What is 略布薩 (Ryaku-Fusatsu)?: A Dedicated Opportunity to Rediscover Your Original Self

略布薩 (Ryaku-fusatsu):People need Posadha because their worldly desires cloud their true nature

Key Point: Simplified Posadha is a ritual to reaffirm the precepts. It is shorter than the traditional, full-scale Posadha. In Buddhism, a rank is established based on the precepts. According to my own view, the precepts are omnipresent in the universe, and because they are already inherent in all gods and people, I believe that receiving the precepts at a temple is not necessary.

However, one might ask: “If the precepts are already inherent in people, isn’t it fine to just remain as we are?” That is not the case. Because people have worldly desires, their true nature has become clouded. That is precisely why Posadha is necessary—to confirm those precepts.

What is 略布薩 (Ryaku-Fusatsu): A ritual to confirm the precepts again

略布薩 (Ryaku-Fusatsu) is a ritual to confirm the precepts again. In this ritual, we admit the mistakes we made in our daily life and reflect on our minds and actions. The original Posadha takes a long time. However, most training centers perform this Simplified Posadha. Traditionally, it is held once every half-month, that is, twice a month. In Japan, Posadha is becoming rare. At the center where I trained, the original Posadha happened only about once every five years, and even this Simplified Posadha happened only a few times a year.

A view of the precepts based on 華厳経 (the Avatamsaka Sutra)

In Buddhism, there is a rank based on 戒 (the precepts). For example, Buddhas, Bodhisattvas, and monks are seen as the ones who control gods by giving them the precepts. They can also calm down wild gods and evil spirits with the power of the precepts.

Buddhas, Bodhisattvas, and monks are considered “ordained,” while gods are treated as “lay people.” Therefore, gods are lower in rank than them. In fact, at our temples, we do not perform 前後三拝(the three bows,Zengo-sanpai) to gods.

However, I have my own view based on 華厳経 (the Avatamsaka Sutra). I believe that the precepts exist everywhere in the universe. Everyone, including gods and people, already has the precepts within themselves. Therefore, I believe that we do not need to receive the precepts at temples.

In my opinion, gods do not have to follow the Buddhas. After gods learn the way to live from Buddhas, they should live by the precepts and use their own power. In Zen, it is not about following or obeying others. It is about waking up to our inner power and living in harmony with the world. By doing so, gods can be free, and they can use their power according to the order of the universe. This is true for us as well.

However, one might ask: “If the precepts are already within us, why do we need to practice?” The answer is that we still have worldly desires. These desires cloud our true nature. That is why we need Posadha: to confirm the precepts and return to our true selves.

The Precepts and本地垂迹説 (the Honji-Suijaku Theory)

Many gods in Buddhism originally came from India. However, the situation is different for Japanese gods. In Japan, we adopted the “Honji-Suijaku” theory, which views Japanese gods as the transformed figures of Buddhas and Bodhisattvas. Under this theory, gods are understood as the incarnations of Buddhist teachings. They are not in a subordinate relationship, but in a relationship of coexistence and harmony. For example, 天照大神 (Amaterasu-Omikami) in Shinto is seen as the transformed figure of 大日如来( Dainichi Nyorai,Mahavairocana).

In this way, before the Meiji period, the boundary between Buddhism and Shinto was not strict, in a good way. However, during the Meiji period, a movement called 廃仏毀釈 (Haibutsu Kishaku) happened. This was a movement to reject Buddhism and make Shinto the only religion. Because of this, Buddhism and Shinto were completely separated.

Note on this Video

A Note on this Video
I have tried to make the meaning of the verses as clear as possible in this video. However, I have found some minor errors in the English translation, which I plan to correct in the future.

Regarding the Simplified Posadha in this video, I followed the traditional flow and Japanese translation. However, I have made some changes. For instance, the bows (Hai) are now voluntary, and I have removed the special bows directed toward the precept master. This is because, abroad, there is a demand for practicing Zen alongside other religions such as Christianity. Please also note that this is a “Simplified” Posadha, which is a shorter version of the traditional practice.

Finally, I would like to offer an apology for an important mistake in the video. I used the term “普回向” (Fueko) to refer to the “四句回向” (Shiku-eko, Four-line dedication). I sincerely apologize for this error.

The Core

• Buddhism is built on the foundation of the precepts.
• I believe that the precepts are omnipresent in the universe and are already inherent in all gods and people.
• Simplified Posadha is a ritual to reaffirm the precepts.

My Experience: Is Online Simplified Posadha possible?

Key Point: In Japan, opportunities to engage in a genuine ‘Simplified Posadha’ are extremely rare. I sincerely wish to utilize the online space to finally practice this in its true form with others.

I was fortunate to have the opportunity to train at a formal Zen monastery in Japan. During my time there, I also had the chance to hear many stories from other monks about various other Dojo. Unfortunately, I have found that in Japanese Zen Dojo, the precepts have been largely forgotten. Even when “Posadha” or “Simplified Posadha” is performed, it has become merely a formal ritual.

In Japanese temples, if you say that you value the “precepts,” people are often very displeased. This is because, in reality, no one is truly keeping them. If I were to say, “I value the precepts,” I would be instantly attacked by those around me, pointing out, “You broke the precepts in this and that way!” It is like being put on a bed of needles.

Even if I strictly follow the precept of “not speaking of others’ faults” and never criticize anyone, I am the one who gets criticized by those around me. Unfortunately, in this environment, gossip works very effectively, and those who spread rumors win. This creates a very disadvantageous situation for practitioners who are trying to live by the precepts.

Being wrongly accused of being a “liar” because everyone believed the lies being told about me—this is truly the most painful memory I have from my time in Japanese Zen Dojo.

This caused me deep distress, which led me to become deeply immersed in the teachings on precepts within 真言密教 (Shingon Esoteric Buddhism), particularly the works of 空海 (Kukai) and 慈雲尊者 (Venerable Jiun). In a key text of Shingon Buddhism, the “大毘盧遮那成佛経疏” (Commentary on the Mahavairocana Sutra), I encountered the following passage:

所有祕密之法無三昧耶者。不應爲説。大毘盧遮那成佛経疏 Original

One must never preach any of the secret teachings of the Shingon Esoteric tradition to those who do not hold the Samaya precepts.
大毘盧遮那成佛経疏 Reading

This means that the secret teachings should not be spoken of lightly. Reflecting on this, I realized my own error in having spoken of “the importance of the precepts” within Zen monastery,Dojo. Because of this, I have made a firm vow to myself: I will never disclose that I am practicing Zen or that I am devoted to the precepts in my daily life(Source: Yixing (Ed.). 大毘盧遮那成佛経疏  [Commentary on the Mahavairocana Sutra], Vol. 9. SAT Daizokyo Database No. 1796.).

Therefore, while “Posadha” is traditionally meant to be practiced with others, I have never once performed it in its true sense with a community. I sincerely hope to use the opportunity of the online space to finally experience it.