About the Four (Bodhisattva) Vows (Shigu Seigan Mon)

[Jundo]

Ah, the endless road of Zen, always fulfilled right here in this step, and this step, and this ...

Our version of the Four Vows at Treeleaf is this:

THE FOUR VOWS

EVERYONE TOGETHER:
(To be chanted 3x - moderate, louder and whisper)

To save all sentient beings, though beings numberless

To transform all delusions, though delusions inexhaustible

To perceive Reality, though Reality is boundless

To attain the Enlightened Way, a Way non-attainable

A little trivia about the melody and wording of the "Four Bodhisattva Vows" at Treeleaf:

Why do we Chant the "Four Vows" in the particular pattern that we do, moderate on the first verse, more forceful on the second, quieter on the third?

This is something that I inherited from my mentor, Rev. Doshin Cantor of the White Plum, as it was the way in his Sangha when I was sitting there. However, the Soto way of Chanting the Four Vows in Japan (the Shigu Seigan Mon / 四弘誓願文) is actually very steady and constant:

So, I contacted Joan Halifax who composed the melody with the late Bernie Glassman Roshi (who also created the interesting melody for our English "Identity of Relative and Absolute Chant/Sandokai" which, truly, is vaguely based on Fiddler on the Roof! ), and she said ...

dear jundo,

warm wishes to you.
am not sure of the meaning but i think this is something bernie and i devised years ago.
we also have tonal shifts in other chants: jeweled mirror and identity...
and of course gate of sweet nectar has significant melodic shifts.
as to why, i don't remember...
this doesn't help you much. so sorry...
two hands together,

Rev. Joan Jiko Halifax
Abbot, Upaya Zen Center

We chant that way because, well ... that is the way we chant!

This reminds me of a true story, when I once asked a priest at Eiheiji's branch temple in Tokyo about why they ring the bells accompanied by drums with a certain pattern. (It turned out later that it is because it is timekeeping signals, like European churchbells). But he did not know, so called an older priest who ALSO did not know, but said to me: "We ring the bells that way because ... that is how we ring the bells!" Very Zen!

However, here is the interpretation of this which I hold in my heart, rather my own feeling, so let us consider it the "official" Treeleaf explanation if it is okay!

First, we chant with sincerity and equanimity;

Second, we chant we more energy and determination to realize these Vows;

Third, we allow the Vows to merge with quiet and stillness.

Why does our English "Four Vows" at Treeleaf have its particular wording?

It is my translation and wording, although inspired by other sources and the Mahayana meaning. The original Chinese/Japanese is:

四宏誓願
眾生無邊誓願度；
煩惱無盡誓願斷；
法門無量誓願學；
佛道無上誓願成

Shu Jo Muhen Seigando

Bonno Mujin Seigandan

Homon Muryo Seigangaku

Butsu Do Mujo Seiganjo

Our "Treeleaf Version" is this ...

To save all sentient beings, though beings numberless

To transform all delusions, though delusions inexhaustible

To perceive Reality, though Reality is boundless

To attain the Enlightened Way, a Way non-attainable

In the last line, I employed "non-attainable" instead of the phrase "unsurpassable" that seems more common in various English translations. Okumura Roshi, in Living by Vow, seems to say that the actual meaning is something like an enlightenment so "unsurpassable" that we can't get there. I would simply add that, while we keep moving forward even though we cannot "get there", from another wondrous way of seeing, we are ALREADY there and thus never any place to get at all.

The 無上 in the final line can mean "nothing higher" or "unsurpassable," but it can also mean "cannot be gotten on, can not be risen above" a road or "Way." So, it is an Enlightened Way that can not be gotten on or attained. This is more in keeping with the earlier lines about how we Vow to do what is impossible to do. Notice how the earlier lines are 無邊 (beyond number) 無盡 (inexhaustable) 無量 (boundless), with that 無 (mu) emphasizing both ultimate Emptiness, and the impossibility of the tasks which, nonetheless, we Vow to undertake. Why should the last line 無上 be not the same? In fact, I took this from Steve Hagen, another Soto teacher (Katagiri Lineage) who has:

To save all sentient beings, though they are numberless
To end all desiring, though desires are endless (or inexhaustible)
To learn the Dharma, though the Dharma is boundless
To realize the Buddha Way, though it is unattainable

Okumura says that the "Four Bodhisattva Vows" are associated with one older way that Buddha's Four Noble Truths were written (from p 16 here):

https://books.google.co.jp/books?id=...ing%22&f=false

I vow to enable people to be released from the truth of suffering.
I vow to enable people to understand the truth of the origin of suffering.
I vow to enable people to peacefully settle down in the truth of the path leading to the cessation of suffering.
I vow to enable people to enter the cessation of suffering, that is, nirvana.

