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

 

Hagi (Japanese bush clover) flowers: Kencho-ji

Hagi (Japanese bush clover) flowers: Kencho-ji

 

Hagi (Japanese bush clover) flowers: Kencho-ji

Hagi (Japanese bush clover) flowers: Kencho-ji

 

Hagi (Japanese bush clover) flowers: Kencho-ji

Hagi (Japanese bush clover) flowers: Kencho-ji

 

Hagi (Japanese bush clover) flowers: Kaizo-ji

Hagi (Japanese bush clover) flowers: Kaizo-ji

 

Autumnal seascape: Yuigahama-beach

Autumnal seascape: Yuigahama-beach

 

Hagi (Japanese bush clover) flowers: Chojyu-ji

Hagi (Japanese bush clover) flowers: Chojyu-ji

 

Hagi (Japanese bush clover) flowers: Chojyu-ji

Hagi (Japanese bush clover) flowers: Chojyu-ji

 

Hagi (Japanese bush clover) flowers: Chojyu-ji

Hagi (Japanese bush clover) flowers: Chojyu-ji

 

Fuyo (Hibiscus) Flowers: Kaizo-ji

Fuyo (Hibiscus) Flowers: Kaizo-ji

Summer has finally passed, and the clear, tranquil sun of autumn has returned to this quiet garden. The thin, rose-pink flowers of Fuyo (Cotton-rose hibiscus), which have been blooming elegantly throughout this summer to vividly color the monotonous green garden, are still showing their remaining beauty as if to try to resist the swift departure of summer.

The flowers of Fuyo bloom from summer to fall and are large, single or double flowers about 15 cm in diameter. They are ephemeral “one-day flowers” that open in the morning and wither away in the evening. When they first bloom, they are white or pale pink, but they gradually change to a deep crimson over time. Due to this color change, there is also a variety called "Sui Fuyo" (Drunken Hibiscus).



Fuyo (Hibiscus) Flowers: Kaizo-ji

Fuyo (Hibiscus) Flowers: Kaizo-ji

 

Lotus leaves: Kencho-ji

Lotus leaves: Kencho-ji

 

Lotus pond: Tsugaoka-hachimangu

Lotus pond: Tsugaoka-hachimangu

 

September 2, 2025

Lily: Kita-kamakura

Lily: Kita-kamakura

The sunlight grows ever stronger day by day, and the harsh heat continues to rage as if to burn the world to the ground. This summer season seems to be endless and ruthless to the living things that endure the fury of the sun.

The lily must be the true flower of summer, whose graceful petals and sweet scent cast a spell on us to awaken cool sensations and make us forget swelter for a moment. 

Its large flowers never succumb to the oppression of the pitiless weather and, like a midsummer day's dream, keep blooming elegantly in the cruel sunlight to manifest the sparkle of life in this short, scorching season. 


Lily: Kita-kamakura

Lily: Kita-kamakura

The Yama-yuri (golden-rayed lily) is one of Japan's most popular lilies and is also known as “the queen of lilies” in Japan because of its particularly beautiful figure and very rich perfume.

The splendid flower of Yama-yuri is a typical summer flower of Japan. It grows wild in the mountain areas of Honshu from the Kanto region to the Chubu region and magically comes into view in midsummer.

This white flower is over 20 cm in diameter. Its petals have thick golden streaks and small reddish-brown spots. It keeps giving off a strong sweet fragrance even at night to captivate many pollinating insects.

The Yama-yuri has often been the subject of Japanese art because of its splendor and fragrance. Especially since the late Edo period, it has been incorporated into the paintings and crafts. It has been presented as a representative summer flower in the ”Ka-cho-hu-getsu” (flower, bird, wind, and moon) of the traditional seasonal themes of Japanese paintings.

It was often depicted in the schools of Ogata Korin and Sakai Hoitsu. The contrast between white and gold made the Yama-yuri lilies become the suitable subject for the highly decorative and refined Edo-rimpa-style paintings.


Lily: Ofuna Flower Center (Kamakura)

Lily: Ofuna Flower Center (Kamakura)

There are a variety of native lily species in Japan, including Yama-yuri (mountain lily), Kanoko-yuri (dappled lily), and Teppou-yuri (Easter lily), which were imported to Europe as “rare plants” through Dutch trading posts since the Edo period (1603-1868).

In the Meiji period (1868-1912), Japanese botanists and gardeners actively exported bulbs, which became popular overseas as “Japanese Lily.” The pure-white "Easter Lily" in particular became very popular in the USA and Europe as the symbolic flower of Easter.

After World War II, the exports of bulbs and cut flowers of the lily began eagerly for the revival of the Japanese economy. New varieties of the lily based on the hybrids from the species native to Japan were created in the Netherlands and elsewhere in the world. It is said that Japan had a major impact on world horticulture as the “country of origin” of the lily.



Lily: Kita-kamakura

Lily: Kita-kamakura

 

Lily: Kita-kamakura

Lily: Kita-kamakura

 

Getto (shell ginger) flowers: Ofuna Flower Center (Kamakura)

Getto (shell ginger) flowers: Ofuna Flower Center (Kamakura)

Getto (moon peach) or shell ginger (Alpinia zerumbet) is a ginger plant widely popular in the Nansei Islands of Japan, including Okinawa and the Amami Islands. It is associated with legends and folk beliefs, and its fragrant leaves have been used medicinally for food and for warding off evil spirits.

