November 2, 2025

The Sogen-chi Garden: Tenryu-ji (Kyoto)

The Sogen-chi Garden: Tenryu-ji (Kyoto)

Gentle autumnal breezes keep flowing lightly, ripples forming and fading on the calm pond's surface reflecting the surrounding trees, which have just begun to turn red and yellow. White clouds appear one after another in the clear blue sky, drifting away and vanishing in a moment. This ever-changing spectacle of stillness is making me find the beautiful metaphor of ”Mujo," namely, the absolute transience of our universe.

This Sogenchi (Sogen pond) garden was initially designed by Muso Soseki (1275-1351) to symbolize the realm of Shakyamuni Buddha's enlightenment, or the Buddha's pure land.

Muso Soseki was one of the most prominent masters of Zen Buddhism in Japan and was known also as a superior poet, calligrapher, and landscape gardener. He established the foundation for spiritual landscaping in Japanese garden culture. In other words, his approach to garden design sought not merely scenic beauty, but was intended to visualize the vivid image of enlightenment that Buddha experienced.

The vast central pond is called “Sogen Pond." This name is said to originate from the discovery of a stone monument inscribed with the words “Sogen Itteki Sui” (a single drop of Sogen) when Muso Soseki was dredging the pond during the garden's construction.

This is the Zen saying that means “the essence of Zen (Buddhahood) is as pure as a single drop of water, which flows through this world like a stream becoming a brook, a brook becoming a river, a river becoming a great river, and a great river becoming the ocean."

 

The Sogen-chi Garden: Tenryu-ji (Kyoto)

The Sogen-chi Garden: Tenryu-ji (Kyoto)

The Zen garden is not merely for appreciating its beauty but is the essential place for meditation as part of the spiritual practice of Zen Buddhism.

Monks keep sitting quietly on the floor of Hojo (main hall), devotedly gazing at the peaceful garden to silence their chattering minds and quietly observing their streams of boiling delusions to erase them completely.

To reach the transcendent awakening of Zen, "San-doku" (the three mental poisons that dirty the mind of man), that is to say, the burning desire, anger, and ignorance based on the survival instinct, must be washed away and inhibited. The path to spiritual enlightenment is fundamentally obstructed by the dirty delusions caused by these deadly poisons.

Viewing the garden with a calm mind is the daily practice of watching inward and "Sen-shin" (washing one's mind). Sen-shin means the washing away of San-doku to enter into nirvana and attain supreme enlightenment.

The tranquil garden of Tenryu-ji serves as a place for both appreciation and contemplation (spiritual cultivation). Gazing quietly at Sogen Pond from the Hojo, the peaceful view of Arashiyama and Kameyama mountains is integrated with the garden's glassy pond. Thus the nature, the garden, and the mind must shape the clear, visual appearance of the very essence of Zen Buddhism.



The Sogen-chi Garden: Tenryu-ji (Kyoto)

The Sogen-chi Garden: Tenryu-ji (Kyoto)

The Zen garden, or the garden for meditation, is the most important place within Zen Buddhist temples, which embodies the essence of practice, philosophy, and aesthetic sensibility of Zen.

The Zen garden symbolically expresses the truths of our nature and universe without any verbal explanation. Rather than realistically recreating the view of actual nature and the universe, it evokes enlightenment in the viewer's mind by visualizing the "Ku" (emptiness) and "Mujo" (the state of flux) by the use of water, stones, gravel, trees, plants, and so on.

The Zen term "Ku" refers to the fundamental Buddhist concept that all things lack a fixed, inherent essence and are void, like just a fleeting day-dream. Because of our ignorance, we always fail to notice this truth. Our universe keeps arising and vanishing in a flash through the infinite interconnection between cause and effect.

The Zen garden serves as a place for “contemplation” (Kanso) during practice. Monks sit in the Hojo (the main hall), gaze at the garden, and silence their minds completely to shut out idle thoughts from their minds. Because thinking is the source of any delusion that hinders us from a spiritual awakening.

This allows them to intuit the deep movements of their mind and train themselves to attain a pure state of "Muga" (the perfect selflessness) away from all noisy thoughts.