Later, a Mahayana twist was put on things. (It is not only a "Zen" Practice, by the way, but most of the other Japanese flavors of Buddhism recite them, as well as Korean and Chinese schools.) The Mahayana versions emphasize that a Bodhisattva vows to do these impossible things but (and this is very important) knowing too that, in Emptiness, there is never any "sentient being" to save from the start, nothing to master or attain. Realizing such fact of "no sentient beings and nothing to realize" and getting the sentient beings also to realize this "nothing to realize" is precisely how one rescues the sentient beings!!!

Although the roots of our current Chinese version may stretch back further, it is found in the oldest known version (about 9th Century CE) of one of Zen's most cherished texts, the "Platform Sutra of the Sixth Zen Ancestor" (from page 143 here):

"Now that you have already taken refuge in the threefold body of Buddha, I shall expound to you the four great vows. Good friends, recite in unison what I say: 'I vow to save all sentient beings everywhere. I vow to cut off all the passions everywhere. I vow to study all the Buddhist teachings everywhere. I vow to achieve the unsurpassed Buddha Way.'

Although that version does not specifically seem to include the "although numberless/inexhaustable" part of each sentence, it is somewhat implied in the surrounding text, and a later version (about 13th Century CE) of the Platform Sutra does contain wording very very close to the modern (page 48 here):

http://www.thezensite.com/ZenTeachin...ranslation.pdf

“Good friends, now that we have done the repentances, I will express for you the four great vows. You should all listen closely: the sentient beings of our own minds are limitless, and we vow to save them all. The afflictions of our own minds are limitless, and we vow to eradicate them all. The teachings of our own minds are inexhaustible, and we vow to learn them all. The enlightenment of buddhahood of our own minds is unsurpassable, and we vow to achieve it ...

Thus, apparently, as the Platform Sutra was elaborated in later versions, someone added such phrasing to the Vows in order to more clearly reflect the Mahayana/Emptiness aspect.

Now, when you are a translator, there is much room for word choice and expression as one seeks to capture the meaning from one language to another. So, here are a whole bunch of translations in English, very differently phrased (and some in Hungarian!):

https://terebess.hu/zen/szoto/vows.html

My wording was also inspired by the version Chanted at the Sangha of my mentor, Doshin Cantor (and similarly used throughout the White Plum, at Upaya Zen Center and elsewhere), which also refers to "Reality" in the third line, rather than the more literal "Dharma Gates" (法門 Homon), which is what the Chinese version actually states. As Okumura Roshi says in Living By Vow (p. 17), "The original word for 'Dharmas' is homon (Dharma Gate), which means teachings about reality and reality based practice." Tanahashi Sensei, in his "Zen Chants" book says:

Dharma: A Sanskrit word means "truth," "teaching," "thing," or "phenomenon"
Dharma Gates: Aspects or characteristics of dharma

So, I feel that "Reality" is actually clearer than the technical "Dharma Gates" term for most folks, and is accurate.

However we word it, let us keep these Vows!

By the way, here is a particularly lovely way of chanting the Four Vows, in one Rinzai Zen style. So beautiful:

A Zazenkai Talk reflecting on the Four Vows (and Verse of Atonement too) ... from about 01:50:00 here:

Gassho, J

sattodaylah

sorry to run long

[Tokan]

Hi all

Thank you for the explanation Jundo. Rev Jiyu Kennett of the Order of Buddhist Contemplatives, that I used to train with in the UK, set the Buddhist liturgy to a form of plainsong chant that combined Japanese and Catholic/Anglican influences, or so it seemed to me anyway. It was very beautiful but also very long lol. Prefer what we do here for the householder life, I don't have an hour or so each morning to recite sutras!

