This is a record of an interview with Great Master Jianzhen, the first patriarch of the Japanese Ritsu school, who sought at the Hsiang Kuang Buddhist Centre in Australia. He now resides in the Western Land of Ultimate Bliss. This account reflects upon his life approximately 1,260 years ago. Recorded by the chief writer, Shi Faju, on April 18, 2026.
Great Master Jianzhen speaks:
"I, Jianzhen, a humble monk, took refuge under Master Hongjing. For years I studied the Vinaya, to continue the wisdom-life of the Buddha. Rongrui and Puzhao, two eminent Japanese monks, came to save the monks of their land, to rectify and establish of . Japan lacked the Nanshan Vinaya, and lacked the rites of tonsure; everyone vowed before the Buddha, each acting as their own monk.
To be a monk without the Vinaya, to study without the precepts—wearing the kasaya robe while performing worldly affairs—this is the destruction of the . The two Japanese monks, Rongrui and Puzhao, travelled across the great ocean to the Tang Dynasty. The Vinaya is the duty of a monk, and it was my duty to act. I led seventeen people to cross the sea to the East to save the confused masses.
The Trials of Faith and Karmic Obstacles
Twelve years passed in a flash; five attempts were unsuccessful. The demons tested my Buddha-heart, yet the Vinaya remained clear. Though the journey to Japan was not yet complete, I reached Hainan Island, and on the return journey north, I saved many with whom I had affinity. Through six attempts, the demonic obstacles were broken, and I finally arrived in Japan to establish the Vinaya. The Ritsu school was established, and the monastic community had a foundation. After nine years of spreading the Dharma, I entered Nirvana at the age of twenty-eight. From the heavens, I watched the world, helping the Vinaya to continue. Learning that the Buddha was in the world—the Buddha of the West—I sought Chao Du at Shiding, wishing to go to the Land of Ultimate Bliss. Now that the Dharma affinity has matured, I am happy to be interviewed. I wish to share the story of a lifetime of upholding the precepts, that all may remove the obstacles in their hearts.
The Foundation of the Dharma: Taking the Precepts as Teacher
"Taking the precepts as teacher" is the fundamental basis for all who practise the Buddha’s teachings after the passing of Shakyamuni Buddha. If there are no precepts to follow, the Buddha’s teachings will cease to exist. This was the situation in Japan at that time. Even though there were monastics, without the Vinaya to follow, without the rules of tonsure, and without a foundation for practice, it was difficult for their practice to bear fruit. From my youth, I studied the Vinaya under the guidance of Master Hongjing, and I deeply understood the importance of these precepts.
If a monk has no precepts, it is difficult to spread the Dharma or establish oneself. Taking the precepts as teacher is the instruction of the Buddha; the Buddha’s teachings are entirely contained within the Vinaya. Monastics must strictly observe the precepts, both in form and in heart, to manifest the education the Buddha intended for the world. The spreading of the Buddha’s teachings relies on the transmission from one generation of monastics to the next. In the past, Great Master Faxian, Great Master Xuanzang, and many other great Bodhisattvas and ancestral masters endured countless hardships, facing death time and again to travel to India to seek the Dharma. They brought back the Buddha’s precious teachings, sutras, Buddha statues, and thangkas to the Great Tang Dynasty. They benefited countless beings and created the flourishing of the Buddha’s teachings in the Tang Dynasty. If these great Bodhisattvas and masters had not made such great vows to spread the Dharma, China would have been in a state of decline; there would have been no golden age of the Tang, nor would the Buddha’s teachings have been able to bring peace to the hearts of the people. Before the Buddha’s teachings, everyone is equal. All beings should seek the Dharma to save themselves and others.
A Mission Across the Ocean
At that time, the two Japanese monks, Rongrui and Puzhao, came to Daming Temple, wishing to invite the Vinaya to Japan. I was deeply moved. I knew these two Japanese monks were like Great Master Faxian and Great Master Xuanzang; for the sake of their people and the flourishing of the Buddha’s teachings in their country, they had crossed the vast ocean, facing death many times, and spent decades to finally reach Daming Temple to seek the Vinaya. Since they had the heart to seek the precepts, as a holy monk who is a successor of the Buddha’s teachings, I had to fulfil my responsibility to spread the Dharma to Japan.
