Otsutome: in Praise of Amida Buddha

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In Praise of Amida Buddha

OTSUTOME
お つとめ

HAWAII COUNCIL OF JODO MISSIONS


Published in Commemoration of

THE 800th GRAND MEMORIAL OF OUR FOUNDER

HŌNEN SHŌNIN

2 011

Published in Commemoration of

THE 800th GRAND MEMORIAL OF OUR FOUNDER

HŌNEN SHŌNIN

HAWAII COUNCIL OF JODO MISSIONS


1429 Makiki Street
2 011
Honolulu, Hawaii 96814
Published in Commemoration of

THE 800th GRAND MEMORIAL OF OUR FOUNDER

HŌNEN SHŌNIN

2011

Published by

HAWAII COUNCIL OF JODO MISSIONS


1429 Makiki Street
Honolulu, Hawaii 96814

Printed by Nissha Printing Co., Ltd. in Kyoto, Japan


TABLE OF CONTENTS

Foreword ───────────────────────────── iv
Our Jōdo Shū ─────────────────────────── vi
Hyōbyaku (Invocation) ─────────────────────── vii

GENERAL ORDER OF SERVICE


Invocation/Aspriration ––––––––––––––––––––––––––––––––––––––––––––––––––– 3
Reverence to the Three Refuges (Kikyōmon) ––––––––––––––––––––––––––––– 4
Vandana Ti-Sarana ––––––––––––––––––––––––––––––––––––––––––––––––––––––– 5
Shūka Tsuki-kage (Moonlight) ––––––––––––––––––––––––––––––––––––––––––– 6
The Nembutsu –––––––––––––––––––––––––––––––––––––––––––––––––––––––––––– 7
Golden Chain/Pledge –––––––––––––––––––––––––––––––––––––––––––––––––––– 8
Eight-Fold Path ––––––––––––––––––––––––––––––––––––––––––––––––––––––––––– 9
Benediction/Affirmations (Seigan)/The Creed –––––––––––––––––––––––––– 10

GENERAL ORDER OF SUTRA CHANTING


Kōge – Purification Verse ––––––––––––––––––––––––––––––––––––––––––––––––– 12
Sanbōrai – Veneration of the Three Treasures–––––––––––––––––––––––––––– 13
Bujō – Welcoming the Buddhas from Their Lands
* Sanbujō – Welcoming the Buddhas in Three Verses ––––––––––––––––––– 14
Sange-ge – Verse of Repentance ––––––––––––––––––––––––––––––––––––––––––– 15
Jūnen – Ten Times Recitation of Nenbutsu –––––––––––––––––––––––––––––– 16
Kaikyō-ge – Opening Verse for Sutra Chanting –––––––––––––––––––––––––– 17
O-kyō – Sutra Selection
* Shisei-ge – The Verse of the Four Vows ––––––––––––––––––––––––––––––––– 18
Honzei-ge – Verse of Amida Buddha’s Original Vows –––––––––––––––––––– 23
Jūnen –––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––– 23
Shōyaku-mon – In Praise of Amida Buddha’s Light –––––––––––––––––––––– 24
Nenbutsu Ichie – Devoted Calls of Amida Buddha’s Name –––––––––––––– 24
Egan – Merit Transference for the Deceased ––––––––––––––––––––––––––––– 25
Sōekō-ge – Dedication of Merit for All ––––––––––––––––––––––––––––––––––– 26
Jūnen –––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––– 26
Sōgan-ge – Verse of the Universal Vows––––––––––––––––––––––––––––––––––– 27

i
Sanshōrai – Offering of Three Prostrations to Amida Buddha––––––––––– 28
Sōbutsu-ge – Entreating the Buddhas to Return to Their Lands ––––––––– 29
Jūnen –––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––– 29