Also called “Sannin” in Okinawa, it was considered a plant that wards off evil spirits and disasters. It plays a significant role during events like the Lunar Bon Festival (the Buddhist custom that honors the spirits of one’s ancestors) and the Shiimii Festival. Shiimii is a very important event where family members that live apart after having their own family gather and work together, eat, and laugh. Its leaves are laid out, and offerings are wrapped in them not only to preserve them but also to ward off evil spirits.

It was believed that hanging the leaves and stems of the Getto on the roofs and gates of houses would ward off evil spirits and protect the family. Even today, there are areas where people still decorate the roofs and gates with Getto leaves as part of the annual events of the lunar calendar.

Its large leaves are considered to be the place where gods and ancestral spirits descend and were also used as vessels to hold sacred wine and offerings during sacred rituals.

Getto has high antibacterial properties and has long been used as a preserved food and medicinal herb, making it a plant that protects health and longevity from the Ryukyu Kingdom period.

During the Kingdom period, Okinawan people wore herbal pouches (incense pouches) made from the leaves of Getto for the wish that they would be safe on their journey. It was believed that the sweet fragrance would protect them from evil and misfortune.



Lily: Ofuna Flower Center (Kamakura)

Lily: Ofuna Flower Center (Kamakura)

 

Lily: Ofuna Flower Center (Kamakura)

Lily: Ofuna Flower Center (Kamakura)

 

Lily: Ofuna Flower Center (Kamakura)

Lily: Ofuna Flower Center (Kamakura)

 

Lily: Ofuna Flower Center (Kamakura)

Lily: Ofuna Flower Center (Kamakura)

 

Lily: Ofuna Flower Center (Kamakura)

Lily: Ofuna Flower Center (Kamakura)

 

Lily:Lily: Ofuna Flower Center (Kamakura)

 

Lily: Ofuna Flower Center (Kamakura)

Lily: Ofuna Flower Center (Kamakura)

Lily: Ofuna Flower Center (Kamakura)

 

August 4, 2025

Ooshiokara-tonbo (Orthetrum triangulare melania) dragenflies and sacred lotus flowers: Ofuna Flower Center

Ooshiokara-tonbo (Orthetrum triangulare melania) dragenflies and sacred lotus flowers: Ofuna Flower Center

In the radiant sunlight, I found a beautiful pair of dragonflies clinging to the lotus flower bud on the verge of blooming to rest their wings for a moment. Probably they were briefly resting on their way in flight before performing their ceremony of mating somewhere in a swamp.

Rising up out of the muddy water, graceful lotus flowers are fully blooming one after the other to prepare for precious reproduction. Various summer insects are magically attracted by the inviting colors and aromas of the flowers for serving the ritual of pollination. 

In the scorching sunlight of the high summer, the elegant dance of life has just begun silently everywhere in sight.


Sacred lotus flower: Ofuna Flower Center

Sacred lotus flower: Ofuna Flower Center

The lotus is one of the oldest plants in existence on the earth and deserves to be called the “ancient flower.”

According to the fossil record, the ancestors of the lotus were already present about 100 million years ago (the Cretaceous period), when dinosaurs ruled the world, the ancestors of modern birds and mammals appeared, and the first flowering plants emerged.

The present-day lotus genus is also called “a living fossil,” morphologically almost unchanged since ancient times.

The life span of a lotus flower is short, usually 3-4 days after flowering.

The process is as follows.

Day 1: The flower opens early in the morning and closes in the morning. Days 2 and 3: The same flowers open again in the morning and close around midday. Day 4: The petals remain open and begin to slowly scatter one by one.

Then, after the dropping of the petals, the central receptacle (the beehive-shaped part) remains to nurture the seeds.

The flowers are short-lived, but the plant itself can live for decades in the form of the lotus roots in the mud of the swamp. Their seeds and roots are valued as the delicacies of summer.


Sacred lotus flower: Ofuna Flower Center

Sacred lotus flower: Ofuna Flower Center

The lotus grows in the mud, but produces beautiful flowers without being stained by the mud. From this, it represents the ideal of living a pure life in the earthy world full of stupidities and sufferings.

The blossoming of a lotus flower from a bud can be likened to the process of awakening from delusion and attaining enlightenment. In particular, in the scriptures of Mahayana Buddhism, the flower seat of lotus, on which the Buddha and Bodhisattva sit, symbolizes the state of profound spiritual enlightenment.

The appearance of the lotus flower, with its stem growing straight out of muddy water and blossoming nobly under the bright sunlight, symbolizes the way of entering into nirvana. 

Sacred lotus flower: Ofuna Flower Center

Sacred lotus flower: Ofuna Flower Center

In Buddhist, Hindu, Chinese and Japanese cultures, the lotus is not just a flower, but the beautiful symbol that reflects an “ideal way of life” in this earthy world.

The main virtues that are embodied in the lotus flower may be summarized as follows.
 
Cleanliness and purity:
A metaphor for a mind that is never tainted by dirt, no matter what the environment.

Spiritual dignity:
The flower blooms higher than the surface of the water and does not come into direct contact with muddy water. This represents the spiritual growth beyond worldly ignorance and suffering.

Perseverance and growth:
The process of sprouting out of the mud and growing to the surface of the muddy water in search of sunlight is likened to the process of training and effort.

Rebirth and liberation from Samsara (the endless circle of birth, death, and rebirth): 
The lotus is a flower that opens in the morning and closes in the evening, and its daily activity shows the cycle of life. In the Buddhist Pure Land, deceased persons are believed to be reborn in lotus buds.

Harmony and peace:
The multiple evenly spaced, overlapping circle of the flower petals looks like a planetary nebula, which symbolizes the harmony and peace of the universe and the Dharma (the absolute principle of the universe).