Memorable temples--Zenkoji in Nagano

This venerable old temple is dedicated to Amida Buddha.  The statue of Amida is said to be the oldest Buddhist image in Japan.  The story goes that two clans were feuding over the statue, which ended up dumped in a canal.  A man named Honda Yoshimitsu recovered the statue (one story claims the statue arose from the water and climbed on Yoshimitsu's back) and went on to found the temple.  The statue is actually a triptych with two attendant deities along with Amida.  However, this image is never on display--it is a hibutsu, a hidden Buddha.  For daily services, a copy is visible in the altar, and there is another higher-ranked image that is displayed for a special festival every seven years. 

The Nio-mon and the two guardian figures

The temple was founded in the Heian period, when Buddhism was first imported to Japan.  At that time, there were six major 'sects' of Buddhism that were named after particular sutras or teachings.  I use the word 'sects' advisedly, because many monks and scholars freely circulated to various temples depending on what they wanted to study, without much regard for the sect itself.  Nowadays, most of the Nara sects consist of only the original temple of each one.  As for Zenkoji, it seems to have been unaffiliated with any particular sect.  As the temple grew in size and popularity, it became necessary to have clerics manage the temple in a more organized way.  Now clerics of Tendai and Jodo share the ceremonial duties.  The chief priest of the Jodo temple, Dai Hon Gan, is always a woman, usually someone with a relationship to Japan's imperial family.  The temple of the chief Tendai priest is called Dai Kan Jin.  

The Dai Kan Jin, the temple of the Tendai chief priest

A weeping cherry tree in the garden of the Dai Hon Gan, the temple of the Jodo chief priestess

For overseas tourists, the location in Nagano city was a bit of a backwater, rather difficult to reach.  This changed when the Winter Olympics were held there.  Preparations included building a shinkansen bullet train line from Tokyo.  Now the faster trains reach Nagano city in about 90 minutes (from Tokyo).  

The temple Zenkoji is about 20 minutes on foot from Nagano station.  Buses are also available, but it is a pleasant walk when the weather is good.  There are many interesting shops, restaurants, cafes etc.  There are also a few smaller temples along the way, where you are free to step through the gate, enjoy the small garden, and put your hands together in front of the main hall (don't forget to drop a coin in the box).  Keep your eyes peeled--the small temples are easy to overlook.

Starting a few blocks from the Zenkoji temple gate, vehicular traffic is excluded from the main worshippers' path.  Various sub-temples line the road at this point, with cherry trees and other plantings visible beyond the walls.  Many of these are temple lodgings, including the one where I stayed, Fuchi no Bo.  These are actually temples with a priest in residence.  Lodgings with '--Bo' in the name are Jodo temples, while the Tendai lodging temples have names ending in '--In.'  Dai Hon Gan, the Jodo chief temple, is near the Nio Mon gate, with the Jodo temple lodgings nearby.  The Tendai main temple is near the San Mon gate, with Tendai-affiliated lodgings in the nearby area.  Commenters indicate that there is not much difference in the level of hospitality or ambience between the Jodo and Tendai temples, but each temple has unique features as well.  

Fuchi no Bo, a lodging temple

Dinner at the lodging temple was vegetarian, but the breakfast tray, above, had a couple of fish

The path approaching the temple

The Nio Mon gate has impressively large Nio guardian figures that are based on those in the great gate of the temple Todaiji in Nara.  They are powerful Deva gods that protect the temple from negative forces.  According to legends, the Devas will reach out to collar any bad guys that try to go through the gate.  The gate is not so old, maybe around 150 years or so--the gate having been rebuilt several times after fires.  Further up the path is the larger San Mon mountain gate (most Japanese temples are considered to be mountains, regardless of the actual geography).  Usually you can visit the upper story of the gate, although you must pay a hefty ¥500 for the privilege.  You get a good view of the temple precincts and an altar with an impressive statuary group.  You can photograph the scenery through the windows, although there is bird netting in the way.  When the gate was refurbished several years ago, they cleaned out six tons of guano (=BIRD POOP!) so I think we must forgive the netting.  Photos of the statues and the interior are not allowed. 

