Enmei Jukku Kannon Gyo (7x)
Kan ze on
Na mu butsu
Yo butsu u in
Yo butsu u en
Bup po so en
Jo raku ga jo
Cho nen kan ze on
Bo nen kan ze on
Nen nen ju shin ki
Nen nen fu ri shin
For further study; two perspectives:
(Soto) Zen
From the Glossary at SotoZen.net:
Ten-Line Kannon Sutra (Jikku kannon gyō 十句觀音經)
Also known as Life-Extending Ten-Line Kannon Sutra (Enmyō jikku kannon gyō 延命十句觀音經).
Kanzeon,
paying homage to Buddha,
forged a causal connection with Buddha,
a karmic affinity with Buddha,
a karmic affinity with Buddha, Dharma, and Sangha,
thus attaining permanence, ease, selfhood, and purity.
In the morning think of Kanzeon,
in the evening think of Kanzeon.
Thought after thought arises from mind;
thought after thought is not separate from mind.
kan ze on 觀世音
na mu butsu 南無佛
yo butsu u in 與佛有因
yo butsu u en 與佛有縁
butsu ho so en 佛法僧縁
jo raku ga jo 常樂我淨
cho nen kan ze on 朝念觀世音
bo nen kan ze on 暮念觀世音
nen nen ju shin ki 念念從心起
nen nen fu ri shin 念念不離心
The first six lines of this verse establish the bodhisattva Kannon (Kanzeon) as a being worthy of "mindful remembrance" (nen 念, S. smti) and prayers for help, typically by calling his name in "mindful recitation" (nen 念): "Homage to Kanzeon Bodhisattva" (namu Kanzeon Bosa 南無觀世音菩薩). Lines three and four play on the term innen 因縁, which in Buddhist philosophy refers to "immediate causes (in 因) and enabling conditions (en 縁)," but in common Japanese parlance means something like "karmic affinity." "Permanence, ease, selfhood, and purity" (jō raku ga jō 常樂我淨) are the four attributes of nirvana, which is free from the impermanence (mujō 無常), suffering (ku 苦), lack of self (muga 無我), and impurity (fujō 不淨) that characterizes all things (hō 法. S. dharmas) in the round of birth and death (shōji 生死, S. sasāra). The final two lines turn away from Kanzeon as an object of devotion and focus attention on the mind (one's own mind) in which thoughts of that bodhisattva arise: that mind, in its essence, is nothing other than the buddha-mind (busshin 佛心) itself. This combination of devotional and introspective practice was typical of the Buddhism of Ming dynasty (1644-1912) China, which had a big influence on Japanese Zen.
Chan (Dharma Drum)
—Excerpted from Master Sheng Yen Teaches the Avalokiteshvara Dharma Door
Translated by Doubao (slightly edited by Kokyo Henkel)
Ten-Sentence Longevity Sutra of Avalokiteshvara
Chant the Sacred Name of Avalokiteshvara
Enmei Jukku Kannon Gyo
Avalokiteshvara,
Namo Buddha,
rooted in Buddha’s cause,
bound by Buddha’s affinity,
linked by Dharma’s affinity,
abiding in eternal bliss self purity.
Chant Avalokiteshvara at dawn,
chant Avalokiteshvara at dusk.
Every thought arises from the heart,
every thought never strays from the heart.
The Ten-Sentence Longevity Sutra of Avalokiteshvara was lost in China. I personally retrieved it from a Zen temple in Japan. In the past, I only knew that Zen emphasizes the Shurangama Sutra and the Heart Sutra; the Shurangama Mantra and the Heart Sutra are daily recitations in Zen communities. But what about the Ten-Sentence Longevity Sutra of Avalokiteshvara? I had never heard of it before—why would it be chanted in Zen circles?
Upon reflection, the reason is clear: it became a supplementary practice in Zen temples. As mentioned earlier, when practitioners carry heavy karmic obstacles, they cannot practice through Zen methods. As soon as they begin, they encounter various hindrances—illness, pain, or troubles and disturbances in relationships, work, environment or circumstances. The Ten-Sentence Longevity Sutra of Avalokiteshvara thus serves as a remedial practice. The meaning of "longevity" is twofold: first, prolonging one’s physical life; second, sustaining the wisdom-life of the Dharma.
In the first stage of Zen practice, if one cannot cultivate through Zen methods, they recite these ten verses continuously, unceasingly, until illnesses and karmic obstacles are resolved one by one. With a peaceful body, one advances toward flourishing practice, and further toward sustaining the Buddha’s wisdom-life. Why can these short ten verses sustain the Buddha’s wisdom-life?
Because they embody the Three Jewels—Buddha, Dharma and Sangha. Upholding the Three Jewels means taking refuge in them, becoming a devout Buddhist, learning from the Sangha, the Dharma and the Buddha, ultimately attaining the pure land of eternal bliss self purity. This is a far deeper step than merely chanting the sacred name of Avalokiteshvara alone.
Therefore, it can be regarded as an expedient practice within orthodox, right-believing Buddhism. Those who practice this Dharma door take refuge in the Three Jewels and become true-faith Buddhists. In this way, they can develop and sustain both their own wisdom-life and the Dharma’s wisdom-life.
During Japan’s Edo period (contemporary to China’s early Qing Dynasty), Zen Master Hakuin compiled Records of Miracles of the Ten-Sentence Longevity Sutra of Avalokiteshvara to promote this sutra. In modern times, the renowned Japanese Zen master Harada Sogaku also authored Discourses on the Ten-Sentence Longevity Sutra of Avalokiteshvara. This readily explains why Japanese Zen communities include these ten verses in their daily recitations.
and additionally from Sheng Yen (perhaps another translator):
"Avalokiteshvara, paying homage to the Buddha, forms a causal connection with the Buddha, a karmic affinity with the Buddha, and a karmic affinity with the Dharma, thus attaining permanence, bliss, true self, and purity*. In the morning, think of Avalokiteshvara; in the evening, think of Avalokiteshvara. Thought after thought arises from the mind; thought after thought is not separate from the mind."
*the four virtues as found in the Mahāparinirvāṇa Sūtra