When I asked my disciples if any were willing to go, everyone remained silent. Although they were worried about the life-threatening nature of the journey, I knew that in their hearts, they still carried the responsibility of spreading the Dharma. I also knew that the development of Buddhism in Japan was indeed in a state of severe decline. After all, Japan lacked a clear system of Vinaya. Following the method of "self-vowing to become a monk and self-vowing to receive the precepts," the standards for receiving precepts were extremely crude, leading to a situation where anyone could become a monk. Because the rules of the Buddha’s gate were not strictly observed, many nominal monks filled the monastic community, causing the image and conduct of the community to be questioned.
This was not only detrimental to the spreading of the Dharma but was also a sign of its decline. Since Japan had Prince Shotoku and King Nagaya, who were willing to greatly promote the Buddha’s teachings and establish them as the state religion, this proved that Japan was a country with deep Dharma affinity. As a monk dedicated to spreading the Dharma, I had an obligation to go to Japan to transmit the complete Vinaya, so that the Buddha’s teachings could flourish there once again. Thus, I made a great vow to go to Japan to transmit the Vinaya. Even if I were to endure all kinds of suffering, such a vow would never retreat.
All of this had to unfold naturally within the laws of and cause and effect; the great vow to spread the Dharma must follow the conditions of the world. My heart did not waver, and only then could the vow I made gradually mature. The first time we attempted to cross the sea, we encountered accusations that our monastic community was colluding with pirates; this was a manifestation of the collective karma of the people of Japan. However, this is a very common situation; it is inevitable to encounter demonic interference when crossing the sea to spread the Dharma. But such small waves were not enough to shake my determination to go to Japan. After the first attempt was thwarted, two years passed, and the monastic community prepared once again to set sail. The two Japanese monks, Rongrui and Puzhao, were also very sincere. The Yangzhou government originally intended to escort them back to their country, which would have been a safer route, but they abandoned that stable path.
They were single-minded in their request to bring the Vinaya back to Japan, so they begged our monastic community to travel with them, avoiding the official route to bring the Vinaya to Japan. For this journey, we prepared all the necessary supplies and various Dharma Jewels, including Buddha statues, gilded clay statues, sutras written in gold, various precious beads, kasayas, clothing, incense, food, spices, dry rations, and money. We hoped these materials would serve as the basic resources needed to build temples upon arriving in Japan.
Our monastic community and a team of nearly a hundred craftsmen encountered great winds and waves just as we were about to set sail, and we were once again disturbed by demonic interference. Although the ships were damaged, fortunately, everyone successfully reached the shore. This was due to the of the Buddhas and Bodhisattvas, and no lives were lost. As long as the human body remains, one can continue to spread the Dharma. Later, after the ships were repaired, we wanted to set sail, but the winds and waves were too strong, and the ships could not move. Later, we encountered reefs, and in the harsh conditions, the ships were damaged again, and everyone was forced to go ashore. At that time, our food was exhausted, and we were forced to wait for rescue. Later, the government settled everyone at Ashoka Temple, and this journey was temporarily suspended.
To me, these were all paths that had to be traversed. Compared to the life-threatening experiences of Great Master Faxian and Great Master Xuanzang, these were nothing. After all, to save the people of the entire country of Japan, this price was necessary.
During the third attempt to cross the sea, we encountered a monk from Yuezhou who reported us to the authorities. At this time, I was also deeply moved by the two Japanese monks, Rongrui and Puzhao, who had travelled across the ocean through countless hardships and suffered so many calamities, yet remained single-minded in their desire to spread the Vinaya to Japan; even after being arrested by the government, their determination did not waver. Compared to them, as a disciple of the Buddha’s gate who upholds the Vinaya, how could I stop here? I was determined to fulfil the wishes of these two monks, cross the sea to Japan, and spread the Vinaya.