The gold-lettered name plate on the San Mon gate pops out against a clear summer sky

The 'Zenkoji' name plate--the top letter looks like the face of a cow-

In front of the main hall is a large incense cauldron.  Offering a burning bundle of incense involves sticking your hand through a hole in the side, so be careful not to get burned.

The main hall is unusual in many ways.  First, the main entrance is through the gable end of the building.  A guide told me this might be related to residential architecture of the time, and the fact that the temple was originally in Yoshimitsu's home.  The altar in the center is dedicated to Yoshimitsu, and the altar of Amida is set back and off to the left. By the way, The 'zenko' of the temple name is the Sino-Japanese reading of Yoshimitsu.  It is rather dark in there, so I sat down in the center to pray.  When I stood up, a volunteer guide informed me that the altar of Amida was to the left.  I should also mention that in order to approach the main altar, you need to buy another ¥500 ticket.  This is also expensive but maybe more worthwhile than the Nio Mon gate ticket.  For one thing, you can go through the Kaidan path darkness experience.  And you can also use the same ticket two days in a row.  I visited the first day on my own, and then used the same ticket for the early morning service the next day.   The free-entry zone of the temple has a famous statue of Binzuru, who was a physician.  You are free to touch this statue, and rubbing the part of the statue corresponding to any physical problems you may have is said to bring improvement. There are other impressive statues in the hall, although the hibutsu main image is never visible.  Also, check out the large platform with an array of ceremonial drums and bells.

 

This bell fell off its hook during a 19th century earthquake, chipping a nearby pillar

Be sure to check the wooden pillars supporting the part of the roof extending over the stairway of the main hall.  The four pillars are slightly twisted in relation to their stone bases.  My volunteer guide told me no one really knows the reason for this.  One theory is that it is earthquake-resistance technology.  In fact, the temple survived an earthquake estimated to be a 7 or 8 on the Japanese scale, the same scale as an earthquake that destroyed much of Kobe in the 1980s.  This earthquake was in the late 1800s.  In those days, people would often spend the night in the main hall, but no one in the temple was killed.  If you to to the far left side of the verandah (left as you face the altar) you will find a fairly large bell hanging from a hook.  The bell fell from its hook in the earthquake, leaving a mark in the pillar nearby.  It must have made quite a noise. 

Other notable buildings include a revolving sutra library--nowadays it is not turned much, but there are symbolic wheels you can turn as a substitute.  Further behind is a concrete Treasure Tower which has a memorial exhibition about a visit by the Dalai Lama (including a powder mandala that was preserved with glue instead of being scattered), a place for sutra copying, and an exhibit on curation of old statues.  The ticket for the main hall can also be used here, I think.  On the other side of the main hall is a garden area with lots of cherry trees, a bell tower, six large Jizo statues and other sights.

Check-in time was 3:00, and the procedure is done in the room.  The manager came and sat down to explain about the bath (in the basement), meals and the morning service.  The bath was communal, but limited to about six bathers in terms of size.  The meals were served in the room on large trays with everything arranged on beautiful crockery.  

