dukkha (suffering; stress). Right Concentration (in Pali, Samma Samadhi) is the eighth part of the path. It's important to understand that the Eightfold Path is not an eight-step program. In other words, the eight parts of the path are not steps to be mastered one at a time. They are to be practiced all together, and each part of the path supports every other part of the path. The entire Eightfold Path is: Right View Right Intention Right Speech Right Action Right Livelihood Right Effort Right Mindfulness Right Concentration Right Effort, Right Mindfulness, and Right Concentration are all associated with mental discipline. These three aspects of the path might sound somewhat alike, especially mindfulness and concentration. Very basically, Right Effort involves cultivating what is wholesome and purifying oneself of what is unwholesome. Right Mindfulness is being fully present and aware of one's body, senses, thoughts, and surroundings. It is the opposite of being lost in daydreams. Right Concentration is focusing all of one's mental faculties onto one physical or mental object and practicing the Four Absorptions, also called the Four Dhyanas (Sanskrit) or Four Jhanas (Pali). The Role of Meditation Right Concentration is most often associated with meditation. In Sanskrit and Pali, the word for meditation is bhavana, which means "mental culture." Buddhist bhavana is not a relaxation practice, nor is it about having visions or out-of-body experiences. As explained by the Theravadin scholar Walpola Rahula, The Buddhist bhavana, properly speaking, is mental culture in the full sense of the term. It aims at cleansing the mind of impurities and disturbances, such as lustful desires, hatred, ill-will, indolence, worries and restlessness, sceptical doubts, and cultivating such qualities as concentration, awareness, intelligence, will, energy, the analytical faculty, confidence, joy, tranquility, leading finally to the attainment of highest wisdom which sees the nature of things as they are, and realizes the Ultimate Truth, Nirvana." [Walpola Rahula, What the Buddha Taught (Grove Press, 1974), p. 68] Bhavana really involves all parts of the Eightfold Path, but the particular role of Right Concentration has to do with the dhyanas. The Four Dhyanas (or Jhanas) The Four Dhyanas, Jhanas, or Absorptions are the means to experience directly the wisdom of the Buddha's teachings. In particular, through Right Concentration we can be freed from the delusion of a separate self. In the first dhyana, passions, desires and unwholesome thoughts (see akusala) are released. A person dwelling in the first dhyana feels rapture and a deep sense of well-being. In the second dhyana, intellectual activity fades and is replaced by tranquility and one-pointedness of mind. The rapture and sense of well-being of the first dhyana are still present. In the third dhyana, the rapture fades and is replaced by equanimity (upekkha) and great clarity. In the fourth dhyana, all sensation ceases and only mindful equanimity remains. In some schools of Buddhism, the fourth dhyana is described as pure experience with no "experiencer." Through this direct experience, one perceives the individual, separate self to be an illusion. The Four Immaterial States In Theravada and probably some other schools of Buddhism, after the Four Dhyanas come the Four Immaterial States. This practice is understood as going beyond mental discipline and actually refining the objects of concentration themselves. The purpose of this practice is to eliminate all visualizations and other sensations that may remain after the dhyanas. In the four Immaterial States, one first refines infinite space, then infinite consciousness, then non-materiality, then neither perception-nor-not-perception. The work at this level is enormously subtle. So is this enlightenment? Not quite yet, some teachers say. In other schools, it is understood that enlightenment is already present, and Right Concentration is a means for realizing this.

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Buddhism: What's Hot Now: Buddha's Birthday

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Buddha's Birthday Sep 30th 2011, 10:02 The birthday of the historical Buddha is celebrated on different dates by various schools of Buddhism. In most of Asia it is observed on the first full moon date of the fourth month in the Chinese lunar calendar (typically May). But in other parts of Asia the day falls a month or more either earlier or later. Read More: For the dates of Buddha's Birthday, see "When Is Buddha's Birthday?" Theravada Buddhists combine observance of Buddha's birth, enlightenment and death into one holiday, called Vesak or Visakha Puja. Tibetan Buddhists also combine observance of these three events into one holiday, Saga Dawa Duchen, which usually falls in June. Read More: Vesak Puja Most Mahayana Buddhists, however, separate observance of Buddha's birth, death and enlightenment into three separate holidays held at different times of year. In Mahayana countries, Buddha's birthday usually falls on the same day as Vesak. But in some countries, such as Korea, it is a week-long observance that begins a week ahead of Vesak. In Japan, which adopted the Gregorian calendar in the 19th century, Buddha's Birthday always falls on April 8. Whatever the date, Buddha's Birthday is a time for hanging lanterns and enjoying communal meals. Joyous parades of musicians, dancers, floats, and dragons are common throughout Asia. In Japan, Buddha’s birthday -- Hana Matsuri, or “Flower Festival” -- is celebrated every year on April 8. Those who go to temples bring offerings of fresh spring flowers. Washing the Baby Buddha One ritual found throughout Asia and in most schools of Buddhism is that of washing the baby Buddha. According to Buddhist legend, when the Buddha was born he stood straight, took seven steps, and declared "I alone am the World-Honored One." And he pointed up with one hand and down with the other, to indicate he would unite heaven and earth. I am told the seven steps represent seven directions -- north, south, east, west, up, down, and here. Mahayana Buddhists interpret "I alone am the World-Honored One" in a way that "I" represents all sentient beings throughout space and time -- everyone, in other words. The ritual of "washing the baby Buddha" commemorates this moment. A small standing figure of the baby Buddha, with the right hand pointing up and the left hand pointing down, is placed on an elevated stand within a basin on an altar. People approach the altar reverently, fill a ladle with water or tea, and pour it over the figure to "wash" the baby. Read More: The Birth of the Buddha

