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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"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.
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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
