I found this nice excerpt from the 25th chapter of the Lotus Sutra, better known as the “Kannon Sutra” for some, and just wanted to share:
All darkness is dispelled by the light of his wisdom As spotless and as pure as the light of the sun. The light destroys the dangers of wind and fire, And illumines the whole world brightly.
His precepts out of his loving-kindess brace us up as thunderbolts. His wishes out of his compassion are as wonderful as large clouds. He pours the rain of the Dharma as sweet as nectar, And extinguishes the fire of illusions.
Chapter Twenty-five of the Lotus Sutra, the “Kannon Sutra”, by Rev. Senchu Murano. You can find an alternate translation by Dr Burton Watson.
By the way, fun language-nerd fact: I noticed that my two books on the Lotus Sutra (Watson and Murano translations) both translate this passage using “he/him/his” pronoun, but both in the Lotus Sutra, and in popular culture, Avalokitesvara1 is frequently described as both male or female: a princely figure (male), a loving mother figure (female), etc. Here are just some examples from a Vietnamese-Buddhist temple in Lynnwood, WA:
In East-Asian Buddhism, the sutra is preserved in Classical Chinese, so I looked at the translated section above and it shows neither pronoun. Instead, the Chinese Character 観 is used which is the first character of Avalokitesvara’s name: 観世音.
This is hard to do in English: a pronoun is usually required, but in many languages, it’s not. In this case, the original text just abbreviated “Avalokitesvara” into a single character into the passage above.
Clever.
Namu Kanzeon Bosatsu
1 a.k.a. Guan-yin, Kannon, Gwan-seum, Chenrezig, etc. To confuse matters, how the Sanskrit name is spelled in English varies. The most phonetic spelling is Avalokiteshvara, but it’s often spelled the more Sanskrit-ey way Avalokiteśvara, expect that ś is hard to print sometimes. Thus, confusingly it becomes Avalokitesvara (no “sh” sound). Transliterating one language to another, especially languages so different like Sanskrit and Chinese is really tough…… but it’s also fun to see how different generations approached it.
This is a passage from the lesser-known tenth chapter of the Lotus Sutra, but it’s something I think about from time to time:
… if you wish to expound this sūtra Enter the room of the Tathāgata, Wear the robe of the Tathāgata, Sit on the seat of the Tathāgata, [And after doing these three things,] Expound it to people without fear!
To enter the room of the Tathāgata means to have great compassion.
To wear his robe means to be gentle and patient.
To sit on his seat means to see the voidness of all things.
Expound the Dharma only after you do these [three] things!
Translation by Rev. Senchu Murano
The Lotus Sutra is interesting because it talks about itself a lot, but when the Lotus Sutra talks about the Lotus Sutra, it’s not necessarily talking about the literal text on the page. The text hints at a deeper, ineffable teaching that only becomes clear as one progresses through the Buddhist path. So, I believe, that there’s the “literal” Lotus Sutra on the page, and the deeper meaning behind it.
Anyhow, what really matters here is that the Buddha, Shakyamuni, is giving advice on how to properly teach the Dharma. I know that some readers have a background in teaching, or therapy, or other similar fields, so this probably applies some readers more than others. But the sixteenth chapter of the Lotus Sutra and its countless “Bodhisattvas of the Earth” strongly hints that anyone can be a teacher, and anyone can uphold the Lotus Sutra. You just have to believe in yourself and follow the Buddha’s advice.
This is important as a bad teacher, someone charismatic but drowning in their own ego, can really damage a community and the reputation of the Buddha-Dharma. If you decide to take on the role of a teacher,1 it’s super important that you understand the responsibility. Hence, the Buddha’s advice:
Goodwill towards all beings, which includes upholding your own personal conduct.
Patience towards all beings, because everyone starts from somewhere.
Appreciating the emptiness of it all: any fame, fortune (or babes), or power you get from being a teacher are temporary and futile anyway. You will still grow old, sick and die, so it is not a dignified pursuit.
On the other hand, one of the best things you can do to teach the Buddha-Dharma is to simply live it in your own life. Even if you don’t say a word, people will pick up on it, and in so doing, you’ll be following the Buddha’s advice anyway.
That, in my opinion, is a true Bodhisattva of the Earth.
Namu Shakamuni Butsu
1 I feel a pang of hypocrisy as I write this. I am not teacher, just a nerd, but I often like sharing things so I guess I am a teacher? I dunno. I have taught classes before in my old Buddhist temple, but only short, historical seminars, but even that feels like a big responsibility. I respect what real clergy do.
