Like many others, I can say I was attracted to Tendai Buddhism largely because of its Mikkyo or esoteric practices. And based upon what I have since experienced as a priest of the Tendai order dealing with enquiries into Tendai, I can further say this still appears to be generally true. The esoteric seems to either touch that very basic core of our spiritual nature or simply 'appeals' as something different. Something that will set us apart from the norm. However, most have very little understanding of the esoteric realm other than from what may be gleaned from books. The idea of burning votive fires (Goma), combined with mantra's, mudra's and offerings seem to take us back to our most primitive level or connect us with the 'other worldly' little realizing we are quite literally 'playing with fire'. Combine this and other Mikkyo practices on a distant mountain top and we appear to be 'spiritually set'.
Many of the inquiries I receive are mostly sparked by the Mikkyo practices of Tendai. Yet, very little thought is given as to what such practices and commitment actually involve. Thus, before embarking on the path of esoteric practise, the would be practitioner/ practitioner needs to be prepared, physically mentally and spiritually. And because Mikkyo is by direct transmission only, the 'Deshi-master relationship is paramount with transmission given at a point of Spiritual Maturity'. That is when the master feels the deshi is ready and not before.
I often tell students "Japan is my spiritual home". I can not fully explain this in any other way than as a deep sense of harmony with both the country and its people. There was also a time when I felt I could not progress in either martial arts or spiritually unless I were there in a dojo somewhere or trekking Hieizan, Fuji San, Takao Zan or some other Japanese mountain in the spirit of the GyoJa or Shugendo.
For as long as I can remember, mountains and isolation have held a fascination for me and I seem to be at home on any mountain. Although I can not say I have ever wanted to scale lofty peaks by grappling hook and ropes. But they do have a mysteriousness to lift the traveller out from the mundane world. I still find that being alone, perched high on some mountain crag, simply being aware of and sensing the power and energy, and feeling my own insignificance is magical. And of course, mountains have always been havens for the serious spiritual seeker.
Tian Tai Buddhism is named after the mountain range in north-eastern China and means 'Heavenly terrace or plateau'. Here, Master Zhiyi formulated some of the most advanced thinking and interpretation of Buddhist teaching of his day, consequently establishing Tian Tai as a major school of Chinese Buddhism. The more we look into the history of ancient Buddhism, so the more we see mountains playing key roles in spiritual growth. In today's world, it would be difficult for most to escape to the wilds of a distant mountain to engage in forms of Gyo (asceticism) not realising our very own Heavenly Terrace, our very own Tian Tai, lies both within our grasp as at the same time as far away as the mountains of the moon. In short, we are our own mountain.
The highs and lows of daily existence become our ridges and valleys. Our ego and lack of care and awareness are our icy ravines and bridges. Our inconsistencies of keeping promises and vows are our falls on icy and slippery paths. When life gets too difficult and we find ourselves seemingly alone, we are facing raging avalanches. When we waver in the face of criticism or abuse, our preparations are not as sound as they could have been. Nobody can expect to reach the summit without training, careful preparation and practice. And let there be no mistake...we may be only of average height or build, but the mountain of Self we have hidden within is as equally treacherous and as hazardous as any Mount Eiger or Everest. And whereas the problems encountered on this climb may not be as glaring as on a mountain, they are, more often than not, minute and subtle, but none-the-less dangerous. Thus, there must be sound preparation.
Engaging in Mikkyo is likened to climbing a mountain. Both are tools by which inner demons may be overcome and our inner Buddha natures released, which is why foundation and preparation are so vital. The desire for knowledge is of course important. But the important foundation or knowledge needed is to first know about ourselves. That is...our strengths and weaknesses and all that would hold us back. Are we aware of our highest potential? Are we aware that what we seek is not on some mountain top in a distant land, but right here before our very eyes? And that in order to bring that potential to realisation we need to act on being still in mind, body and spirit. And to be aware of and, more importantly, act on the minute opportunities we face every day. There can be no space for want driven Ego. This is because Mikkyo takes the practitioner 'through the veil of this world'. And whereas a personal view of a perfect world or worlds may be beautiful, it is a beauty which also has limitations because of the constraints of 'beauty' placed upon it. The reality of Buddha's and Kami and their dimensions could well be terrifying in their perfection to the non-awakened mind. This is echoed effectively in The Tibetan Book of the Dead. Here, for example, the departing spirit is instructed by the priest in prayer not to be afraid of the sights before it. They are but pictures interpreted by fragments of the earthly mind.
