Toward an Understanding of the Kannon-gyo, the 25th Chapter of the Lotus Sutra: Part #2

Please remember, in the first installment of our discussion of the Kannon-gyo we explored the symbolism of Kannon.  There we determined that Kannon represented compassion and a capable willingness to help others.  We also found that Kannon represents the liberation that characterized by the ability to clearly understand others and teach them dharma perfectly suited to each individual without error or omission.  Finally we found Kannon represents the inherent purity that is the essence of all beings.

In this, our second discussion of the Kannon-gyo we will explore the methods of meditative practice that are woven into the opening section of the sutra.  Though there are a number we will focus on three - mantra, contemplation and paying homage.

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The opening section of the Kannon-gyo begins as many Mahayana sutras do, with a question to the Buddha.  The Kannon-gyo starts with a bodhisattva named "Infinite Thought" asking the Buddha, "World Honored One! For what reason is the Bodhisattva Avalokitesvara named Regarder of the Cries of the World?"  The Buddha begins his answer to Infinite Thought in this way:

"Good son! If there be countless hundred thousand myriad kotis of living beings suffering from pain and distress who hear of this Bodhisattva Regarder of the Cries of the World, and with all their mind call upon his name, the Bodhisattva Regarder of the Cries of the World will instantly regard their cries, and all of them will be delivered,"

In the Buddha's opening response we see Kannon is clearly depicted as a being who is ready, willing and able to come to our aid.  A benign being with power greater than our own, but who is deeply concerned for our well being, so deeply in fact that they will come and relieve our suffering.  

But let's switch our perspective from Kannon, whether being or symbol, to something closer to ourselves, to those suffering beings and what they are being asked to do.  Here the Buddha teaches that if we are suffering and wish for the aid of Kannon we must, with all our "mind call upon his name".  To receive Kannon's help we must call the name of Kannon with a singular concentration.  To request and receive this compassionate treatment, to contact the awakened clarity and understanding, to experience the purity of being we must with one-pointed mind, recite the name of the bodhisattva.

This is the first method of meditation and it is none other than mantra practice.  It's probably even fair to call this practice Kannon nembutsu.  This is a voiced practice that simultaneously invokes the qualities, attributes and abilities Kannon represents but also trains the mind on Kannon as its singular focus.  

Next the Buddha gives very specific instructions regarding this mantric method of meditation by relating a story of a merchant chief leading a large group of traders through a dangerous land while in possession of very valuable cargo.  According to the Buddha this merchant chief exhorts his companions as follows:

'Good sons! Be not afraid.  With one mind do you invoke the title of the Bodhisattva Regarder of the Cries of the World, for this bodhisattva is able to give courage to all the living.  If you invoke his name, you will be freed from these enemies and robbers.'

The Buddha continues:

On hearing this, if all the traders together with one voice cry, 'Namah! Bodhisattva Regarder of the Cries of the World!' then, by invoking his name, they will be relieved.

This in none other than the mantra, "Namu Kanzeon Bosatsu".  Ajari Tanaka first shared this mantra with us at a retreat held at the South Starksboro Friends Meeting House in the early 2000's.  He instructed us to recite, "Namu Kan" over and over, and when he rang the bell signaling the completion of the recitation practice,we were to recite the complete mantra, Namu Kanzeon Bosatsu for the final recitation .  

In these opening paragraphs of the Kannon-gyo the admonition to "call the name" of Kannon is repeated eight times.  Each time, calling the bodhisattva's name was the way to receive Kannon's help for all manner of problems.  Whether it be the danger of a fire, flood, gale winds, a sword strike, even wicked demons or imprisonment, calling the name of the bodhisattva in this one-pointed nembutsu style mantra recitation is how to unlock the power of Kannon. 

After the introduction of mantra, the Buddha changes his response to Infinite Thought's question.  Here the Buddha explains that the way to overcome the kleshas, the three poisons of passion, aggression and ignorance is to "keep in mind and revere" Kannon Bosatsu.    In the previous section, the Buddha focused on Kannon's role in protecting us from physical harm and other outer obstacles.  Here he switches to inner obstacles, the primary obstacles to progressing along the path to awakening.  Instead of one-pointedly reciting the name of the bodhisattva, here we turn to a contemplative practice.  By holding in our mind and appreciating the compassionate aid, the enlightenment, the clarity and mastery in teaching the Dharma and the purity which Kannon represents we can recognize the kleshas when they arise, dissolve them and eventually uproot them from our mind.  This phrase to keep and revere is repeated three times in this short section and "keeping him in mind" is mentioned once more.

Quietly holding the notion and/or image of Kannon in our minds with an appreciative admiration will help us avoid the accumulation of entrapping karma by reducing and eventually eliminating the influence of the kleshas from our mind. This is a very deep practice. 

Next, a third method is introduced.  Here in the context of wish fulfillment the Buddha encourages us to worship and pay homage to Kannon Bosatsu.  The Buddha repeats the phrase worship and pay homage five times.  The first example given is a desire for children, and if one worships and pays homage to Kannon wonderful children will come.  This reminds me of what one sees at temples all over Japan - people visiting temples and shrines, offering candle, incense and prayer to the enshrined Buddha, bodhisattva, myo-o or kami in a quiet, respectful attitude for all manner hopes and dreams.  There are always racks outside these sacred spaces hung with wooden talismans with people's wishes and dreams written on them, clacking together in the breeze.  Through this quiet appreciation, this worship and homage we are trying to unlock the key to fulfillment and a happy life.  

The sutra goes on to describe the power of this last method saying that if one worships and reveres Kannon, "only for a moment" the merit accumulated would be equivalent to that of a person who "cherishes the names of bodhisattvas (numerous as) sands of sixty-two kotis of the Ganges, who all his life makes them offerings of food, drink, garments, bedding, and medicaments".  It is important to remember that, especially in the Mahayana and Vajrayana the accumulation of merit is a required precursor to enlightenment.  Here a moment of respectful appreciation is seen as equivalent to a lifetime of material offerings.  

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In this opening section of the Kannon-gyo, by looking closely we can find methods of meditation essential to our path.  Mantra recitation, contemplation and paying homage are all upaya, skillful means meant to reduce our suffering.  They are powerful methods of meditation that will deepen our understanding of what Kannon represents.  They will also deepen our understanding of ourselves.  Fortunately these methods are also readily accessible and very easy to do, so please include them in your personal practice.  The benefits will be most welcome and well worth any effort. 

All quotations are sourced from "The Threefold Lotus Sutra", Kato/Tamura/Miyasaki - translators, Kosei Publishing Co., Tokyo, 1975, p. 319 - 321

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)

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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)

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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)

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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)

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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...

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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)

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