This blog, and its blogger, have focused on the Pure Land tradition of Buddhism for many years. I didn’t really start practicing Buddhism seriously until I encountered the Jodo Shu-sect teachings of Honen way back in 2005. It really inspired something in me that’s never stopped even as my practice has taken many twists and turns.
But, strangely, I’ve never actually talked about what a “pure land” is. That’s the subject of today’s post.
The concept of a “Buddha land” or “Pure land” is actually a broad and rich tradition within Mahayana Buddhism, and well worth exploring. Here, I am not talking just about Amida Buddha and his Pure Land, but the general concept. It shows up a lot in Mahayana Buddhism and its many traditions, including the Zen tradition. It also shows up in contemporary Asian literature as well, including Akutagawa Ryunosuke’s famous short story “The Spider’s Thread” (蜘蛛の糸) as well as the Legend of Zelda series. Once you recognize it, references to Buddha lands show up in many unexpected places.
And yet, it all started long ago in India.
Traditional cosmology (i.e. “how the world is arranged”) in India tended to see a flat world with continents strung together in all directions, including above and below. Some of these continents would be anchored by a massive mountain in the middle, called Mount Sumeru (or Mount Meru). You can see this also in Buddhist architecture such as this famous temple in Bangkok, Thailand:
Incidentially, people in India thought that they lived in one of these continents called Jambudvipa, which was on the southern end of Mount Sumeru. For example, in the Earth Store Bodhisattva Sutra, you see text like so (chapter 4):
Thus, in this Saha world, on the continent of Jambudvipa, this Bodhisattva teaches and transforms beings by means of millions of billions of expedient devices.
Translation by City of Ten Thousand Buddhas
Anyhow, different continents were more peaceful and civilized than others. In some continents dwelt a living buddha, and by their sheer presence, the land would be purified, and all would be peaceful. Such lands are called buddhakṣetra in Sanskrit.
At that time the Buddha told the Elder Shāriputra, “Passing from here through hundreds of thousands of millions of Buddhalands to the West, there is a world called Ultimate Bliss. In this land a Buddha called Amitābha right now teaches the Dharma
Translation by City of Ten Thousand Buddhas
In this sutra, the Pure Land of Amitabha is just one of many such lands that exist to the west, but a particularly splendid Buddha land. Buddhas and Buddha lands were thought to exist in all cardinal directions, and the Amitabha Sutra above goes to great lengths to describe some of them, but highlights Amida Buddha’s Pure Land in particular.
Another example of a Buddha land is the realm of the Medicine Buddha, called Lapis Lazuli, which was thought as existing to the east (not west). The Medicine Buddha Sutra describes it at length. It even goes out of its way to say it’s easier to be reborn in the realm of Lapis Lazuli than the Pure Land of Amitabha:
“If their rebirth in the Pure Land is still uncertain, but they hear the name of the World-Honored Medicine Buddha, then, at the time of death, eight great Bodhisattvas, namely, [list of names] will traverse space and descend to show them the way. They will thereupon be reborn spontaneously in jeweled flowers of many hues. [i.e. be reborn in the Buddha land of the Medicine Buddha]
Translated and annotated under the guidance of Dharma Master Hsuan Jung by Minh Thanh & P.D. Leigh
If a person could be reborn in their next life in a Buddha land, any Buddha land, and thus be in the presence of a living Buddha, it is thought they would find refuge, but also they would advance much better along the Buddhist path. The idea of Pure Lands never supplanted or replaced more tradition Buddhism, but if your current circumstances prevented you from following the Buddhist path, you could opt to be reborn in a Buddha land and make up for it in the future.
… but then we come to another Buddha land worth noting: the Buddha land of Shakyamuni Buddha himself. The sixteenth chapter of the Lotus Sutra drops a plot twist wherein the Buddha never really died, and exists for all time on Vulture Peak in India (a real place where historically he and the Buddhist community often dwelt), and preaching the Dharma to any who see him (details added by me in parantheses):
I live on Mt. Sacred Eagle (another name for Vulture Peak) And also in the other abodes For asaṃkhya (countless) kalpas (eons).
…”This world is in a great fire. The end of the kalpa [of destruction] is coming.” In reality this world of mine is peaceful. It is filled with gods and men.
Translation by Rev. Senchu Murano
The Lotus Sutra version of the Pure Land is less about esoteric geography, and more about Shakyamuni Buddha always being here, whether we see them or not. It comes down to wisdom, clarity, and good conduct.