An important ingredient in the varying degrees of practice is the why such practices are being undertaken. From a personal point, I can say I wanted to learn...A) because the practices, or some at least, were of an esoteric nature. B) I simply wanted to learn for no other reason than for me. And of course my own understanding (at that time) was pretty much representative of the average drive to learn. As previously mentioned, many of the enquiries I get are not so much about Buddha and Dharma, but mostly for a range of esoteric practices Tendai has. Not surprisingly, few are up for the challenge of trekking the path to reach such practices let alone participating in the rigours of the practices themselves. The way to the esoteric is the climbing of our own personal mountain which is an equal, perhaps more subtle challenge, as any particular Mikkyo practice. This is not to say these well established, tried and tested practices are not valid. But they have many functions. Not the least of which is a means of 'testing' for advancement in priesthood ranking.
Soon after I was ordained, I asked myself "what happens next?", "where do I go from here?", "what do I need to learn?". I had assumed that there would be some form of structured learning process in place. I had not fully realized that what I truly needed to learn lay deep within myself in order to find Jiryo's path up Dharma mountain. And that my teachers role was truly as that well known 'pointing finger'. An important aspect of this particular training is to STOP to listen and to SEE what arises. And what I see is the culminating of some wise advice given many moons back which was to "Keep it simple". The learning of this or that ceremony can quite often cloud one way along the path as if ceremony of itself were the object of practice and not important tools. Simply listening to and following The Way. Communing with the Buddha's and Kami as the mystical powers of nature. Glimpsing through the sham of daily life are simple steps on the Buddha path. Reaching for the heights of ones own 'inner mountain' is the Tendai I follow as so many before me. And the path I now offer to others who may be also feeling the pull of the 'Inner Mountain'. It is the turbulent path of Simplicity, Love, Harmony and never ending challenges of overcoming Self. Nothing will be worth the learning unless the path to overcoming Self is firmly in place.
Across the centuries, the same all important lesson can be found. Unless self is subdued. Unless the path up the mountain is cleared of the rubble the mind has thrown up, there will be no awakening to Truth. And let us be clear as to what this 'rubble' can be. John Cassian (ca 360-435) describes it as 'Eight Principle Faults': anger, avarice, lust, gluttony, dejection, boredom, vainglory and pride. Lazarus of Mt Colzhim re-enforces this by his approach to ascetic practice: "We must recognize what ascesis truly means. It is the spirit of restraint; and we need to understand that this is the only way through self imposed aggravation that a pearl is produced" . And Gyozo Uehara, a head monk on Mt Hiei adds further re-enforcement. Speaking of dealing with desires he says: "practice is not about controlling desires but denying them". In short, these are not the kinds of practices that can be monitored by a teacher, but struggles on a very personal level.
The path of Bo Dai Gyo (The Bodhisattva Path of Enlightened Practices). The path of BuShin JoJu- Buddha is the Universe. Universe is Buddha. It is the path not limited by pre-conceived ideas, labels and tags and there is no need to escape to distant shores to find the idealic conditions in which to practice. Where we are, right now, in this Samsaric existence (existence marked by inevitable suffering) is the ideal. To train Mind, Body and spirit on the mountain of hustle, bustle, greed, anger, deceit, desire...is ample enough. This is the way of the Bodhisattva. The way of the Inner Mountain.
Gassho
(Reverend Jiryo Moxon)
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We are our Own Mountain