To participate in the morning service, everyone assembled at 5:40 AM.  I figured the service would start at 600, but this was not quite accurate.  The manager appeared with a typical flag used by Japanese tour guides.  He led us a few doors up the path to the Dai Hon Gan and explained a bit of the local lore.  There is always a large red ceremonial umbrella that is visible when the priestess is there.  When she walks to the main hall for the morning ceremony, an attendant holds the umbrella over her.  There is also a man wearing formal kimono and hakama that walks ahead of her, a kind of bodyguard.  We waited at the San Mon gate.  When the Tendai priest emerged from his temple, also under a large red umbrella, two gongs on the bell came from the temple, signaling his approach.  It turns out that the Tendai priest sets out for the main hall a bit later each day in the spring and summer and a bit later each day in the fall and winter.   We were encouraged to join the locals in the custom of 'O Juzu chodai.'  This is a blessing from the priest, who touches you on the head with the tassels of his rosary.  To request this, you must kneel (one knee is okay) with hands together.  Our guide was surprised that he touched us with the beads rather than the tassels as he walked by.  Then we walked into the main hall for the Tendai part of the ceremony.  We were able to offer incense (in the form of chips) during the ceremony.  It opened with a long hymn sung by a group of about eight monks.  This lasted 20 minutes or so, and finally the doors of the altar were opened with great ceremony.  It was difficult to see very much, as the altar was in a deep recess.  The monks chanted a long sutra, perhaps the Amida sutra.  Then, the chief priest faced the congregation as we followed him in reciting 'Namu Amida Bu' (praise to Amida Buddha) ten times.  The ceremony also included recitation of the Jigage section of chapter 16 of the Lotus Sutra.  Our guide said we could sit informally on the tatami for most of the service but we should sit properly, in 'seiza,' for the nembutsu repetition.  Eventually, the altar doors were closed and a curtain lowered.  Then we filed to one side for the Kaidan darkness experience.  Basically, it involves walking through a pitch-dark underground tunnel that goes under the main altar.  The location of the altar is marked with a lock or door handle that you can rattle to express your desire to enter the Pure Land of Amida.  This is also the closest that ordinary people can get to the altar, although you can't see a thing.  Then you experience a symbolic rebirth by climbing up to the world of light.  

During our Kaidan tour, the priestess of Dai Hon Gan had made her way to the main hall, under her red umbrella, signaled with three strikes of the bell as she approached.  This ceremony was a bit shorter, and included a super fast run-though of the Heart Sutra.  We again did the ten recitations of the nembutsu.  As the priestess left the main hall, we again knelt for the 'O Juzu chodai' blessing.   Some of the lodging temples had more ceremonies in the morning, but Fuchi no Bo did not, so we were done for the day.  

Nagano is famous for soba (buckwheat) noodles--available at many shops near the temple

The temple stamp from the main hall

A stamp reading 'Fudo Son' from the  Dai Kan Jin

 n the shops along the main path, there are lots of rosaries, incense, sutra books and the like, as well as non-religious souvenirs including seven-spice pepper, cakes and so on.  For me, a good temple souvenir is the temple stamp.  I think many of the temples in the precincts offer them.  I got one of Fudo Myo-o at Dai Kan Jin and one in the main hall.  I didn't see any signs for them at Fuchi no Bo, but I think the priest there would do one if you requested it--it might lead to a bit of a chat with the priest, depending on how busy he is.

For a visitor with a strong interest in Buddhism, Zenkoji is worth the trip.  For a temple lodging experience, Zenkoji is right up there with Koyasan.  You could actually do a day trip to Zenkoji from Tokyo, although given the expense of the train ticket, an overnight stay would be more satisfying.  (Click on photos to see larger images)

Memorable temples--Sensoji in Asakusa, Tokyo

Almost every tourist in Tokyo has visited Sensoji--it is definitely among the top sights to see.  It is less well-known that the temple is the oldest one in Tokyo, founded in 645, according to Wikipedia.  The story: two brothers fishing in the river netted a small statue of Kannon (Kuan Yin or Avalokitesvara).  The village headman put the statue on display, which attracted many worshippers.  The temple was founded to house this statue.  To the right of the main hall, there is a shrine dedicated to the two brothers and the village headman.  Every other year, this shrine is the focus of a major festival, the Sanja festival.  Sanja refers to the three deified villagers enshrined there.  It is a prime example of the alliance between (so-called 'Shinto') shrines and (Buddhist) temples.  Anyway, back to the temple of Kannon.  The temple was visited by the famous monk Jikaku, who made a copy of the statue.  Some members of the Tokugawa family of shoguns patronized the temple; some of them (or some other patron) may be responsible for the famous Kaminari Mon gate.  This gate is a bit unusual, because it has representations of the gods of wind and thunder.  This may be for protection against storms and flooding, and is possibly related to another watery deity, the Dragon King, one of the supporters of Kannon. The subway station exits are near this gate--the view of the gate, a scenic willow tree and the long line of shops makes an immediate impression. 