This viewpoint is found in Zen as well. When we look at the Hymn of Zazen by Japanese monk, Hakuin, who was a lifelong devotee of the Lotus Sutra, we can see the influence:
浄土即ち遠からず Jōdo sunawachi tōkarazu
“Indeed, the Pure Land is not far away”
Amateur translation by me
and:
当所即ち蓮華国此身即ち仏なり Tōsho sunawachi rengekoku, kono mi sunawachi hotoke nari
“This place is none other than the Land of Lotuses [the Pure Land], this body is none other than the Buddha.”
Amateur translation by me
But this isn’t just Hakuin talking. As we saw with the Obaku Zen tradition (a cousin of Hakuin’s Rinzai tradition), they felt the same way, only replacing Shakyamuni with Amida Buddha. But the sentiment was the same. You’ll find similar sentiments in esoteric traditions too, but I have little experience with those and cannot explain in much detail.
So, that brings us to the point: how does one interpret all these Pure Lands, these Buddha lands? My views have gradually changed over time, but I don’t pretend to have the answer. I think in a way that all viewpoints are correct. It is like the famous parable of the blind men describing an elephant: everyone has some idea, but the big picture is beyond our grasp. So, there’s no wrong way to interpret it. If one believes it’s a faraway refuge to be reborn into, that’s totally fine.1 If one believes it’s all in the mind, that’s fine too.
Even the Buddhist sutras, including some I linked above, state that simply “hearing” of the Buddha lands is a merit unto itself. So, if you’ve made it this far, you’re already doing just fine. Just apply the teachings in the way that best fits you.
Namu Shakamuni Butsu Namu Amida Butsu
1 Maybe this is my background as a scifi fan or something, but I do like to imagine that instead of physical continents, the various worlds and Buddha lands are just planets and worlds across the entire Universe. But that’s a personal view, more fantasy than firm belief, so please take it with a grain of salt.
185. Not despising, not harming, restraint according to the code of monastic discipline, moderation in food, dwelling in solitude, devotion to meditation — this is the teaching of the Buddhas.
Translation by Acharya Buddharakkhita
Plain and simple, Buddhism is about restraint, non-violence, and devotion to the training. This can come in many forms, but if it leads to moderation, dignity, self-mastery, and goodwill towards others, this is in accord with the Buddha’s teachings.
Recently, we had a holiday work party at a local Brazilian steakhouse. I have never been to one before but it had many finely cuts meats, and they were served in large quantities over and over.
I am not vegetarian yet (work in progress), but I have been gradually reducing my meat consumption since early 2025. I definitely do not eat steaks and sausages very much. But everyone else was consuming in large quantities. I had a few samples and soon quit because I knew I couldn’t digest so much meat (it was kind of gross). I am really glad I did because although I missed out on some good food, I saved myself from indigestion, nausea and “meat sweats”.
Indeed the Buddha famous said:
186-187. There is no satisfying sensual desires, even with the rain of gold coins. For sensual pleasures give little satisfaction and much pain. Having understood this, the wise man finds no delight even in heavenly pleasures. The disciple of the Supreme Buddha delights in the destruction of craving.
Translation by Acharya Buddharakkhita
Indulging in a ton of food seems like a refuge for us, it makes us happy, but it is not a reliable one. Overindulgence leads to future health problems and misery.
As the Buddha warns through the sutras, there is no safe, reliable refuge. We still dwell in the “burning house” of the Lotus Sutra: death, old age, and disease are things we have to face, amusing ourselves with our toys, but the house burns around us nonetheless.
If you are a high-rolling CEO or a pleb, it is the same problem, just a different scale.
But the Buddha by his accomplishments and his awakening, and thus letting go, has reached safety:
I have already left the burning house of the triple world.1 I am tranquil and peaceful In a bower in a forest.
translation by Rev. Senchu Murano, chapter three of the Lotus Sutra
Hence, the Buddha (like all buddhas) seeks to lead people out of the burning house too, to the safety of the forest.
The first step in the Buddhist path (i.e. leaving the burning house) is, in my opinion (amongothers), taking the small steps toward moderation and self-restraint. Such things pay dividends in the short-term through having fewer hassles, a balanced personal budget, and provide mental well-being both through increased self-confidence and also fewer regrets.
In the long-term it provides far more.
Namu Shakamuni Butsu
1 This is a Buddhist term that shows up in the sutras a lot. It just means the cosmos, the Universe, the “Whole Enchilada“, etc.