SELECTED SCRIPTURES
Shibujō – Verse in Praise of the Buddha [Lokeshvararaja] –––––––––––––––– 31
Tanbutsu-ju – Verse in Praise of the Buddha [Lokeshvararaja] ––––––––––– 33
Shinjin ganmon – The Visualization of Amida Buddha’s –––––––––––––––––– 42
Ichimai Kishōmon – The One-Sheet Testament –––––––––––––––––––––––––– 52
Isshi Koshōsoku – The One-Page Missive ––––––––––––––––––––––––––––––––– 56
Betsu Ekō – Dedication of Merit ––––––––––––––––––––––––––––––––––––––––– 62
Sanzonrai – Homage to the Three Venerable Ones –––––––––––––––––––––– 68
Verse for Awakening Aspiration –––––––––––––––––––––––––––––––––––––––––– 75
Verse on Birth in the Pure Land through Nenbutsu ––––––––––––––––––––– 77
Verse on the Founding of Jōdo Shū––––––––––––––––––––––––––––––––––––––– 79
Hannyashingyō – Heart Sutra –––––––––––––––––––––––––––––––––––––––––––– 80

GATHAS
1. The Bodhi Day ––––––––––––––––––––––––––––––––––––––––––––––––––––––– 88
2. Buddha’s Law of Love and Light –––––––––––––––––––––––––––––––––––––– 90
3. Buddha, Lord, in Thine Embrace –––––––––––––––––––––––––––––––––––– 91
4. Eternal Refuge –––––––––––––––––––––––––––––––––––––––––––––––––––––––– 92
5. Evening Gatha –––––––––––––––––––––––––––––––––––––––––––––––––––––––– 93
6. Farewell ––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––– 94
7. Happy Little Children –––––––––––––––––––––––––––––––––––––––––––––––– 95
8. Holy Day of Wesak ––––––––––––––––––––––––––––––––––––––––––––––––––– 96
9. Homage to the Buddha ––––––––––––––––––––––––––––––––––––––––––––––– 97
10. How Glorious is Thy Dharma –––––––––––––––––––––––––––––––––––––––– 98
11. Life Never Dies ––––––––––––––––––––––––––––––––––––––––––––––––––––––– 99
12. Listen to His Voice –––––––––––––––––––––––––––––––––––––––––––––––––– 100
13. Lord Buddha Speaks to Me –––––––––––––––––––––––––––––––––––––––––– 101
14. Morning Gatha –––––––––––––––––––––––––––––––––––––––––––––––––––––– 102
15. Namu Amida Butsu ––––––––––––––––––––––––––––––––––––––––––––––––– 103
16. Nirvana’s Bliss ––––––––––––––––––––––––––––––––––––––––––––––––––––––– 104
17. Right Meditation –––––––––––––––––––––––––––––––––––––––––––––––––––– 105

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18. Softly Blew the Breezes ––––––––––––––––––––––––––––––––––––––––––––– 106
19. We are Truth’s Disciples –––––––––––––––––––––––––––––––––––––––––––– 107
20. When We See the Golden Sun ––––––––––––––––––––––––––––––––––––– 108
21. Asa no Uta (Morning Song) –––––––––––––––––––––––––––––––––––––––– 109
22. Hanamatsu Kodomo no Uta (Buddha Day Children’s Song) ––––––– 110
23. Hanamatsuri Kōshinkyoku (Buddha Day Celebration)––––––––––––– 112
24. Hotoke no Kodomo (Buddha’s Children)–––––––––––––––––––––––––––– 113
25. Hotokesama (Lord Buddha) –––––––––––––––––––––––––––––––––––––––– 114
26. Ima sasagu (Now I Offer) ––––––––––––––––––––––––––––––––––––––––––– 115
27. Inochi no Riyū (The Reason for Life) ––––––––––––––––––––––––––––––– 116
28. Jōdō’e no uta (Bodhi Day Song) ––––––––––––––––––––––––––––––––––––– 125
29. Jōdo Shū Hawaii Kaikyō no Goeika ––––––––––––––––––––––––––––––––– 127
30. Mihotoke ni Idakarete (Embraced by the Buddha) –––––––––––––––––– 130
31. Nori no Miyama (The Mountain of the Dharma) –––––––––––––––––– 131
32. Sayonara (Good-bye) ––––––––––––––––––––––––––––––––––––––––––––––– 132