Kaminarimon gate, featuring a large paper lantern and the God of Thunder (l) and God of Wind (r)

Many visitors do not make it past the long street of souvenir shops leading up to the temple.  For some, the commercialism is a bit shocking.  However, pilgrims everywhere, and especially in Japan, are eager to have a cup of tea, buy religious souvenirs, and buy a box of sweets to take home to Grandma.  It is true that there are probably three or four shops selling toys or junky souvenirs or sweets for every shop that sells incense and rosaries.  Regardless, please press on toward the main hall of the temple.  You will pass through the Hozomon gate (meaning gate in the form of a storehouse).  This gate also has guardian figures on either side.  Hanging on the wall facing the main hall is a huge pair of straw sandals.  I am not sure how this started, but offerings of sandals in various sizes are common in temples.  One explanation is that they are available in case the Buddha decides to go for a walk, but maybe we don't need to be that literal.  Passing through the gate, the impressive sweep of the main hall's roof dominates your view.  To the left is the five-story pagoda.  Old prints show the pagoda on the right side--I asked a volunteer guide why it was moved.  He said no one knows why, but here is my theory: on the left side of the temple grounds is another temple, Denzuin.  There is a beautiful Japanese stroll garden in the Denzuin compound.  In its present location, the pagoda contributes to the 'borrowed landscape' effect of the garden.  (Denzuin and the garden are generally not open to the public, but the garden is open on special occasions--check with a tourist info office.) 

The five-story pagoda and the Hozomon gate

Garden of Denzuin with the same pagoda seen in the distance

There is a huge incense burner in front of the main hall--it attracts lots of attention from sightseers, who like the story that patting the smoke on one's body will bring blessings, easing of pain, etc.  Just to the right of the incense burner is a small counter where you can buy a bundle of incense for 100 yen.  There are hibachis full of burning charcoal where you can ignite your bundle.  Carry it carefully to the incense burner to make your offering.

Clouds of incense smoke come from the cauldron. To the left is the ablution fountain.

Beside the incense counter, there is a place for o mikuji, a kind of fortune telling.  You put 100 yen in the slot, then pick up the cylindrical container and give it a shake.  Then, shake one stick out of the hole in the container.  That stick will have a number on it.  Open the drawer with the corresponding number and take the sheet of paper with your fortune printed on it (it has some English, as well as Japanese and classical Chinese).  You can take this home, or if you want some help from Kannon-sama, you can leave the paper tied on to a special rack for this purpose.    

The o mikuji container is filled with numbered sticks

  

Shake one stick out of the container, find the drawer with the corresponding number (and put the stick back in the container)

Next, on the other side of the incense counter (closer to the temple) you will find the ablution station, under the gaze of a large statue of the god Bishamon-ten.  This is the final preparation before entering the main hall.  You know the drill (if you have read my earlier posts on visiting temples): Dip out one scoop of water, swirl it a bit and pour it out below (this purifies the ladle).  Then, take another scoop of water--if possible, from the running water.  Rinse left hand/fingers, switch hands, rinse right hand/fingers, then bring a small handful of water to purify your mouth--don't drink directly from the ladle (although some people do) and you don't need to actually put the water in your mouth (although some people do).  Then, give the ladle a final rinse and you are good to go.