Years ago, I used to write down sutra verses I’d find (in English) into my little sutra book, but after a while I often forget what I wrote down. Recently I found this really fascinating verse from the twenty-third chapter of the Lotus Sutra, which I had apparently written down:
The woman who hears and keeps this chapter of the Previous Life of Medicine-King Bodhisattva will not be a woman in her next life. The woman who hears this sutra and acts according to the teachings of it in the later five hundred years after my extinction, will be able to be reborn, after her life in this world, [as a man sitting] on the jeweled seat in the lotus flower blooming in the World of Happiness [the Pure Land] where Amitāyus Buddha lives surrounded by great Bodhisattvas. He [no more she] will not be troubled by greed, anger, ignorance, arrogance, jealousy, or any other impurity. He will be able to obtain the supernatural powers of a Bodhisattva and the truth of birthlessness. When he obtains this truth, his eyes will be purified. With his purified eyes, he will be able to see seven billion and two hundred thousand million nayuta Buddhas or Tathāgatas, that is, as many Buddhas as there are sands in the river Ganges.
Transalation by Rev. Sencho Murano
There is a lot to unpack here.
In Indian culture, it was felt that birth as a women was disadvantageous. This was probably due to the realities of the time: patriarchal society, extreme risks of childbirth in a pre-modern society with medical technology, dowry customs, etc.1 So, the idea was that rather than being reborn again as a woman in the next life, the sutra promises that such a woman could be reborn as a man by being reborn in the Pure Land of Amitāyus Buddha.
Amitāyus Buddha is one of the names of Amida Buddha. It is also used in the Immeasurable Life Sutra, where one of the vows of Amida Buddha is the following:
(35) If, when I attain Buddhahood, women in the immeasurable and inconceivable Buddha-lands of the ten quarters who, having heard my Name, rejoice in faith, awaken aspiration for Enlightenment and wish to renounce womanhood, should after death be reborn again as women, may I not attain perfect Enlightenment.
Translation by Rev. Hisao Inagaki
Here, we see essentially the same thing: if a woman is weary of the challenges of womanhood, she can choose to be reborn as a man in the Pure Land of Amida (Amitāyus) Buddha in accordance with his vow. Should his vow fail, the Pure Land would not be. Since it does exist, the vow is certain.
You can read this in two ways, I think:
This reaffirms a patriarchal attitude that woman are inferior, and therefore being a man is better on the Buddhist path, or
Buddhism was realistic about the challenges of woman in a patriarchal society of the time, and therefore offered something not found in other religious paths.
I think it is up to the reader to decide. To be honest, in light of other aspects of the Lotus Sutra, such as the Parable of the Dragon Princess, or Shakyamuni’s prophecy of Buddhahood to his nun disciples, I am inclined to think that the latter interpretation is what the authors of the Lotus Sutra intended. The Lotus Sutra reads as something (relatively) progressive for the time.
Separately, it’s interesting that the Pure Land of Amida Buddha is even referenced in the Lotus Sutra at all, and both sutras use the same name, Amitāyus, not the more common Amitābha. Typically, Buddhism tends to treat the Lotus Sutra and the Pure Land as separate traditions. They overlap because they are both Mahayana-Buddhist traditions, but often people focus on one or the other.
Further, the Pure Land of Amida Buddha is not prominent in the Lotus Sutra. Instead, the “pure land” of Shakyamuni Buddha in chapter sixteen is the big reveal. So, Amida Buddha’s Pure Land is more like a backup singer in the band, or a spinoff character.
But, having had some exposure to Tendai-Buddhist thought, and seeing overlapping texts like these, I feel it’s clear that they were meant to be one tradition, not two. From the Lotus Sutra perspective, the Pure Land path is part of the larger progression toward Buddhahood. From the Pure Land perspective, Buddhahood is all but assured if you are reborn there because of the radiance and magnetism of Amida Buddha. So, it feels like they are two sides of the same coin in a way. If you add the Zen perspective of the Pure Land, things get even more interesting.
How one approaches all this is up to you. If nothing else, the Lotus Sutra shows that there are many gates, and many ways to approach the Buddhist path, but they are like rivers all feeding into the same ocean.
Namu Shakamuni Butsu Namu Amida Butsu
P.S. Despite my “break” in December, I decided not to wait on this one. 😅
1 One could make the argument that even now in 21st century modern society, life as a woman is still not an easy one. But imagine life when you were expected to have many children, and the average childbirth had a 10% chance of killing you each time, so many women did not live past their 20s and 30s. Further, if your husband was a terrible person, you had little if any recourse.
Recently, while cleaning out old notes from my mobile phone, I found this quote from the massive Buddhist text, the Avatamsaka Sutra (a.k.a. “The Flower Garland Sutra”) which I apparently saved in 2022 (!). I cannot remember where in the sutra this quote comes from, but I probably meant to post about it sooner than later. So… three years later I am finally posting this quote:
The peaceful nature of the buddhas cannot be known
By the covetous or the malevolent,
Or by those shrouded in the darkness of delusion,
Of those whose minds are defiled by hypocrisy and conceit.