Gassho, Tokan (satlah)

[Mokuso]

Thanks!
Gassho, Mokuso

[Bion]

Hi all

Thank you for the explanation Jundo. Rev Jiyu Kennett of the Order of Buddhist Contemplatives, that I used to train with in the UK, set the Buddhist liturgy to a form of plainsong chant that combined Japanese and Catholic/Anglican influences, or so it seemed to me anyway. It was very beautiful but also very long lol. Prefer what we do here for the householder life, I don't have an hour or so each morning to recite sutras!

Gassho, Tokan (satlah)

Just a bit of trivia: the entirety of the standard Soto-shu morning service chanting, starting with Fumobon Ge, going through Daihi shu, Shosai shu, Ekos, Heart Sutra, chanting the names of the 57 Buddhas, Sandokai, Hokyo Zanmai, Juryohon ge, and some of the dharanis are recited various times, it all takes roughly 50 minutes, including a gazillion prostrations. Talk about a morning workout! I absolutely love it . Like you mentioned, though.. I feel sometimes, westerners have a tendency to slow things down a bit too much, as if “mindful” meant sluggish or painfully slow..

Sat Today

[Tokan]

Thanks Bion.

I'd forgotten about all the prostrations hehe!

Gassho, Tokan (satlah)

[Bion]

Thanks Bion.

I'd forgotten about all the prostrations hehe!

Gassho, Tokan (satlah)

Remember Jukai? I was sore the next day!

Sat Today

[Naiko]

Thank you, Jundo!
Gassho,
Naiko
st lah

[Jundo]

Just a bit of trivia: the entirety of the standard Soto-shu morning service chanting, starting with Fumobon Ge, going through Daihi shu, Shosai shu, Ekos, Heart Sutra, chanting the names of the 57 Buddhas, Sandokai, Hokyo Zanmai, Juryohon ge, and some of the dharanis are recited various times, it all takes roughly 50 minutes, including a gazillion prostrations. ...

Here is more information on that than almost anyone needs: This is the Morning Service at Sojiji ... an amazing, beautiful ballet ...

Here are some notes on the content of the above, some of which may surprise some folks:

This is the "Morning Service" (朝課 Choka) at Sojiji Head Monastery, Master Keizan's old temple. It is said the ceremony has been performed without missing a morning for the 700 years of Sojiji.

It starts with 荒神諷経（こうじんふぎん）Kojin Fugin, Sutra Chanting for the Protective Guardian of the Three Treasures (Sambo Kyojin) ... D.T. Suzuki explains ...

Of the many protecting gods of Buddhism the following may be counted as belonging more or less exclusively to Zen, and they have each his or her own special quarter where they perform their several official duties for Buddhism. ...

Sambo Kojin seems to be a Japanese mountain god in the form of an Indian god. He is found outside the temple buildings. As the monasteries are generally located in the mountains this god who is supposed to preside over such districts, is invited to have his residence in the grounds so that he would be a good protector of the Brotherhood against the inimical influence of evil spirits.

That commences the Heart Sutra (Hannya Shingo) and Dedication (Eko: the Dedication of Merit) ...

... then (from 9:10) the "Tendoku" (literally, "spin reading") ritual reading of the 600-fascicle Large Prajña Paramita Sutra (Dai Hannya Kyo). Tendoku ritual reading involves shouting the title and volume number of the sutra, then quickly flipping through the Sutra book itself. The purpose is a bit esoteric, much like the belief that simply praising the name of a Sutra equals the merit of reading the whole Sutra.

(From 11:00) the Protective Deity Dharani (Kojin Shingon ... Onken Baya Ken Baya Un Batta So Wa Ka ... don't ask what it means, for the sound is the power more than the meaning now lost ... and it derives from esoteric Buddhism ... ) followed by Eko (Dedication of Merit) ...

Sanbokojin was considered to be the same as Kenbaya, which was a deity of earthquakes ... The etymology of Kenbaya was "Kampa" (seismic wave) in Sanskrit.