Bishamon-ten towers over dragons spouting water into the fountain

Go up the grand stairway of the main hall, or there is an elevator for universal access to your left as you face the building.  Many people line up in front of the large donation box in the center, but I feel this is not necessary, I just go right in on one side or the other.  The space is decorated elaborately--be sure to notice the dragon and heavenly maidens painted on the ceiling. The central altar is always closed.  It is covered with heavy decorated curtains that are changed from time to time (not sure why--seasonal, or related to the Buddhist calendar perhaps).  Usually there is a large Sanskrit letter, which represents the deity inside, Sho Kannon, or Holy Kuan Yin (one of the 33 forms of Kuan Yin).  There are usually elaborate offerings of flowers and sometimes saké, fruit, etc.  A few times a day, there are ceremonies featuring sutra chanting, where the priests enter to the sound of drums and bell.  There is a large offering box in front of the altar area, and this is where I drop my offering coins.  There is a bench around the offering box, which I think is for your hand luggage.  You should put your hands together to pray to Kannon, and it seems to be best if you are not burdened with shoulder bags or whatever.  Of course, this rule is not followed by everyone.  

A statue of Kannon is displayed in the main hall on special occasions

The statue of Sho Kannon is a hibutsu or hidden Buddha.  A member of the Asakusa volunteer guide association told me that the statue has never been seen by anyone in living memory.  According to this guide, the altar is opened only once a year, at midnight, with all the lights extinguished.  It is only opened for thirty seconds in complete darkness.  This is the strictest hidden Buddha that I know of.  Why are they hidden?  There are no stated reasons, as far as I know, but one possibility is that it makes people try harder to get close to or learn about the Buddha.  A copy of the statue was made by the famous priest Jikaku, but this is also never displayed.  On certain special occasions, another statue is put on display in front of the altar.  (Another example of a hibutsu is at the temple Gokokuji--it is visible at least one day a month-- I posted about this temple earlier.  Some other hibutsu are visible for a few days around Buddhist holidays.)

There are signs inside the main hall requesting no photography.  However, the signs are rather inconspicuous, and lots of tourists take pictures.  Once, when the statue was on display, I asked someone if it was okay to take pix.  The reply: if you don't use flash, *maybe* it's okay.  I suppose they don't want to chase down everyone who doesn't follow the rules--the atmosphere would be rather heavy.  But I hope that visitors will use their cameras discreetly, without flash or tripods, or noisy shutter sounds.  

The main hall is a ferro-concrete reproduction of the Edo-period original.  The sweep of the roof impresses everyone.

Behind the donation box, there is a mesh screen separating the altar area.  There is tatami on the floor there, where the priests conduct the ceremonies.  The entrance to this area is on the right hand side.  There is a rather brusque sign in English that says 'this area is for temple members only' or something like that.  This is not strictly true, but my guide friend told me that was posted because there were problems with tourists going into that area and causing trouble by touching things, making noise and so on.  So if you really want to go into the tatami area, you can, but you should maintain a respectful attitude, and speak to the person on duty there--maybe just a small bow and 'konnichi wa' ('hello').  For better effect, mention the word 'o mairi' or worship.  Leave your shoes neatly at the edge of the tatami area (notice how others are doing it), proceed quietly to the front of the altar and kneel.  There is an incense burner there with a coal smoldering under the ashes.  There is a container of incense chips.  You can take a pinch of incense and place it in the incense burner, with a bow (palms together) before and after.  There is a small offering box as well, and a donation is recommended--the incense has been purchased by the temple.  Other than that, as usual, the amount of the donation should be whatever you are comfortable with.  No one is checking.  

On your way out of the main hall, you will notice another omikuji place, and a desk where sutra books, rosaries, amulets and sutra copying sets are available.  These people don't speak English, as far as I know, but everything is visible in a display, so you can point to what you want.  There are amulets for various purposes--easy childbirth, school entrance, success in business, family harmony, and general ones.  You can get representations of Kannon in a few forms.  The cheapest one is a printed image that seems to be blurred on purpose--maybe that is connected to the hibutsu thing.  There is a nice temple-branded incense.  There is also a free bimonthly magazine, but you must ask for it, so it is better to ask in Japanese.  

