Toward an Understanding of the Kannon-gyo, the 25th Chapter of the Lotus Sutra: Part #1

During our recent retreat we "re-introduced" the recitation practice of the Kannon-gyo, the 25th Chapter of the Lotus Sutra.  Ajari Tanaka introduced this practice early in his time teaching and training students in Vermont as our "Evening Practice".  It paired with recitation of the Rishu-kyo, which was the corresponding "Morning Practice".  During the retreat, we practiced an abbreviated version of the Kannon-gyo, which omits the prose portion, or main body of the text, and only recites the verse section.  This verse section is something of a summary of the prose portion but is also unique in its content.

One of the interesting features of the verse section of the Kannon-gyo is that in its short page and a half the phrase, "nen bi kannon riki" repeats thirteen times.  This frequency makes it difficult to ignore and begs to explore its implications.  So it is only natural to ask what this phrase means. 

Nen bi kannon riki, translates to something close to, "bring to mind the power of Kannon".  So then, what are we bringing to mind when we contemplate the "power of Kannon"?  I think it is fair to say that all across the Mahayana Buddhist world there are practitioners who envision Kannon as a celestial bodhisattva who's concern for our welfare is potent enough that he or she can intercede in our lives to help us with its challenges, even those most serious.  Reading the 25th Chapter of the Lotus Sutra certainly leaves one with that impression.  Its content depicts Kannon as a benign being who can be invited into our lives to ease our suffering and help us accomplish a meaningful life.

But Shingon views Kannon and all the other buddhas, bodhisatvas, myo-o and devas differently.  Kannon, and all the others depicted in the mandalas and elsewhere are symbols.  Symbols of the individual facets of the complete, universal buddhahood symbolized by Mahavairocana.  Additionally, these symbols point to qualities, attributes and abilities that exist as an inner, outer and universal reality.  Meaning, Kannon represents qualities, attributes and abilities that, whether manifest, masked or mixed exist within oneself, within others and are inherent in the nature of the world we live in.

Take a simple example, Kannon is a symbol of both compassion and the capacity to help in a positive way.  It is no exaggeration to say that within each of us, we have the ability to think beyond ourselves and hold both a caring feeling and a willingness to help at least some of the people in our lives.  Heck, just watching the way we care for and love our dogs and other pets is our inner Kannon at work.  Also, I think it is safe to say that each of us has been helped in a kind, considerate and useful way by someone else.  Many of us had loving parents and/or grandparents, enjoy dear friendships or other warm relationships that have helped us along the way.  So that which Kannon represents exists in ourselves and others.  This kind assistance is also built right into the world around us.  Everything from the warmth of the sun, to the fresh water we drink and the food that sustains us can be seen as examples of kind help that reduces our suffering and supports our happiness.  There is a supportive hospitality built right into our world.

So when we bring to mind the power of Kannon we remember the kindness and ability to offer caring help within ourselves, others and our world.

But as you might imagine, Shingon has more to say about Kannon.  If we turn to the Taizo-kai Mandala, specifically the Kannon Hall (directly to the left of the Central Hall) we find Kannon in the center position of the inner row.  This is the position of honor and here Kannon symbolizes "gedatsu", liberation.  So here we find that calling to mind the power of Kannon is to contemplate our own enlightenment, the awakening of others and the Buddha-nature inherent in the phenomenal world.

But in the context of the Kannon Hall this liberation, this enlightenment is specifically awakening into myokanzatchi.  Myokanzatchi is one of the five wisdoms represented by the five buddhas of both the Taizo-kai and Kongo-kai Mandalas.  Myokanzatchi is often translated as the wisdom of wondrous perception, which has the capacity to immediately understand all beings and things and possesses the ability to teach the Dharma to any being in such a way as they are able to absorb it and put it to use in their lives.  Here we see the power of Kannon as clarity of mind, totally without confusion coupled with mastery in transmitting the teachings.  

And remember this clarity and mastery is within ourselves, in others and part of the fabric of the world.

And finally, and perhaps the most esoteric meaning of bringing to mind the power of Kannon - Kannon also represents self nature (svabhava) as purity.  Completely unstained, free from the kleshas and the bonds of karma.  Kannon represents experience wholly beyond samsaric existence while never abandoning those suffering in it.  Kannon represents that untouched aspect of being that is not tarnished by confused, harmful actions and the accumulated negative impact of karmically charged experiences so common in life.  And again, this purity is not separate from ourselves, others or existence.

  

So as we recite the Kannon-gyo, and we repeat "nen bi kannon riki" again and again allow the full meaning of Kannon to inspire your practice.  And remember, as Ajari Tanaka has said, "you are all bodhisattvas"...

Shingon's Ninth Level of Mind

Kukai gives the name, "The Profoundest Exoteric Buddhist Mind that is Aware of its Nonimmutable Nature" to his ninth level of mind. (p. 211) Kukai identifies the mythic origin of this level of mind in the following passage:

"Vairocana Buddha preached extensively for two weeks the meaning of this [mind], after having attained enlightenment for the first time, to the great Bodhisattva Samantabhadra and to others. He was residing, as it were, in a lotus-adorned abode of glorious enlightenment in the country called the World of Dharma. He manifested himself in seven places and held eight assemblies to unfold the Avatamsaka Sutra. He first entered the concentration known as the sagaramudra samadhi and meditated on the complete diffusion of the Nature of Dharma (dharmata). (p. 212 - 213)

The reference to the Avatamsaka Sutra links this mind to the Hua-yen (Kegon in Japanese) School of Buddhism.