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Buddhism: What's Hot Now: Dependent Origination

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Dependent Origination Sep 30th 2011, 10:02 Everything is interconnected. Everything affects everything else. Everything that is, is because other things are. This is the teaching of Dependent Origination. This teaching has many names. It is called Interdependent Origination, or (Inter)dependent Arising, or Co-Arising, or variations thereof. It's called Conditioned Genesis and Causal Nexus and many other things. It would be nice if English-speaking Buddhists could agree on a term, but so far we haven't. The Sanskrit is Pratitya-samutpada. I've found the Pali name spelled Panicca-samuppada, Paticca-samuppada and Patichcha-samuppada. Whatever it is called, Dependent Origination is a core teaching of all schools of Buddhism. Nothing Is Absolute No beings or phenomena exist independently of other beings and phenomena. All beings and phenomena are caused to exist by other beings and phenomena. Further, the beings and phenomena thus caused to exist cause other beings and phenomena to exist. Things and beings perpetually arise and perpetually cease because other things and beings perpetually arise and perpetually cease. All this arising and being and ceasing go on in one vast field or nexus of beingness. And there we are. In Buddhism, there is no teaching of a First Cause. How all this arising and ceasing began, or even if it had a beginning, is not explained. The Buddha emphasized understanding the nature of things as-they-are over speculation of what might have happened in the past or what might happen in the future. It might be said that the Buddhist version of Genesis is: Stuff happens, because other stuff happens. Also, things are the way they are because they are conditioned by other things. You are conditioned by other people and phenomena. Other people and phenomena are conditioned by you. The Buddha explained, When this is, that is. This arising, that arises. When this is not, that is not. This ceasing, that ceases. Nothing Is Permanent Dependent Origination relates to the doctrine of Anatman. According to this doctrine, there is no "self" in the sense of a permanent, integral, autonomous being within an individual existence. What we think of as our self, our personality and ego, are temporary creations of the skandhas -- form, sensation, perception, mental formation and consciousness. So there you are, an assembly of phenomena generating the idea that there's a permanent "you" separate and distinct from everything else. These phenomena (form, sensation, etc.) were caused to arise and assemble in a certain way because of other phenomena. These same phenomena are perpetually causing other phenomena to arise. Eventually, they will be caused to cease. Everything in the phenomenal world is dukkha (suffering or unsatisfying), anicca (impermanent) and anatta (without individual essence; egoless). Put another way, "you" are a phenomenon of the Causal Nexis in much the same way a wave is a phenomenon of ocean. A wave is not a piece of the ocean in the same way a brick is a piece of a wall. A wave is ocean. Although a wave is a distinct phenomenon it cannot be separated from ocean in the way a brick can be taken out of a wall. When conditions cause a wave, nothing is added to ocean. When the activity of wave ceases, nothing is taken away from ocean. The Core of Dharma His Holiness the Dalai Lama said that the teaching of Dependent Origination precludes two possibilities. "One is the possibility that things can arise from nowhere, with no causes and conditions, and the second is that things can arise on account of a transcendent designer or creator. Both these possibilities are negated." His Holiness also said, "Once we appreciate that fundamental disparity between appearance and reality, we gain a certain insight into the way our emotions work, and how we react to events and objects. Underlying the strong emotional responses we have to situations, we see that there is an assumption that some kind of independently existing reality exists out there. In this way, we develop an insight into the various functions of the mind and the different levels of consciousness within us. We also grow to understand that although certain types of mental or emotional states seem so real, and although objects appear to be so vivid, in reality they are mere illusions. They do not really exist in the way we think they do." The teaching of Dependent Origination connects to many other teachings, including that of karma and rebirth. Understanding of Dependent Origination is essential to understanding Buddhism. The Twelve Links There are vast amounts of teachings and commentaries on how Dependent Origination works. The most basic understanding usually begins with the Twelve Links, which are said to describe a chain of causes that lead to other causes. It is important to understand that the links form a circle; there is no first link. The twelve links are ignorance; volitional formations; consciousness; mind/body; senses and sense objects; the contact between sense organs, sense objects, and consciousness; feelings; craving; attachment; coming to be; birth; and old age and death. The twelve links are illustrated in the outer rim of the Bhavachakra (Wheel of Life).