The Buddha of 1000 months

If you leave the main hall on the left-hand side, you will find a garden zone with several small temples, nice for a quiet stroll.  There is an ancient stone bridge over a koi pond.  One of the larger temple buildings in this area has several Buddhas that correspond to the Chinese zodiac animals.  For example, I was born in the year of the tiger, which corresponds to the Bodhisattva Kou Kuu Zou.  This is where you can get a temple stamp, or just make a donation of a coin, incense or a candle in front of 'your' Buddha.  There are esoteric Buddhist monuments and also a Buddha statue with an inscription that tells us one prayer to this Buddha is the equivalent of 1000 monthly visits to the temple. 

After your temple visit, you might want to enjoy some kind of refreshment--there are lots of Japanese tea/sweets shops, coffee shops and all kinds of restaurants in all price ranges.  You will find something delicious no matter what your budget is--that is one of the charms of Asakusa.

At New Year's, you can get a cup of sake sold on the street, fresh from the barrel!

Memorable temples--Gokokuji

The temple Gokokuji

The Niomon (gate with two guardian figures)

I first visited Gokokuji (mountain name: Shinreizan) six or eight years ago.  I was just finding out about esoteric Buddhism (called mikkyo in Japanese) and I didn't know there was esoteric Buddhism in Japan.  But there was a Tibet festival at the temple, so I went for a look.  There was an outdoor goma, or fire ceremony, conducted by the leader of the visiting Tibetan group.  There was a sand mandala, which I saw being created.  For the occasion, the temple opened the main altar, which is normally kept closed.  The image inside the altar is an example of a hibutsu, an image that is not normally shown to the public.  Well, I thought it might be cool to see something that is not normally shown to the public, so I went into the main hall.  However, my memories of that visit are pretty vague--I think I was still influenced by my experiences in a very exclusivist Nichiren-based organization that discouraged visiting temples of other sects.  The image in the altar is Nyoirin Kannon, which I had never heard of at that time.  However, I remember that the statue was rather dynamic, with head tilted, seated with one knee up, a rather sensuous pose compared to most Buddha statues.   

The main hall, Kannon-do, dedicated to Nyoirin Kannon

This hall is nearly intact from the 17th century

I recently visited the temple again, finding out a lot more interesting information.  The temple was founded in 1681 and the main hall is pretty much as it was when originally constructed in 1697.  It was founded by Keshoin, who was the mother of the shogun Tokugawa Tsunayoshi.  Keshoin dedicated the temple to the memory of her deceased son.  The interior of the hall is richly decorated, although much of it is darkened by time as well as the smoke from incense and candles.  Nyoirin Kannon is a form of Kannon that embodies both motherly love and invincible power against negativity.  There are around 33 different forms of the Bodhisattva Kannon--the 1000-arm one is well-known, the 11-headed one is very common, but Nyoirin Kannon is a bit unusual, in my experience.  

Two views of the esoteric Treasure Tower

I took my temple stamp album into the main hall.  The monk in charge did the calligraphy while I looked around the main hall.  There are lots of very old statues, and there was also a modern-looking oil painting of Kannon riding on a dragon.  After giving me the temple stamp, the monk told me a few things about the temple's history.  There is a group of statues on either side of the main altar, which the monk explained, are all the forms of Kannon.  These statues were commissioned by Keshoin after the death of her son, when she signaled the end of her worldly life by cutting her hair.  Some of her hair was put inside each of the statues.  These were dedicated in the hope that her son would soon reach enlightenment.  Motherly love!

The gate of 'no aging'

A guardian figure

Other notable features of the temple include the treasure tower (29th c.) and a guest reception house that was moved from the famous temple Miidera in Shiga Prefecture. Also, there is a gate with the inscription 'Fu Ro' meaning 'no old age.'  The inscription is in the handwriting of the shogun Ietatsu.  The temple is easy to find; there is a subway station named Gokokuji, and the relevant exit brings you out right in front of the Nio Gate.  Also, the altar of Nyoirin Kannon is opened on the 18th of every month.  The altar is opened during the sutra recitation starting at 9:00 AM, open to the public.  A free brochure has information about the temple in English

A leaping 'shishi' on the base of a large lantern

This gate is in the style of a samurai estate rather than a temple

Guest house from the temple Miidera

Shakyo 写経

This copy of the Heart Sutra was made in the 8th or 9th century, from the collection of TNM

Copying scriptures

Sutra copying is a time-honored practice that goes back to the days when there were no copy machines, and even the ability to read and write was in short supply. I have made sutra copies on various occasions in the past but I just joined a new group that meets once a month, so I will be doing it more regularly, I hope.  Having seen several procedures for how to do it, I thought I would write about some of the common elements of the copying practice.  