Since the local government was obstructing us, we changed our route to the Fuzhou area to cross to Japan; this was another route that could reach Japan. Everyone did not fear the hardships, crossing mountains and ridges to reach Fuzhou. Although there were many obstacles and obstructions, the determination of the group to spread the Dharma was very firm, and they did not retreat because of the harsh environment, which also made me admire them greatly. Seeing the firm determination and perseverance of my disciples and the two Japanese monks in spreading the Buddha’s teachings, I was very happy in my heart. I believed that the Buddha’s teachings would not be destroyed in this world, as there were monastics with such great vows to continue the wisdom-life of the Buddha and transmit the Dharma lineage; this is undoubtedly the blessing of the people of the world. I also had to fulfil my own responsibility to continue the wisdom-life of the Buddha and transmit the Vinaya to Japan.
The operation of Dharma affinity in this world is also very mysterious. Before we even reached Fuzhou, we were intercepted by the Yangzhou government and sent back to Yangzhou; this was also one of the many tests. For me, I just smiled in my heart. Encountering so many demonic interferences was enough to prove that what I was doing was indeed a cause to continue the wisdom-life of the Buddha; otherwise, how could there be so many inconceivable demonic interferences and disturbances? I became even more determined and would find every possible way to break through these heavy obstacles. I also knew that the monastic community had indeed encountered many obstacles, which inevitably caused some to waver, but I always maintained a very optimistic and positive attitude, looking at each different operation of Dharma affinity.
I knew that every event and every interference was actually Dharma affinity. I grasped every opportunity to spread the Buddha’s teachings everywhere. Although we had failed four times to cross the sea, this also meant that I had four different magnificent Dharma affinities to spread the Buddha’s teachings, transmitting them to the beings who blocked my journey and to other beings with whom I had affinity. This was not a bad thing, but the operation of Dharma affinity; it was just that the beings to be saved at this time were different from those I had anticipated. However, before the Buddha’s teachings, all those to be saved are equal; how could there be high or low? How could there be a distinction between you and me? Therefore, although everyone thought the journey was full of difficulties, it was actually the flourishing operation of Dharma affinity; this is the true essence of the Buddha’s teachings. My disciple Lingyou encountered demonic obstacles that hindered our journey to Japan. I took the opportunity to teach him, letting him understand: one should not give up the opportunity to save beings for the sake of this limited life or for oneself. I hoped that through this severe lesson, he would understand that the responsibility of spreading the Dharma is the duty of a monk, and not to let personal between master and disciple, or personal selfishness, hinder the transmission of the Dharma. Lingyou also gradually understood this truth, which was a very precious education for him, and I believe he will grow because of it. Six years after the first attempt to cross the sea, the two Japanese monks, Rongrui and Puzhao, came to me again to request the Vinaya, hoping that we could bring it to Japan. Facing their request, I was very moved and in agreement. Having experienced such severe obstacles, their vows had not wavered, and they still requested that I transmit the Vinaya to Japan. This time, we prepared the supplies and various Dharma Jewels as before, with a grand scale, and set off once again."
During this process, it was only natural that we encountered many obstacles and turbulent waves. We also faced all sorts of strange and miraculous phenomena, and our journey was marked by many stops and starts. However, these were all illusory and not worth noting. As long as I could spread the Buddha’s teachings to the world and allow more people to learn the Dharma, no amount of such phenomena was anything to fear.
The Unexpected Destination
After drifting on the sea for many days, we finally reached land, only to discover that we had not arrived in Japan at all, but had been carried all the way to Hainan. Seeing this situation, I couldn't help but smile; I realized that the karmic affinity for this fifth attempt at crossing the sea was meant to be right here.
We simply followed the Causal Conditions, spreading the Dharma and building temples in various places. The many tests continued: we experienced life-and-death ordeals on the sea, and on land, we had to endure the tests of fame and material gain. Many lay practitioners offered all kinds of incense, precious jewels, and delicious food to the monastic community. This, too, was a test for the monastic community and for the spreading of the True Teachings.