(Quotations are from "Kukai: Major Works", Hakeda, 1972)

If you are interested in Shingon, please write to us at mandalavermont@gmail.com

Unconditioned and signless...

 

"The One Way, unconditioned and signless, is spotless;

It unfolds the teaching of nonduality of neither being nor nonbeing.

When both the seeing and the seen are negated, the eternal ground of quiescence will be found;

When all thought determinations are exhausted, one will meet with Mahavairocana."

Excerpted from the verse conclusion of Kukai's eighth level of mind, "The Mind that is Truly in Harmony with the One Way".  (Kukai: Major Works, Hakeda, 1972, p. 73 or 210)

Please contact us at mandalavermont@gmail.com to learn more about the study and practice of Shingon.

Kukai's Ninth Level of Mind...

 

"That which is near to us and yet difficult to perceive is our Mind. He who is infinitesimal and yet who pervades all space is our Buddha. Our Buddha is suprarational and our Mind is boundless... What is really mysterious and unfathomable is the Buddha which is our Mind."

From Kukai's description of the ninth level of mind ("Kukai: Major Works", Hakeda, 1972, p. 211)

If you are interested in the study and practice of Shingon, please contact us at mandalavermont@gmail.com

The roots of all good...

"Just as the sea embraces a hundred rivers, the roots of all good are gathered in this single syllable. Therefore it is called the mantra of the ocean mudra samadhi. Thus if you visualize this syllable one time, it surpasses the merit of reciting simultaneously the eighty thousand Buddhist teachings."

From the "Ajikan Yojin Kuketsu", Kukai's Record of Oral Instructions on the A-syllable Visualization transcribed by his student Jichie. (Shingon: Japanese Esoteric Buddhism, Yamasaki, 1988, p. 193)

For more information about our practice and study of Shingon, please reach out to us at mandalavermont@gmail.com

Emptiness of self...

Perhaps everyone knows the Heart Sutra's most famous lines:

"O Shariputra form is emptiness, emptiness is form, form is no other than emptiness, emptiness is no other than form."

There is no doubt that this classic formulation of non-duality has a unique place in Buddhist thought and practice. But today I'd like to draw your attention to the line that follows:

"Of sensation, conception, predisposition and consciousness the same can be said."

So it follows that:

"O Shariputra sensation is emptiness..., conception is emptiness..., predisposition is emptiness..., and consciousness is emptiness..."

All five skandhas are emptiness, shunyata. In truth we could rewrite this passage in a summary form saying:

"Oh Shariputra, the skandhas are emptiness, emptiness is the skandhas, the skandhas are no other than emptiness, emptiness is no other than the skandhas."

And what are the skandhas? They are ourselves...

Please contact us at mandalavermont@gmail.com to learn more about our practice and study of Shingon.

Ungraspable void...

From Kukai's "Aji-gi", The Meaning of the A-Syllable...

"The A-syllable is the originally unborn, ungraspable void. This ungraspable void is endowed with a multitude of virtues and embraces the truth of all Buddhas everywhere. Because it is based on mutual empowerment with the void, it embraces all Buddha-truths..."

(Shingon: Japanese Esoteric Buddhism, Yamasaki, 1988, p. 193 - 194)

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Dream...

 

"Meditate deeply to know the very bottom of the mind.

Where the Great Mirrorlike Wisdom of Mahavairocana shines infinite virtue all around."

From "Singing Image of a Dream", number three in a collection of poems called "Poems that Sing Ten Images" ("Tantric Poetry of Kukai", M.Gibson & H. Murakami, 1987, p. 26)

If you would like to learn more about our practice and study, please email us at mandalavermont@gmail.com

Release from suffering & cultivating goodness...

From an inscription on a Chinese Buddhist stele circa 543 AD...

"True enlightenment has no words, but without language one cannot interpret its essence. Although manifestations [of the Truth] appear in response to [sublime] stimuli, without [Buddhist] images there would be no way to express its appearance. Therefore, for the release from suffering, nothing surpasses devotion to images; and for cultivating goodness, there is nothing better than reverence for scriptures and icons."

From "With a Single Glance" (C.J. Bogel, 2009, p. 42)

P.S. If you are interested in the study and practice of Shingon, one of Japan's few surviving tantric (vajrayana) traditions please reach out to us at mandalavermont@gmail.com...

Song of the Echo...

"Seeking the origin, we find that things have no essence.

All is unborn, imperishable, and has no beginning or end.

Stay in the One Mind of no discrimination."

From "Singing Image of an Echo", number six in a collection of poems called "Poems that Sing Ten Images" ("Tantric Poetry of Kukai", M.Gibson & H. Murakami, 1987, p. 29)

P.S. If you are interested in the study and practice of Shingon, one of Japan's few surviving tantric (vajrayana) traditions please reach out to us at mandalavermont@gmail.com...