Next portion (from 16:45) is 伝灯諷経 (Dento Fugin ... Sutra Chanting for the Transmission of the Lamp) for all the ancestors from India, China to Japan. That consists of the Sandokai (Relative & Absolute) and Eko, then (from 20:20) the Names of the Ancestors & Eko, then (from 24:35) at a very slow rhythm picking up toward the end, the Daihishin Dharani (Great Compassionate Heart Dharani, sometimes called Daihishû ) ...

http://www.izauk.org/multimedia-arch...i-shin-darani/

... and (from 34:30) Eko with Prostrations to the Two Founders (Dogen & Keizan) and the Five Ancestors of Sojiji (御両尊諷経・五院尊諷経)...

https://web.archive.org/web/20150225...iju_fugin.html

The Daisodō [Large Dharma Hall] at Sōjiji, which functionally corresponds to Eiheiji’s Hattō [Dharma Hall] also enshrines great bodies of Buddhist wisdom, but in a way that emphasizes the pivotal figures in Sōjiji’s illustrious institutional history. Its altar enshrines sixty-two memorial tablets (ihai) for Sōjiji’s earliest patriarchs, and secreted away behind the altar are master portraits of some of Sōjiji’s great institutional leaders. These images have not been published and are not visible to the public, but according to the oral description of a novice in June 2013, Keizan occupies pride of place in the center, flanked by his dharma predecessor Dōgen on the right, and his dharma heir Gasan Jōseki (1275–1365/6) on the left. Especially when compared with the “one Buddha, two patriarchs” triad, this site-specific arrangement makes a clear ideological statement about the importance of Keizan to the sect as a whole. The triad is also joined by five other major temple founders, the so-called goin kaiki [Five Temple Founders]. According to the Sōjiji researcher Joshua Irizarry, to the left of Gasan are Daitetsu Sōryō (1333–1438), who opened Denpō-an, and Jippō Ryoshū (1318–1405), who established Nyoi-an. To the right of Dōgen are Tsūgen Jakurei (1322–91), who established Myōkō-an, Taigen Sōshin (d. 1371), who opened Fuzō-in, and Mutan Sokan (dates unknown), who opened Tōsen-an. These temple bodies again reiterate Sōjiji’s overwhelming historical interest in institution-building.

You can see the Master visit the mortuary tablets for the dead at 37:45. Then Eko.

Then (from 40:00) Mortuary Hall Sutra Chanting (Shido Fugin 祠堂諷経) for deceased monks with chanting of Verse of the Life Span of the Tathâgata Chapter of the Lotus Sutra (Juryôbon ge) ...

http://global.sotozen-net.or.jp/eng/...pdf/02/a05.pdf

http://global.sotozen-net.or.jp/eng/.../pdf/01/07.pdf

... finishing at 45:45 with a nice 3 Bows (Sanpai). All retire.

Gassho, J

STLah

[Jundo]