The Zen garden is the intermediate gate that connects our earthy world (the human realm) and Nirvana (the realm of supreme enlightenment).  Passing through this gate, practitioners can detach from the stained delusions of daily life and enter into the purified land of mind that Buddha taught.


The Sogen-chi Garden: Tenryu-ji (Kyoto)

The Sogen-chi Garden: Tenryu-ji (Kyoto)

 

Chozu-bachi washbasin: Tenryu-ji (Kyoto)

Chozu-bachi washbasin: Tenryu-ji (Kyoto)

 

The Sogen-chi Garden: Tenryu-ji (Kyoto)

The Sogen-chi Garden: Tenryu-ji (Kyoto)

 

The Sogen-chi Garden: Tenryu-ji (Kyoto)

The Sogen-chi Garden: Tenryu-ji (Kyoto)

 

The Sogen-chi Garden: Tenryu-ji (Kyoto)

The Sogen-chi Garden: Tenryu-ji (Kyoto)

 

The Sogen-chi Garden: Tenryu-ji (Kyoto)

The Sogen-chi Garden: Tenryu-ji (Kyoto)

 

The Sogen-chi Garden: Tenryu-ji (Kyoto)

The Sogen-chi Garden: Tenryu-ji (Kyoto)

 

Bamboo grove: Tenryu-ji (Kyoto)

Bamboo grove: Tenryu-ji (Kyoto)

 

Shishi-iwa stone of "Hogon-in" sub-temple:Tenryu-ji (Kyoto)

Shishi-iwa stone of "Hogon-in" sub-temple:Tenryu-ji (Kyoto)

Hogon-in is one of the sub-temples of Tenryu-ji in Arashiyama, Kyoto. This Shishiku Garden is a tranquil and elegant Zen garden located within its grounds.

“Shishiku” is a translation of the Sanskrit term "siṃhanāda," which literally means “the lion's roar.” In Buddhist scriptures, when the Buddha explained the truth, his roaring voice overwhelmed all delusion and false doctrines. This anecdote is expressed by likening Buddha's voice to the powerful roar of the king of beasts.

Walking through this garden, one banishes worldly thoughts from one's mind and listens to the subtle sounds of nature, that is to say, bird songs, the wind, the sound of running water, and the crunch of moss underfoot. It is considered a place for a sermon without words, where one can calm and purify the mind.

This large mossy stone is called "Shishi-iwa" (lion stone) because its contours suggest the dashing figure of a noble lion.


Sanzon-seki Garden of "Hogon-in" sub-temple:Tenryu-ji (Kyoto)

Sanzon-seki Garden of "Hogon-in" sub-temple:Tenryu-ji (Kyoto)

 

Garden of "Hogon-in" sub-temple:Tenryu-ji (Kyoto)

Garden of "Hogon-in" sub-temple:Tenryu-ji (Kyoto)

 

Tea-house of "Hogen-in" sub-temple:Tenryu-ji (Kyoto)

Tea-house of "Hogen-in" sub-temple:Tenryu-ji (Kyoto)

 

October 8, 2025

Higan-bana (cluster-amaryllis) flowers: Kencho-ji

Higan-bana (cluster-amaryllis) flowers: Kencho-ji

 A stone monument inscribed with the famous Chinese poem titled “Huukyo Yahaku (A Night-mooring near Maple Bridge)” is standing beside the steep stone steps leading up to the Hansoubou Gongen shrine, as if to hide itself from the worldly affairs.

This beautiful monument is the replica presented from Kanzan-ji Temple in Suzhou, China.

In front of the small stone cave, in the oblique afternoon sunlight of early autumn, the flame-like flowers of Higan-bana (cluster amaryllis) are blooming brightly. In Buddhism, “Higan” means “the world of enlightenment” or “the other world’. This flower is said to bloom on the border between this world and the other world.

The Higan-bana is also called Manjushage. Its vivid flower appears on the ground from mid- to late September before the leaves appear, as if suddenly descending from the heavens.

Manjushage means “red flowers falling from the heaven” in Sanskrit. This name is derived from the Buddhist scripture that says the red flowers falling from the heavens as the sign of good fortune. On the other hand, as its flowers and leaves appear separately, it is sometimes regarded as a symbol of transience and separation, which links this world and the other shore.