The Test of Attachment
If one had any lingering attachment to the world or greed for offerings, it would have been impossible to spread the Buddha’s teachings to Japan. This was something everyone had to overcome. On the way back to Yangzhou, Rongrui, Puzhao, and Xiangyan departed as their own Causal Conditions dictated.
I am deeply grateful for their support throughout the journey. Although we did not succeed in reaching Japan to spread the Dharma, their Dharma affinity had already spread throughout the Great Tang Dynasty. This is the natural way of things, and there is no need to be troubled by it.
My vow to transmit the Precepts to Japan never wavered. I remained firm in this vow; I had to transmit the Precepts to Japan. As long as this vow remained unfulfilled, my original intention would not retreat.
The Final Crossing
The sixth crossing took place nearly eleven years after the first. We set off once again, this time boarding a ship with the Japanese envoys. We still encountered countless obstacles and setbacks along the way.
But this time, I knew that since the Dharma affinity was ripe, there was no need for fear. Although we were once forbidden from boarding the ship, we still succeeded in setting sail. After enduring wind, waves, reefs, and numerous demonic interferences, we finally arrived in Japan. Having finally reached Japan, I cherished this Dharma affinity immensely. I knew that I would dedicate the rest of my life entirely to the Buddhist followers of Japan, ensuring they would have a complete set of Precepts to study.
A Life Dedicated to the Dharma
Looking back on the bits and pieces of my life, I was but an ordinary person, and I did not leave behind many great deeds in this world. However, I held a very firm belief in the Buddha’s teachings, and I believed that only by having the Precepts circulate in the world could the lineage of the Buddha’s teachings continue during the age of the Dharma’s decline.
From the Great Tang, I brought many precious Dharma Jewels and incense to Japan, allowing the country to continue the wisdom-life of the Buddha. The Precepts I transmitted allowed the Japanese monastic community to reorganize its system, giving the monastics a standard to follow. Only by strictly observing the Precepts can one avoid breaking them and destroying one's own and wisdom. As for the merits and demerits of my life, they have been recorded in detail by later generations, so I need not elaborate further. Everything in this world is illusory; only by sincerely observing the Precepts, realizing that everything is mind-only, and vowing to be reborn in the Western Pure Land can one grasp the essence of the Buddha’s teachings.
A Lingering Concern
At that time, I knew my task in this life was complete, and I wished to pass away and be reborn in the Western Land of Ultimate Bliss. Yet, in my heart, there remained a subtle concern: I was worried about the future development of the vast number of Buddhist disciples in Japan, and I also remembered the disciples in the Great Tang who shared a karmic affinity with me.
Although I did not show it, deep in my heart, I was still concerned about the transmission of the Precepts in both China and Japan, hoping that they would continue to circulate in both lands. Because of this subtle attachment, after I passed away, I ascended directly to the Twenty-Eight Heavens.
I have a deep Dharma affinity with the Buddhist followers in both China and Japan. From my position as a celestial being, I observed the progress of the Dharma lineage in deep meditative states. Although there were signs of decline, Buddhas, Bodhisattvas, and ancestral masters always manifest in the world when people need the Dharma the most. And at this time, the Great Su, Practitioner Su, has manifested in the world exactly for this purpose.
The Manifestation of
Practitioner Su is once again spreading the Buddha’s teachings, causing them to flourish in Taiwan, Australia, China, and Southeast Asia. This is still ongoing, and the operation of this Dharma affinity and lineage is inconceivable. Ten years ago, when I learned that Namo Amituofo and Practitioner Su had manifested in the world again, I came from the celestial realm to Shiding to seek Spiritual Deliverance. With the help of Namo Amituofo and Practitioner Su, I was reborn in the Western Land of Ultimate Bliss.
Now, as I watch Practitioner Su promote the Buddha’s teachings from the Western Land of Ultimate Bliss and work vigorously to save the beings of China, I am deeply moved and filled with admiration. Now that my Dharma affinity has matured, Namo Amituofo has allowed me to accept this interview.