Translation by J.C. Cleary
As we’ve seen with the Yogacara school of Buddhism, what we think and do helps “color” the world we also perceive, and thus becomes a feedback loop. Thus, someone who is prone to lying assumes others lie too. Someone who is aggressive or domineering fears others will dominate him, and so on. This is the world they perceive because their minds harbor such thoughts. In the Pali Canon is a sutra wherein the usurper king Ajātasattu visits the Buddha for some spiritual advice. Later, the Buddha laments that due to Ajātasattu’s prior patricide, his spiritual progress will be limited at best.
Thus, the Flower Garland Sutra says that evil men cannot “see” the Buddha because their minds are too clouded by greed, anger and arrogance. Of course, they can physically see a statue or image, but they may learn little or nothing from it. They may as well be living on another planet. It does not resonate with them, and so they miss out on learning the Dharma. They will fall into evil rebirths, and may not gain another opportunity for generations, centuries, possibly longer.
Conversely, one who lives a clean life, and avoids harboring greed, anger, and arrogance will see the Buddhas. I don’t necessarily mean in terms of visions and such,1 but they will see the Buddha-Dharma everywhere (even in awful places and situations), and learn from it. From there, their perception will only continue to grow and mature, leading to greater wisdom.
This idea isn’t limited to the Flower Garland Sutra. The famous sixteenth chapter of the Lotus Sutra basically says the same thing: those who live upright see the Buddha and his Pure Land here and now.
So, take heart. If you strive to keep your “house in order”, and avoid harboring ill-will and such, you will not fail to see the Buddha someday.
1 True story: in my 20’s, when my oldest daughter was a baby, and I was first exploring Pure Land Buddhism, I once had a really vivid dream, where I was offering armfuls of incense sticks at the feet of a statue of Kannon Bodhisattva. It’s the one and only time I’ve had a “Buddhist dream”, but I suppose it can happen to anyone.
One thing that really annoys me as a long-time Buddhist is the tendency for self-help and spritual seminars to cost so much money. I saw this advertised locally in my area for weeks, and the starting price for a seat is $250 for a backrow seat, which to me is totally bonkers.
The Dharma, as taught by Shakyamuni Buddha was freely given, and required nothing.
Having said that, as a counter to pricey spiritual seminars, I wanted to promote a concept: the Art of Dying.
DYING?!
It is a simple concept: you are going to die. You cannot necessarily choose the hour or manner of your death. But it will occur inevitably occur.
You do not have to take my word for it. Here’s a Buddhist sutra (freely given I might add) from the words of the Buddha:
There is no bargaining with Mortality & his mighty horde.
Whoever lives thus ardently, relentlessly both day & night, has truly had an auspicious day:
But, to summarize the Parable, the Buddha Shakyamuni asks us, the reader, to imagine a great, big mansion that’s old, rickey, and so on. Then, imagine the house is burning. Deep inside, some kids are playing in a room, unaware the house is on fire. The father, having just returned from a trip, sees his kids in danger and calls out to them to leave the house at once. The kids, engrossed in their games, fail to see their situation. Finally, the father offers them great rewards if they leave (specifically carts of goods), and the kids finally come out.
The father, Shakyamuni Buddha, has left the burning house and stands outside. He calls to those in danger, namely the “kids”, to see their peril and to come out too.
What about the burning house itself? That is the world we live in, with strife, conflict, disease, chaos, aging, and death.
The late Thich Nhat Hanh wrote about this too:
“Imagine two hens about to be slaughtered, but they do not know it. One hen says to the other, “The rice is much tastier than the corn. The corn is slightly off.” She is talking about relative joy. She does not realize that the real joy of this moment is the joy of not being slaughtered, the joy of being alive.”
This gets to the heart of the Buddha’s teachings: do not squander the time you have on this Earth. It doesn’t mean you can’t enjoy life and your loved ones, but remember: Death will not wait for it to be convenient for you.
When you hear this, your instinct might be the “live, laugh, and love”, indulge in all the fun things in life before it’s too late. But that’s not what the Buddha intended. When you look back at the Parable of the Burning House, the father wasn’t asking the kids to play more, he was telling them to get out before it’s too late.
Further, in the Mahayana tradition, one can get themselves out of the burning house, but helping and guide others to get out of the burning house is even better. One can call such people bodhisattvas.
But you can’t help others (let alone yourself) until you :
Recognize the situation
Put down your own toys and find the way out before you can help others.
This is part of the progression of the Buddhist path: get your foundations in order, increasing confidence in the Dharma (which you can see in your own life), and turning outward to help other beings.
