What is 帰依文 (Kie-mon)?: The Practice of Taking Refuge in One's True Self

帰依文 (Kie-mon): The realization that I am still not perfect

What is (帰依文) Kie-mon?: It is a text for Buddhists to show their faith

Key Point: Kie-mon is a text for Buddhists to show where their faith comes from.

Kie-mon is a text for Buddhists to clarify their faith through a ceremony. “金剛上師 (Kongo-joshi)” in the sutras means the highest master in Esoteric Buddhism. In this Zen temple, it is changed to “三宝 (Sanbo,the Three Treasures)” because this is a Zen temple.

“歸依 (Kie)” means to rely on something. It means, “I rely on the Buddha, the Dharma, and the Sangha.”

“発心 (Hosshin,Bodhicitta)” means to enter the Buddhist path. “声聞 (Shomon,Shravaka)” means to attain enlightenment by listening to Buddha’s voice. “縁覚 (Engaku,Pratyekabuddha)” means to attain it by understanding the Twelve Causes by oneself. “菩薩 (Bosatsu,Bodhisattva)” means a person who seeks enlightenment for others as well as for oneself. In this context, it means aiming for all living things to attain enlightenment together(菩提心,Bodhicitta).

“阿耨多羅三藐三菩提(Anokutara-Sanmyaku-Sanbodai,Anuttara-samyak-sambodhi)” means enlightenment.

The ten terms, such as “応供,” “正遍知,” and others, describe the characteristics of 如来 (Nyorai,Tathagata). These are called the “Ten Titles of the Tathagata.” They are mainly chanted during “開眼 (Kaigen,Consecration),” which is a ceremony where a priest gives a spirit to a Buddhist statue by painting its eyes black.

如来十号 (Nyorai-Ju-Go,The Ten Titles of the Tathagata)

• 如来 (Nyorai,Tathāgata): A person who has attained enlightenment.
• 応供 (Ogu,Arhat): A person who deserves to be respected and offered gifts.
• 正遍知 (Shohenchi,Samyak-sambuddha): A person who understands all wisdom perfectly.
• 明行足 (Myogyosoku,Vidyā-caraṇa-saṃpanna): A person who has both perfect wisdom and perfect practice.
• 善逝 (Zenzei,Sugata): A person who has correctly reached the truth of enlightenment.
• 世間解 (Sekenge,Lokavid): A person who fully understands the principles of the world and cause and effect.
• 無上士( Mujoshi,Anuttara): A person who is the greatest of all.
• 調御丈夫 (Jogo-jobu,Puruṣa-damya-sārathi): A person who can skillfully guide people.
• 天人師 (Tenninshi,Śāstā deva-manuṣyāṇām): A person who is a teacher even to gods and humans.
• 仏世尊 (Bussesson,Bhagavān): A person who is respected by everyone.

In the original teaching book, it was written as “寶聖僧” (Jewel-like Noble Monks), but in the recording from the temple, it is “賢聖僧” (Wise Noble Monks). Therefore, I have corrected it to “Kenseiso.”

The Core

• “Kie-mun” is not originally necessary in Zen, as Zen teaches us to rely on our own true nature.
• However, when we fully immerse ourselves in the ceremony and face our own imperfections, the ritual transforms into a practice.
• Whether you perform the ceremony as a mere formality or as Zen practice depends entirely on you.

My Experience: Whether the ritual becomes Zen depends on you

Key Point: Zen teaches us to rely on ourselves, so rituals are not strictly necessary. However, whether you turn a ritual into a practice of Zen or just a formality is entirely up to you.

In modern Japan, Buddhism is strictly divided into schools such as Esoteric, Zen, and others. However, looking at this Kie-mun, it is clear that Zen schools have incorporated rituals from Esoteric temples. This mutual influence is truly fascinating.  Due to 檀家制度 (the Danka system) of the Edo period, sects have become rigidly separated, and studying other sects can sometimes be seen as an act of “betrayal.” Yet, when we trace their roots, we find that these sects have always been deeply interconnected.

In this “Kie-mun” (Vow of Refuge), we pledge to take the Buddha, the Dharma, and the Sangha (or the Vajra Guru) as our foundations. However, Zen emphasizes relying on one’s own self. Therefore, such rituals are not inherently necessary in Zen. To be honest, these rituals were largely adopted by Zen temples to maintain order and the succession of authority within society.

I often hear people say, “I came here for Zazen, not for these rituals,” but I think that is a missed opportunity. Personally, I love 声明 (Shomyo,Buddhist chanting). Focusing on the timing of the chants and movements, or instantly helping a fellow practitioner when they make a mistake—these tasks are actually very rewarding. This is what we call 道中工夫 (Dochu-Kufu,the practice of transforming every daily action into a step toward enlightenment); even a ritual can be a powerful Zen practice.

Through this “Kie-mon,” I constantly ask myself: “Am I truly becoming a person like the Tathagata?” The answer is always a humbling reminder that I still have a long way to go.

What I want to say is this: in Zen, rituals are not inherently necessary. However, whether you turn a ritual into a hollow routine or a profound Zen practice is entirely up to you.