In the old days, donating a copy to a temple was a pretty big deal.  Nowadays in Japan, it has become a way for lay people to deepen their practice.  I don't know if sutra copying is common among lay people in Theravada traditions; please comment if you know that Theravadists also do this.  In Japan, sutra copying is related to the seal/stamp/chop culture, imported from China along with the Chinese writing system.  In the old days, when someone donated a sutra copy, the temple would stamp its elaborate official seal as a kind of receipt acknowledging the donation.  In Japan, that evolved to the point where many temples now offer the seal impression in return for a monetary donation.  This is called 'go shu in' ご朱印 literally 'red stamp.'  Many people collect them in special albums constructed with accordion-folded paper and hard boards as covers.  The most common pattern: a central red stamp represents the main object of worship of the temple.  In the case of mikkyo (Buddhist temples of the esoteric tradition), this is likely to be a Sanskrit letter.  Another stamp near the upper right corner shows the name of the temple, along with characters referring to a donation. In the lower left is the official stamp of the temple.  Then, the name of the Buddhist deity is written with ink down the center of the page, while the name of the temple and the date are added, usually near the corners.  The people doing this writing are often skilled calligraphers, so having a 'go shu in' collection can be impressive in terms of both the calligraphy and interesting aspects of the elaborate stamps.  For Buddhists, these collections are considered to be an embodiment of Buddhism, so the albums are treated respectfully and often kept on the home altar.

However, I recently visited a temple where you have to make an actual sutra donation in order to get a stamp!! So, this brings us back to the main topic of sutra copying.  As you might expect, there is a special procedure for this.  Essentially, the idea is to purify oneself and the room, invoke the Triple Gem, do the copy, and dedicate the merit.  In more detail:

1) Clean the room and purify (usually incense and candles)

2) Make sure your clothes are clean, appropriate and put on properly

3) Wash hands and face, rinse mouth (toothbrushing also good!) as personal purification

4) Arrange a table with the tools: copying paper, writing brush, paperweight, water dropper (for ink grinding), grinding stone, ink block etc.

5) Bow and invoke the Triple Gem: The Law, the Buddha, the Sangha

6) Sit down properly

7) Read through the sutra aloud

8) Think of your wish or purpose for copying

9) Copy the sutra, maintaining a pure and selfless mind

10) Write your wish and your name/date

11) Dedicate merit to all living beings

12) You may now leave the room. 

This is a special way of collecting temple stamps. This shows one stamp from each temple on a pilgrimage route--this one dedicated to the Bodhisattva Kuan Yin/Kannon

Left: Fudo Myo O at the temple Takahata Fudoson. Right: the 1000-arm Kuan Yin, Kiyomizu Do in Ueno Park

I went to a calligraphy supply shop to buy a writing brush (the temple supplies ink blocks and grinding stones).  It is an amazing shop.  When you walk in, the smell of ink envelops you--tar, incense and mothballs might be one way to describe it.  There are thousands of brushes from China and Japan, as well as paper, ink (liquid and block), grinding stones, brush racks, stones and tools for carving your own stamp--it goes on and on.  There was a section for sutra copying paper, and displayed on the wall was a very special sutra copy.  It was very beautiful paper, flecked with gold, and there was a gold lotus flower at the bottom of each character space--each character is a Buddha in a way, sitting on a lotus throne.  The inscription indicated it was by a 70-year-old woman, who was praying for someone's recovery from illness.  The letters were written so perfectly and beautifully it could take your breath away.  