But starting at the beginning, how does one establish a foundation?
Everyone is different, but generally it starts with some simple things:
Taking the Buddha, Dharma and Sangha as one’s chosen refuge (you can do this by yourself or in a community). You can setup a small shrine too.
Taking up an ethical life, such as undertaking the Five Precepts
If all five are too hard, start with one, and work your way up over the months and years.
Say to yourself (yes, you): May I be well, may I be free from harm.
Now think of loved ones: may they be well, may they be free from harm.
Now think of all living beings (even the awful ones): may they be well, may they be free from harm.
Setup a reasonable daily practice. Think of it like exercise or stretching: if you start too aggressively, you’ll injure yourself and set yourself back. So start small, and build up.
What does a daily practice look like? Some examples here.
A small meditation practice can be beneficial too, but intention matters.
Study the sutras. Not self-help books, but the sutras. Commentaries on the sutras, such as those provided by Thich Nhat Hanh are quite good and easy to find in used and independent bookstores such as Powell’s City of Books.
Find worthy teachers and communities, not slick, overpriced seminars or cults. Caveat emptor.
Repeat. Buddhism is a long-term practice. “Play the long game“, but also remember you are on the clock. Time is short.
So, that’s your free teaching for today. Thanks for attending this seminar. Want to support the blog? Pay it forward or something. This is “Buddhism on a Budget”, and I strongly feel this is how Buddhism should be.
This is the last in a series of Japanese-Buddhist sutra books that I wanted to share. I talked about this Soto Zen sutra book, a Rinzai Zen book and a Jodo Shu sutra book. Today, I wanted to share the sutra book I purchased at Asakusa Temple in Tokyo, Japan.
Asakusa Temple (more properly Sensoji Temple, 浅草寺)1 is super famous, and chances are if you have visited Tokyo, you probably went to Asakusa Temple. Asakusa is technically its own Buddhist-sect now, but for much of its history it was a Tendai Buddhist temple that enshrined a legendary statue of Kannon Bodhisattva that supposedly washed up on shore and enshrined in the year 645. This is called the Yanagi no Miei (柳御影, roughly translated “the [sacred] willow image”). The featured photo above shows where it is enshrined at Asakusa Temple.
Not surprisingly, the sutra book’s liturgy focuses on Kannon-related chants. This sutra book is sold in two sizes, but the contents are the same:
The illustration inside the cover depicts the legendary statue :
The liturgy to the left of the illustration is a form of Taking Refuge in the Three Treasures (san-ki-é-mon, 三帰依文) done in a more native-Japanese style, than the Sino-Japanese version I posted here. Both versions are perfectly valid and are chanted.
More examples below are chants that we’ve seen in older posts in right to left order:
the Sangémon (repentance) on the right,
Kaikyoge (verses for opening the sutra) second page from right, and
Unlike other examples I’ve seen, this sutra book posts the entire Kannon sutra, not just the verse section. It’s about 3 times as longer than usual.
Next, we see a classic: the Heart Sutra. This makes sense since the Heart Sutra was spoken by Kannon Bodhisattva, not Shakyamuni Buddha. So. it fits the theme.
Finally on the far left page is a simple recitation chant of devotion to Kannon Bodhisattva: namu kanzeon bosatsu (南無観世音菩薩). I’ve often used that to sign off blog posts, and unlike more esoteric mantras, this is a very common statement of devotion, much like the nembutsu for Amida Buddha. Feel free to chant it in your Buddhist practice!
Anyhow, this sutra book is something visitors to Asakusa Temple would probably overlook without the necessary background (or religious inclination), but it’s a fascinating look at Tendai Buddhist liturgy, but in a way that’s adapted to a particular temple, and to a particular deity.
Namu Kanzeon Bosatsu
P.S. That covers all the sutra books I wanted to cover here in the blog. I own a few more, but they’re not interesting or unique enough to justify another blog post. If I pick up another sutra book, I’ll post again. But if you did enjoy this mini-series, thank you for reading!
1 The words “asakusa” and “senso” are literally just two different ways to read the same Chinese characters.
Recently, I finally got a hold of an introduction book on Rinzai Zen from Japan titled うちのお寺は臨済宗 (“My Temple is Rinzai Zen”). This book is part of a series for Japanese-Buddhists to learn more about the particular parish or sect they grow up in, and I have used it extensively covering other sects here. For some reason, I failed to find the Rinzai book in the past, but was finally able to order it.