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Buddhism: What's Hot Now: Meal Chants

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Meal Chants Sep 30th 2011, 10:02 All schools of Buddhism have rituals involving food -- offering food, receiving food, eating food. For example, the practice of giving food to monks begging for alms began during the life of the historical Buddha and continues to this day. But what about the food we eat ourselves? What is the Buddhist equivalent for "saying grace"? Zen Meal Chant: Gokan-no-ge There are several chants that are done before and after meals to express gratitude. Gokan-no-ge, the "Five Reflections" or "Five Remembrances," is from the Zen tradition. First, let us reflect on our own work and the effort of those who brought us this food. Second, let us be aware of the quality of our deeds as we receive this meal. Third, what is most essential is the practice of mindfulness, which helps us to transcend greed, anger and delusion. Fourth, we appreciate this food which sustains the good health of our body and mind. Fifth, in order to continue our practice for all beings we accept this offering. The translation above is the way it is chanted in my sangha, but there are several variations. Let's look at this verse one line at a time. First, let us reflect on our own work and the effort of those who brought us this food. I've also seen this line translated "Let us reflect on the effort that brought us this food and consider how it comes to us." This is an expression of gratitude. The Pali word translated as "gratitude," katannuta, literally means "knowing what has been done." In particular, it is recognizing what has been done for one's benefit. The food, of course, didn't grow and cook itself. There are cooks; there are farmers; there are groceries; there is transportation. If you think about every hand and transaction between a spinach seed and the pasta primavera on your plate, you realize that this food is the culmination of countless labors. If you add to that everyone who has touched the lives of the cooks and farmers and grocers and truck drivers who made this pasta primavera possible, suddenly your meal becomes an act of communion with vast numbers of people in the past, present and future. Give them your gratitude. Second, let us be aware of the quality of our deeds as we receive this meal. We have reflected on what others have done for us. What are we doing for others? Are we pulling our weight? Is this food being put to good use by sustaining us? This line is also sometimes translated "As we receive this food, let us consider whether our virtue and practice deserve it." Third, what is most essential is the practice of mindfulness, which helps us to transcend greed, anger and delusion. Greed, anger and delusion are the three poisons that cultivate evil. With our food, we must take particular care to not be greedy. Fourth, we appreciate this food which sustains the good health of our body and mind. We remind ourselves that we eat to sustain our life and health, not to indulge in sensory pleasure. (Although, of course, if your food does taste good, it's fine to mindfully enjoy it.) Fifth, in order to continue our practice for all beings we accept this offering. We remind ourselves of our bodhisattva vows to bring all beings to enlightenment. When the Five Reflections are chanted before a meal, these four lines are added after the Fifth Reflection: The first morsel is to cut all delusions. The second morsel is to maintain our clear mind. The third morsel is to save all sentient beings. May we awaken together with all beings. A Theravada Meal Chant Theravada is the oldest school of Buddhism. This Theravada chant also is a reflection: Wisely reflecting, I use this food not for fun, not for pleasure, not for fattening, not for beautification, but only for the maintenance and nourishment of this body, for keeping it healthy, for helping with the Spiritual Life; Thinking thus, I will allay hunger without overeating, so that I may continue to live blamelessly and at ease. The Second Noble Truth teaches that the cause of suffering (dukkha) is craving or thirst. We continually search for something outside ourselves to make us happy. But no matter how successful we are, we never remain satisfied. It's important not to be greedy about food. A Meal Chant From the Nichiren School This Nichiren Buddhist chant reflects a more devotional approach to Buddhism. The rays of the sun, moon and stars which nourish our bodies, and the five grains of the earth which nurture our spirits are all the gifts of the Eternal Buddha. Even a drop of water or a grain of rice is nothing but the result of meritorious work and hard labor. May this meal help us to maintain the health in body and mind, and to uphold the teachings of the Buddha to repay the Four Favors, and to perform the pure conduct of serving others. Nam Myoho Renge Kyo. Itadakimasu. To "repay the Four Favors" in the Nichiren school is to repay the debt we owe our parents, all sentient beings, our national rulers, and the Three Treasures (the Buddha, the Dharma, and the Sangha). "Nam Myoho Renge Kyo" means "devotion to the Mystic Law of the the Lotus Sutra," which is the foundation of Nichiren practice. "Itadakimasu" means "I receive," and is an expression of gratitude to everyone who had a hand in preparing the meal. In Japan, it is also used to mean something like "Let's eat!" Gratitude and Reverence Before his enlightenment, the historical Buddha weakened himself with fasting and other ascetic practices. Then a young woman offered him a bowl of milk, which he drank. Strengthened, he sat beneath a bodhi tree and began to meditate, and in this way he realized enlightenment. From a Buddhist perspective, eating is more than just taking in nourishment. It is an interaction with the entire phenomenal universe. It is a gift given us through the work of all beings. We vow to be worthy of the gift and work to benefit others. Food is received and eaten with gratitude and reverence.

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