APPENDIX
Selected Passages
Verses from the Dhammapada ––––––––––––––––––––––––––––––––––––––––– 134
The Four Noble Truths –––––––––––––––––––––––––––––––––––––––––––––––– 136
The Pledge of the Bodhisattva ––––––––––––––––––––––––––––––––––––––––– 137
Prayer of the Bodhisattva ––––––––––––––––––––––––––––––––––––––––––––––– 137
The Five Precepts (Pancha Sila) –––––––––––––––––––––––––––––––––––––––– 137

General Information
Annual Observances ––––––––––––––––––––––––––––––––––––––––––––––––––– 138
O-butsudan (Buddhist Altar)––––––––––––––––––––––––––––––––––––––––––– 142
Grace at Meals ––––––––––––––––––––––––––––––––––––––––––––––––––––––––– 143
Glossary –––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––– 144

Epilogue –––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––– 146

iii
FOREWORD

The Hawaii Council of Jodo Missions originally published the


Otsutome book in 1978 to commemorate the 800th Anniversary
of the founding of Jōdo Shū. With English translations of the
sutras by Rev. Dwight Ryōkan Nakamura, the Otsutome book
played a significant role in the services of all the Hawaii Jodo Shu
temples and was loved by both Japanese- and English-speaking
members for thirty-six years. However, since time has changed the
situation and needs of the temples in Hawaii, both members and
ministers felt it was time to update the Otsutome book.
To commemorate the 800th Grand Memorial of our founder,
Hōnen Shōnin, the Hawaii Council of Jodo Missions decided
to publish a revised version of the Otsutome book as one of
its commemorative projects for this observance. The HCJM
ministers organized a committee to revise the Otsutome book
with Rev. Shinri Hara as the editor-in-chief.
Unlike the previous Otsutome book, in which the English
and Japanese sections were separated, the two languages have
been brought together to make it easier for both those who are
familiar with Japanese and those who are not to read aloud and
understand the passages of the sutra. The new format for the sutra
section consists of Japanese reading, Chinese characters, English
pronunciation, and English translation line by line, in the hopes
that all those who read it will come to have a greater appreciation
and deeper understanding for Hōnen Shōnin’s teachings as well
as Buddhism in general. Great care has also been taken to create a
completely new translation of the sutra passages.

iv
In the process of producing this Otsutome book, we
received the advice, suggestions, and cooperation from numerous
individuals, who have not all been listed here but whose assistance
is greatly appreciated. We are also grateful to our members who
took part in this revision project and advised us on which songs
to include. This book also has a new appendix section, which
provides further information to deepen your understanding of
our tradition.
Our sincerest appreciation further goes to the staff of the Jōdo
Shū Research Institute, who kindly offered their expert advice in
the translation of the sutra sections. Our biggest Mahalo goes to
the Association for the Promotion of Jōdo Shū (Jōdo Shū Kaikyō
Shinkō Kyōkai) for their generous support and sponsorship in
making the publication of this Otsutome book possible.
Needless to say, we owe what we have now to our predecessors.
The upmost joy of presenting this book to you is absolutely
indebted to them. We shall not forget their efforts and dedication.
It is our hope this revised Otsutome book will encourage and
inspire you to deepen your faith and understanding of Buddhism
and Jōdo Shū teachings for the betterment of your life. May
you always be embraced by the grace and compassion of Amida
Buddha.

The Otsutome Editorial Committee

v
OUR JŌDO SHŪ

Denomination: Jōdo Shū (The Pure Land Sect)


Founder: Hōnen Shōnin (1133–1212)
Established: 1175 in Japan
Object of
Reverence: AMIDA, Buddha of Infinite Life and Light
Invocation: Nenbutsu, NAMU AMIDA BUTSU
(“I take refuge in Amida Buddha”,
“Homage to Amida Buddha”)
Essential
Teaching: Trust in Amida Buddha to guide us with boundless
compassion and wisdom; wholeheartedly recite
the Nenbutsu, Namu Amida Butsu, to be born in
the Pure Land.