Anyhow, most Western books on Rinzai Zen tend to focus on the mystical aspects of Zen without explaining the more practical side for lay followers. So, similar to my posts on Soto Zen and Tendai, I wanted to post the details of Rinzai Zen home liturgy based on what I learned from the book. Personally, I find the mundane side of Zen far more interesting than the more mystical aspects taught by the likes of Alan Watts and D.T. Suzuki.
As with Soto Zen, Rinzai Zen emphasizes the importance of zazen (meditation) practice, but it does have its fair share of chanting and devotionals as well as a support. How you, the layperson Zen student, balance these needs is something you will learn over time. I just wanted to share the information as presented in the book. If you are new to Buddhism, and maybe not comfortable with meditation, start with doing home devotional services first, and as you build confidence, you can expand to other practices in including meditation and precepts, etc.
In many ways, Rinzai Zen liturgy very closely resembles Soto Zen. Both are derived from Chinese tradition1 so this isn’t very surprising. Also, some chants will have a “Sinified” (Chinese) version and a native Japanese version, some only appear in Sinified form. I will try to post both when applicable.
A Quick Note on Liturgy
The book recommends consulting your local Rinzai temple for details. I believe this is because there are many subsects in Rinzai Zen (complicated history) and thus many lineages and home temples. Each temple lineague might do things a little differently, so the book cautiously suggests checking with your home temple first.
But if you are reading this, you probably don’t live in Japan, so the book also suggests commonly practiced liturgy format. That is what I am posting here. Again, it’s very similar to Soto Zen, so if you are unsure, you can consult Soto Zen sources too.
Example Rinzai Zen Home Liturgy
So far, based on research, I have seen that there are two versions use in Rinzai Zen. For simplicity, I will call them the “short version” and “long version”. People are welcome to chose which version they want to recite, or adapt as needed. These are examples. For both versions, I was lucky to find some nice video examples from the temple of Yogaku-ji in Tokyo. Thank you!
The video below shows a similar format, without reciting the Four Bodhisattva Vows, so it’s a very short and simple.
Kaikyogé: Opening of the Sutra Verses
I had trouble finding an example in native Japanese, but posting the Sinified form below. It is basically identical to other sects. I included rough translation as well.
Sino-Japanese
Translation
Mu jo jin jin mi myo ho
The supreme and profound teachings (Dharma) of the Buddha
Hyaku sen man go nan so gu
is truly rare to encounter,
Ga kon ken mon toku ju ji
but now we are able to hear and receive it.
Gan ge nyo rai shin jitsu gi
It is our hope that the teachings become clear to us.
As noted above, my book mentioned that one can also recite the Dharani for the Prevention of Disaster, typically chanted three times after reciting the Heart Sutra. But this is entirely optional.
Shiguseigan: The Four Bodhisattva Vows
See this post for more details and translation. Youtube link here. It is the same as other sects in Japan.
Sino-Japanese
Native Japanese
Shu jo mu hen sei gan do
n/a
Bon no mu hen sei gan dan
Ho mon mu ryo sei gan chi
Mu jo bo dai sei gan sho
Fueko: The Dedication of Good Merit Towards Others
See this post for more details. This liturgy is somewhat unusual in that every sutra book I see consistently prints it as a mix of both native Japanese followed by Sino-Japanese (highlighted in bold). So I am posting as-is. Youtube link here.
Dedication of Merit, full version
Negawaku wa kono kudoku wo motte, amaneku issai ni oyoboshi,
Warera to shu jo to, mina tomo ni butsu do wo jozen koto wo
Ji ho san shi i shi fu
Shi son bu sa mo ko sa
Mo ko ho ja ho ro mi
There is also a second version that I found in a liturgy book from Nanzenji temple, another major Rinzai temple that uses a different format:
Sino-Japanese
Translation
Gen ni su kun te
May this good merit that I have accumulated…
Fu gyu o i shii
Be distributed to all beings
Go ten ni shun san
So that we may all walk this path
Kai kyu jin bu do
And equally attain the Buddha Way.
What’s fascinating about this version is that the Chinese characters are exactly the same as found in other sects (for example Tendai liturgy), but the pronunciation is much more Sinified (Chinese-style), rather than Japanese style readings. Feel free to adapt either verse. I prefer the Chinese-style pronunciations as I find them shorter and easier to pronounce.
Another dedication of merit …. (I had trouble finding information about this one… will update later)
Many aspects of this liturgy are the same as the short version, or they are linked in other blog posts (The Great Compassion Dharani is too long to post here). Some of these “dedication of merit” verses are hard to find online, so I wasn’t able to post anything here.
In any case, the temple of Yogaku-ji in Tokyo has put another excellent video with this format, which I encourage you to take a look.