"Huukyo Yahaku," the seven words and seven phrases composed by the Tang Dynasty poet Zhang Ji, can be translated as follows:

“The moon is setting, crows are cawing, and frost is filling the sky.
I am spending a sleepless night in the deep sorrows of my journey while watching the maples and fishing fires by the riverside.
The sound of the temple bell echoes from Kanzan-ji Temple outside the city of Suzhou to the boats of the travellers who are staying there.”




Hagi (Japanese bush clover) flowers: Kencho-ji

Hagi (Japanese bush clover) flowers: Kencho-ji

The countless small flowers of Hagi (bush clover) are shimmering in the westering sun of autumn while swaying gently in the pleasant breeze as if to express their joy of blooming.

The lovely flowers of Hagi have been cherished by the Japanese since ancient times as one of "Aki no nanakusa" (the seven autumnal flowers), namely, Hagi (bush clover), Susuki (Japanese pampas grass), Kudzu (arrowroot), Nadeshiko (fringed pink), Ominaeshi (golden lace), Fujibakama (thoroughwort), and Kikyou (Chinese bellflower).

Numerous cultural expressions of Japan, including Waka poetry, literature, and painting, incorporate the virtues of Hagi flowers.

The Hagi is said to be characterized by its small, delicate blossoms and its quiet, humble presence in the wild. Its flowers are beautiful without drawing attention and quiet yet memorable, which symbolizes humility and modesty.

The Hagi blooms at the onset of autumn. Its appearance, swaying in the wind, is ephemeral, evoking the passage of seasons. It was frequently celebrated in Heian-period waka poetry as a flower embodying the perception of impermanence and the Mono-no-aware (pathos of things).

Because the branches of Hagi are supple and slender, they sway gently in the autumnal breezes to make an impression of Miyabi (elegance). This soft movement is regarded as symbolizing gentleness and a tranquil heart.



Higanbana (Lycoris radiata) flower: Kencho-ji

Higanbana (Lycoris radiata) flower: Kencho-ji

 

A stone sculpture (dragonfly) of Mushi-zuka (mourning mound for dead insects): Kencho-ji

A stone sculpture (dragonfly) of Mushi-zuka (mourning mound for dead insects): Kencho-ji

This Mushi-zuka (the mourning mound for dead insects) was founded by entomologist and anatomist Takeshi Yoro in the bamboo grove of Kencho-ji Temple.

This memorial is built for honoring the dead insects that Dr. Yoro preserved as his insect specimens and serves as a place for visitors to reflect on the preciousness of all living things on the earth.

This insect mound embodies the Buddhist principle of non-killing.

Since the founding of Kencho-ji in the 13th century by Rankei Doryu who was a Zen priest from the Southern Sung Dynasty, this old Zen temple has cherished the teaching to respect all living things, and this insect mound stands as a symbol of this philosophy.


As a Zen temple, Kenchō-ji has a particular history of admonishing against the unjustified killing of any living things during the practice and works (garden cleaning, working in the fields, and so on).

This insect mound is the place of memorial service that embodies the infinite compassionate heart of Buddha.

 

A stone sculpture (stag beetle) of Mushi-zuka (mourning mound for dead insects): Kencho-ji

A stone sculpture (stag beetle) of Mushi-zuka (mourning mound for dead insects): Kencho-ji
 
In schools of Zen Buddhism such as Kencho-ji temple (particularly the Rinzai school), the prohibition of killing lives is emphasized as an essential ascetic practice within daily life.

For example, when sweeping the garden or weeding, one does not kill insects needlessly. The monks who are practicing meditation are cautious not to swat mosquitoes flying around them.

Buddhism teaches that all living beings possess “Bussho” (Buddha-nature). That is to say, humans, animals, insects, and plants are all fundamentally precious beings that possess the same potential to become Buddha, who has achieved a state of perfect enlightenment.

Even the smallest life is considered to have the sacred heart of Buddha, while simultaneously being ignorant about its own divine nature without being spiritually awakened.

For this reason, the prohibition of killing is not merely a prohibition of action,
but also the practice for cultivating the compassionate heart of Buddha, while cherishing the lives of all living things around us.



Higanbana (Lycoris radiata) flower: Kencho-ji

Higanbana (Lycoris radiata) flower: Kencho-ji