I made this copy as part of a campaign for 10,000 sutra copies shortly after the Fukushima Tohoku disaster

I think there is a lot to be gained by copying scriptures.  I hope that there are also non-Buddhists pursuing copying as a spiritual exercise.  Please comment if you have experience or stories along these lines.

From Darkness into Light

Temples dedicated to Amida use gold to make a strong impression of light

Temple Darkness Experience

1. Light is a basic metaphor of Buddhism--the whole thing is to find en-LIGHT-enment, right?  To stimulate people to think a bit about enlightenment, some temples offer a darkness experience, which can give you a refreshed view of light.  The temple Zenkoji in Nagano City has a famous darkness experience.  Inside the main hall of the temple, there is a staircase going down into a completely dark hallway.  At the bottom of the stairs, you put your right hand against the wall and proceed, unseeing, into the darkness.  After going around a corner or two, your hand will encounter a traditional Japanese lock holding something closed.  This means that you are directly under the statue of Amida Buddha (a Buddha of light) in the main altar.  You can rattle this lock and pull on it as a sign of your desire to go to the Pure Land of Amida.  The darkness symbolizes ignorance and death, while the Pure Land is a kind of heaven which you can reach after death by believing in Amida.  So this act is a kind of rehearsal or simulation of death.  But you are really still alive, so you can proceed onward, finally reaching another stairway up to the main hall.  Near the top of the stairway is a large mirror, allowing you to see your 'reborn' self for the first time. 

The main hall of Zenkoji

Temple stamps can be obtained when making a donation.  This one shows Amida.

The Pure Land school of Buddhism is widespread in Japan, although Zenkoji was founded without affiliation to any particular sect.  Nowadays, ceremonies are conducted by priests of both Pure Land and Tendai traditions.  The Amida statue at Zenkoji is a 'hibutsu,' or secret Buddha, that is never exposed to view.  There is no explicit reason for this, but one can imagine it is to stimulate the desire to meet Amida.

Gyokushin Mitsuin

Near the southwestern edge of Tokyo is the temple Gyokushin Mitsuin, commonly known as Tamagawa Daishi.  The Daishi, or Great Master, in this case, is Kobo Daishi, who studied Vajrayana Buddhism in China and established Shingon Vajrayana Buddhism in Japan.  This temple seems rather unassuming--the roofline is not especially high, and the grounds are not spacious.  There is a small garden with several stone Buddhas and several gongs and bells that can be rung, using the sense of hearing as a drive to enlightenment. 

Kongosho, a ritual implement

You can enter the main hall to approach the altar of Kobo Daishi. The priest is very likely to offer greetings and a short chat (in Japanese) if you are interested. Here there is also a stairway down to a world of darkness. The priest recommends repeating 'Namu Daishi Henjo Kongo' as you descend into the darkness. Again, you use your right hand on the wall as you proceed. Soon, you will find a kongosho or vajra ritual implement in a niche in the wall. You can hold onto it, visualizing its power of protection. As you continue, the path curves around, while there are also upward and downward slopes. Finally, you emerge into the brightly illuminated Henjo Kongo Den, a cave-like temple with hundreds of stone Buddhas of various sizes. Among them, Dainichi Nyorai (the Cosmic Buddha, also a Buddha of light) and Kobo Daishi are prominent. There are also 88 statues that allow you to replicate the pilgrimage to 88 temples of Shikoku Island. Another suggestion of the priest is to find the number among the 88 that corresponds to your age, and make a wish (I guess if you are 89 or older, you start again from no. 1). There are statues of Avalokitesvara/Kuan Yin and many other Buddhas. There are twelve Buddhas that correspond to the 12 animals of the Chinese zodiac, allowing you to find your personal Buddha based on your birth year. Finally, as you leave, there is a large gong which you can ring to announce the successful completion of your mini-pilgrimage. I bought a nice representation of a kongosho that you can attach to a phone or handbag as a reminder of the pilgrimage, and a copy of the Heart Sutra that is small enough to be used in the same way.

  

Amida Buddha