And as an extra bonus for Bion, here is the full list of Chants with translations of all the Eko texts for each during the Choka morning service (from Gyoji Kihan). It seems a bit out of order however, compared to the above version from Sojiji:

~~~~~~~~~~~~~

Eko Texts for Morning Sutra Chanting

1. Buddha Hall Sutra Chanting
“Universal Gate” Chapter
Great Compassion Dharani
Disaster Preventing Dharani (3 times)

Having chanted the “Universal Gate of Kanzeon Bodhisattva” Chapter of the Sutra of the Lotus of the Wonderful Dharma, Great Compassionate Mind Dharani, and Marvelously Beneficial Disaster Preventing Dharani, we reverently offer the merit accumulated thereby to our Great Benefactor and Founder of the Teachings, the Original Master Shakamuni Buddha (if main object of veneration is other than Shakamuni Buddha, next add, “and to <Name>, the main object of veneration seated at this place of practice), to the Eminent Ancestor, Great Master Jōyō, and to the Great Ancestor, Great Master Jōsai, that it may adorn their awakening, the unsurpassed fruit of buddhahood. We further offer it to the dharma-protecting devas; to the dharma-protecting saints; to the earth spirit of this place and to the monastery-protecting spirits; to Jōhō Shichirō Daigen Shuri Bodhisattva; and to the tutelary deities enshrined in all halls. We pray for peace in the land, harmony among all nations, prosperity and longevity for donors throughout the ten directions, tranquility within the monastery, and peace and happiness for the oceanic assembly; may sentient beings throughout the dharma realm equally perfect omniscience.

2. Sutra Chanting for Arhats
Heart Sutra

We humbly beg your attentive concern and sympathetic response. Having chanted the Heart of the Great Perfection of Wisdom Sutra, we transfer the merit generated thereby to the eternal three treasures in the ten directions; to the countless disciples in the sea of buddhahood; to the sixteen great arhats; and to all beings associated with the class of worthy ones. We pray that you will use your three awarenesses and six supernatural powers to turn the age of the end of the dharma into the age of the true dharma; use your five powers and eight liberations to lead living beings to the birthless; continuously turn the two wheels of the monastery; and forever prevent the three disasters from afflicting the land.

3. Ancestral Teachers Hall Sutra Chanting [13]
Harmony of Difference and Equality
Precious Mirror Samadhi

We humbly beg your true compassion and attentive concern. Having chanted the Harmony of Difference and Equality and the Precious Mirror Samadhi, we offer the excellent merit accumulated thereby to the successive generations of buddhas and ancestors who transmitted the flame, (great assembly together recites names in lineage, beginning with the Most Reverend Bibashi Buddha and ending with lineage holder immediately preceding founding abbot of monastery in question. For example, at Eiheiji, recitation ends with Most Reverend Tendō Nyojō; at Sōjiji, it ends with Most Reverend Tettsū Gikai), raising it to requite their compassionate blessings.

4. Sutra Chanting for Founding and Former Abbots
Great Compassion Dharani

We humbly beg your true compassion and attentive concern. Having chanted the Great Compassionate Mind Dharani, we offer the excellent merit accumulated thereby to the founding abbot, Most Reverend <Name>, the second abbot, Most Reverend <Name>, and to each of the Most Reverend <Names> (list successive generations of former abbots), raising it to requite their compassionate blessings. We further make an assisting offering to Most Reverend <Names> (list abbots emeriti and venerable monks who rendered special service to monastery in question or were closely associated with it), to exalt their
posthumous status.

5. Ancestors Hall Sutra Chanting
Verse from the “Life Span” Chapter [of the Lotus Sutra]

We humbly beg the three treasures for their attentive concern. Having chanted the Verse from the “Life Span of the Tathagata” Chapter of the Sutra of the Lotus of the Wonderful Dharma, we transfer the merit generated thereby to the reverends <Names>, head seats <Names>, trainee monks <Names>, and deceased monks of this monastery; to the departed spirits of every member of the sangha throughout the dharma realms; to the founding patron <Name> of this monastery; to the spirits of martyrs of every nation; (various spirits of deceased patrons associated with the temple; precepts names of various spirits who are memorialized daily and memorialized monthly; at the two head temples, names are added from registries of past members of Dharma Protecting Society, Society for Support of Education, as well as various spirits of people formerly in Felicity Association, Buddha Compassion Association, etc.); to the patrons associated with the ancestors hall of this monastery; to the six close kin and seven generations of parents of the pure assembly gathered at this monastery; and to sentient beings throughout the dharma realm. May they equally perfect awakening.

[Bion]

And as an extra bonus for Bion, here is the full list of Chants with translations of all the Eko texts for each during the Choka morning service (from Gyoji Kihan). It seems a bit out of order however, compared to the above version from Sojiji:

~~~~~~~~~~~~~

Eko Texts for Morning Sutra Chanting

1. Buddha Hall Sutra Chanting
“Universal Gate” Chapter
Great Compassion Dharani
Disaster Preventing Dharani (3 times)

Having chanted the “Universal Gate of Kanzeon Bodhisattva” Chapter of the Sutra of the Lotus of the Wonderful Dharma, Great Compassionate Mind Dharani, and Marvelously Beneficial Disaster Preventing Dharani, we reverently offer the merit accumulated thereby to our Great Benefactor and Founder of the Teachings, the Original Master Shakamuni Buddha (if main object of veneration is other than Shakamuni Buddha, next add, “and to <Name>, the main object of veneration seated at this place of practice), to the Eminent Ancestor, Great Master Jōyō, and to the Great Ancestor, Great Master Jōsai, that it may adorn their awakening, the unsurpassed fruit of buddhahood. We further offer it to the dharma-protecting devas; to the dharma-protecting saints; to the earth spirit of this place and to the monastery-protecting spirits; to Jōhō Shichirō Daigen Shuri Bodhisattva; and to the tutelary deities enshrined in all halls. We pray for peace in the land, harmony among all nations, prosperity and longevity for donors throughout the ten directions, tranquility within the monastery, and peace and happiness for the oceanic assembly; may sentient beings throughout the dharma realm equally perfect omniscience.

2. Sutra Chanting for Arhats
Heart Sutra

We humbly beg your attentive concern and sympathetic response. Having chanted the Heart of the Great Perfection of Wisdom Sutra, we transfer the merit generated thereby to the eternal three treasures in the ten directions; to the countless disciples in the sea of buddhahood; to the sixteen great arhats; and to all beings associated with the class of worthy ones. We pray that you will use your three awarenesses and six supernatural powers to turn the age of the end of the dharma into the age of the true dharma; use your five powers and eight liberations to lead living beings to the birthless; continuously turn the two wheels of the monastery; and forever prevent the three disasters from afflicting the land.

3. Ancestral Teachers Hall Sutra Chanting [13]
Harmony of Difference and Equality
Precious Mirror Samadhi

We humbly beg your true compassion and attentive concern. Having chanted the Harmony of Difference and Equality and the Precious Mirror Samadhi, we offer the excellent merit accumulated thereby to the successive generations of buddhas and ancestors who transmitted the flame, (great assembly together recites names in lineage, beginning with the Most Reverend Bibashi Buddha and ending with lineage holder immediately preceding founding abbot of monastery in question. For example, at Eiheiji, recitation ends with Most Reverend Tendō Nyojō; at Sōjiji, it ends with Most Reverend Tettsū Gikai), raising it to requite their compassionate blessings.

4. Sutra Chanting for Founding and Former Abbots
Great Compassion Dharani

We humbly beg your true compassion and attentive concern. Having chanted the Great Compassionate Mind Dharani, we offer the excellent merit accumulated thereby to the founding abbot, Most Reverend <Name>, the second abbot, Most Reverend <Name>, and to each of the Most Reverend <Names> (list successive generations of former abbots), raising it to requite their compassionate blessings. We further make an assisting offering to Most Reverend <Names> (list abbots emeriti and venerable monks who rendered special service to monastery in question or were closely associated with it), to exalt their
posthumous status.

5. Ancestors Hall Sutra Chanting
Verse from the “Life Span” Chapter [of the Lotus Sutra]

We humbly beg the three treasures for their attentive concern. Having chanted the Verse from the “Life Span of the Tathagata” Chapter of the Sutra of the Lotus of the Wonderful Dharma, we transfer the merit generated thereby to the reverends <Names>, head seats <Names>, trainee monks <Names>, and deceased monks of this monastery; to the departed spirits of every member of the sangha throughout the dharma realms; to the founding patron <Name> of this monastery; to the spirits of martyrs of every nation; (various spirits of deceased patrons associated with the temple; precepts names of various spirits who are memorialized daily and memorialized monthly; at the two head temples, names are added from registries of past members of Dharma Protecting Society, Society for Support of Education, as well as various spirits of people formerly in Felicity Association, Buddha Compassion Association, etc.); to the patrons associated with the ancestors hall of this monastery; to the six close kin and seven generations of parents of the pure assembly gathered at this monastery; and to sentient beings throughout the dharma realm. May they equally perfect awakening.

Oh, you spoil me! Thank you very much! I have very deep appreciation for our ceremonies and for you all who safeguard them and pass them on. Though Zen evolves like any other living thing, it is such a wonderful thing to know that our mouths and bodies, through the ceremonies, are continuations of those of other devoted practitioners and respected masters from centuries ago.

Sat Today

[Meian]

Thank you for sharing this, Jundo.


Gassho2
stlh

Sent from my SM-G975U using Tapatalk