The deeds of Jianzhen have already been recorded in great detail in the world; my disciples have made a complete record for me, and the same is true for my mission in Japan, so there is no need for me to say more. I hope my story will serve as a warning to all of you who are disciples of the Buddha, reminding you of the heavy responsibility you bear in inheriting the lineage of the Buddha’s teachings.
The Rarity of the Dharma
My manifestation at that time was far from the level of Great Master Faxian or Great Master Xuanzang. I merely followed the Dharma affinity and lineage to spread the teachings throughout China and then went to Japan to promote the Precepts. This was only possible because the human beings in the worldly realm still had some remaining blessings to receive such a great Dharma.
Now that Namo Amituofo is residing in the world, this is an incomparably magnificent Dharma affinity. If you remember the process of Great Master Faxian, Great Master Xuanzang, or my own efforts in promoting the Buddha’s teachings, you should remember that the Buddha’s teachings are not easily obtained. The many interferences and obstacles are there to admonish the world that human beings have heavy karma.
If you are able to encounter the Buddha’s teachings, you should cherish and value them. Being able to obtain a single sutra or read a single verse is an incredibly difficult thing. If you are able to hear the Buddha’s Precepts and truly observe and follow them, that is truly a tremendous blessing cultivated over countless eons.
The True Precepts of Namo Amituofo
In this age of the Dharma’s decline, it is even harder to have the opportunity to follow the Buddha’s Precepts and act according to the teachings. Furthermore, the Precepts and texts that are transmitted truly need to be adjusted according to the times. Fortunately, Namo Amituofo is residing at the Hsiang Kuang Pure Land Buddhist Centre in Australia. The true Buddha is residing in the world, and this is the time of the True Teachings of Namo Amituofo.
Every teaching and every word spoken by Namo Amituofo is the most orthodox and standard set of Precepts. I hope all Buddhist disciples will cherish the Buddha’s teachings; every word is precious, just like the Precepts I traveled so far to Japan to transmit. The True Precepts of Namo Amituofo at this time are even more magnificent.
Namo Amituofo and Practitioner Su have sacrificed themselves, using their great fearlessness and great to save the demon crowds and all beings, taking on the suffering of beings so that there is an opportunity to come from the Western Land of Ultimate Bliss to Earth to save the confused. The spreading of this Dharma affinity does not just span an ocean; it transcends ten trillion lands, providing the opportunity for the true Buddha to manifest in the world and realize the situation where the Precepts of the True Teachings are widely spread.
A Final Reminder
I hope that all connected Buddhist disciples will cherish this Dharma affinity. I dedicated my life to promoting the Precepts in the world, and at this time, I will also promote the true Precepts of Namo Amituofo.
The Buddhist education provided by Namo Amituofo at this time is the supreme set of Precepts. It is meant to protect people, saving them from the suffering of breaking the Precepts, from the interference of spirits, and from being possessed by demon crowds and losing their autonomy. This is the most supreme set of Precepts of the True Teachings. Everyone should strictly observe them so that they can avoid being controlled by other beings and avoid the suffering of creating sins and losing their autonomy. With this, I, Jianzhen, have fulfilled the Dharma affinity of my life.
I was reborn in the Twenty-Eight Heavens, and I also want to remind all beings: do not be attached to anything in this world. There is no fixed Dharma; there is no single Dharma that can be spoken or transmitted. Let go of all subtle attachments, truly rely on the Buddha’s teachings, follow the Precepts of Namo Amituofo, put in the work from your heart, and chant Buddha’s name 24/7. This is true observance of the Precepts. Keeping the Buddha’s vows and Buddha-actions in your heart is the true practice of the Precepts, and only then can you truly be reborn in the Western Land of Ultimate Bliss at the end of your life.
I am grateful to Namo Amituofo and Practitioner Su for granting me such a magnificent Dharma affinity to share my story with the world.
I, Jianzhen, bow down to thank Namo Amituofo, and I am grateful to Great Master Xuanzang, Teacher Practitioner Xia Lianju, and Practitioner Su.