Conclusion
These are just a few examples (I found others) of how Rinzai Zen liturgy works. As with many aspects of Buddhism, find what works, and is sustainable, and feel free to adjust and modify over time. Consistency, preferably daily, is the most important thing.
1 In truth, all Buddhism in Japan derives from Chinese Buddhism (often through the Korean peninsula), but for historical reasons, the two Zen sects (namely Rinzai and Soto) were founded by monks who journeyed to China during the Song Dynasty (10th – 13th century) which is much later than other traditions who imported Buddhism during the Tang Dynasty (7th – 10th c.). This means that they had the latest, freshest practices and monastic traditions compared to other sects, and this earned Zen an outsized cultural impact where other sects were either homegrown or seemingly antiquated. When Rinzai’s cousin Obaku came to Japan in the 16th century, it was even newer and briefly had a heyday in Japan.
As I talked about in a recent post, the main core idea of the venerable Tendai (天台) sect in Japanese Buddhism, including its parent Tiantai sect in China, is that the Lotus Sutra is the most important text in the Buddhist canon, a kind of capstone (lit. “complete teaching”, engyō 円教) for the rest of Buddhist literature up to that point. Because the Lotus Sutra is pretty long (equivalent to a modern book), I tried to summarize its teachings here.
Anyhow, Tendai/Tiantai focuses on how to put the Lotus Sutra into practice. For Japanese Tendai in particular, this is encapsulated in a phrase called shishū yūgō (四宗融合) meaning “Four Integrated Practices”. According to my book, these are listed as follows:
Different people under the umbrella represent different Buddhist followers, with different practices and inclinations, but the umbrella itself represents the concept of upāya (“expedient means”) or hōben (方便) in Japanese. This is one the main themes of the Lotus Sutra, and expresses that all Buddhist teachings and practices lead toward the same end goal, and thus whatever works for a person at that time is perfectly fine for that person.
This is encapsulated in the 25th chapter of the Lotus Sutra, the so-called Kannon Sutra, because the Bodhisattva Kannon (a.k.a. Guan-Yin, Avalokiteshvara, Chenrezig, Quan Âm, etc) according to this chapter takes on whatever form is most beneficial for that person and teaches the Dharma to them. Thus, Kannon can appear as a man, woman, monk, rich person, etc. It’s also why statues of Kannon often depict them as having 1,000 arms, each holding a different object. Similarly, many of the early Buddhist monks who were Tendai followers practiced it differently from one another. On the one hand, you have monks like Eisai, who focused on meditation and precepts (and would later found the first Rinzai Zen temples), you also had monks like Genshin who focused a lot more on Pure Land practices, as well as esoteric experts such as Ennin.
Tendai as a sect in Japan was almost universal in the 9th through 12th centuries, but for a variety of historical (often self-inflicted) reasons, it has diminished in size and influence. Yet when you visit historical temples in Japan such as Asakusa Temple in Tokyo, Kiyomizudera Temple in Kyoto, and Sanjusangendo in Kyoto, these are all Tendai temples. Further, its influence lives on in newer sects that we know well: Zen, Pure Land, Nichiren and such, which all inherited practices and concepts even if they apply them in differing ways.
But while Tendai as an organized sect is somewhat diminished,3 its teachings of “umbrella” or “universal” Buddhism continue to live on. Rather than insisting there’s only one way to practice Buddhism, it gives a large, spacious framework for people to figure out their own path and use the vast toolkit available to work it out, all under the Lotus Sutra concept of expedient means. Use what works for you, and do not be afraid to adapt, change, or expand your practice as you go.
P.S. Publishing off-schedule just for fun. Happy Sunday!
1 Tendai/Tiantai has the same meditation tradition as Zen, but tends to call it shikan (止観) not zazen (座禅) meditation. The founder, Zhi-yi, in China wrote multiples treatises, the Mohe Zhiguan, that provides a comprehensive manual about meditation. I have a copy of the The Essentials for Practicing Calming-and-Insight & Dhyana Meditation, but have only read parts of it. It is a nice training manual for those interested, but it is a little dense since the intended audience was the monastic community.
2 In the time of Zhi-yi, the founder of Tiantai, Pure Land Buddhism was approach more as a meditation tradition than a separate set of practices that what we see today. By the time it came to Japan, this had changed somewhat, and we see through the writings of Genshin that there were a variety of approaches both devotional and meditation-focused.
3 According to my book, as of 2015, the number of registered followers in Japan was around 1.5 million give or take. This makes it the second smallest of the major sects in Japan, and one-eighth the size of Jodo Shinshu-sect Buddhism. Only Rinzai Zen is smaller (1.1 million).
Gleanings in Buddha-Fields 
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