Daily Practice: Calling Amida Buddha’s Sacred Name for guidance


and inspiration. Recite the Nenbutsu ten times with
deep appreciation when waking up in the morning,
any time throughout the day, and before going to
sleep.

Basic Scriptures: The Three Pure Land Sutras and One Shastra
* Sutra of the Buddha of Immeasurable Life
* Sutra of the Visualization of the Buddha of
Immeasurable Life
* Amida Sutra
* Commentary on Birth in the Pure Land
Jōdo Shū Crest
(Shūmon): Tsukikage Gyoyō (Moonlit Apricot Leaves)

vi
Invocation for the 800th Grand Memorial Service
of Our Founder Hōnen Shōnin (Hyōbyaku)

Let us reverently reflect upon our founder, the Great Master


Enkō Meishō Wajun Hōni Hōnen, who was born on the
seventh day of the fourth month of Chōshō 2 (1133). At age
fifteen, he went to Mount Hiei [the center of Buddhism at that
time] to take tonsure and begin his training. He studied both
the exoteric and esoteric schools of Buddhism and was greatly
respected as the foremost in wisdom in the Three Precincts [of
Mount Hiei]. He also gained renown for having widely studied
many teachings. However, he soon discovered that the three
practices of discipline, meditation, and wisdom far exceeded
the capacity of ordinary persons and that the practice and
realization of the Sagely Path were impossible.
Therefore, Hōnen Shōnin secluded himself in the sutra
repository at Kurodani and, placing great importance on the
enlightenment of all people, searched for resolve. Continuing
his quest, he visited the great scholars of the Buddhist schools in
Nara but still he found no solace.
He again went to Kurodani to thoroughly read the entire
sutra compendium several times over and frequently returned
to the Three Pure Land Sutras. Finally, he understood the
profound intention of Shakyamuni Buddha’s teachings through
the words of the Chinese Pure Land Master Shantao and
established the path to birth in the Pure Land through Amida’s
Original Vow as the utmost teaching for the age of the Latter

vii
Dharma. Thereafter, he dedicated himself solely to the practice
of Nenbutsu and spread his teaching throughout Japan. On the
25th day of the first month of Kenryaku 2 (1212), he achieved
his cherished wish to be born in Amida’s Pure Land.
Since then, eight hundred years have passed. The clouds of
compassion have spread through the sky and the land has
been enriched with the blessings of the Buddha Dharma.
The voices of the Nenbutsu that praise the Buddha resonate
through the Four Seas and the moon of the Original Vow
shines upon the hearts of all who gaze upon it. This is none
other than the result of Hōnen Shōnin’s great compassion.
Today, in welcoming the Grand Memorial, we, the disciples,
who have been entrusted with Hōnen Shōnin’s compassion and
who honor this tradition, abide by his teachings. Receiving the
compassion and wisdom of Amida, we sincerely put our hands
together and offer the three actions of pure word, pure thought,
and pure deed in observing Hōnen Shōnin’s memorial on this
auspicious occasion. We ask for the benevolent guidance of
Hōnen Shōnin, who protects us from his golden lotus pedestal
with his compassionate eyes.

viii
GENERAL ORDER OF

SERVICE
Juzu 数珠 (Rosaries)
In Japanese, rosaries are called juzu (formally, o-juzu; counting beads ), or nenju
( 念珠 , beads for mindful [practice]). The tradition of the Buddhist rosary is said
to have started with Shakyamuni, who instructed, String together 108 seeds
from a linden tree to be reminded of the Buddhist teachings.
The standard rosary in Jōdo Shū is the two-stranded nikka juzu ( 日課 数 珠 ,
beads for daily practice), which was designed for counting 60,000 Nenbutsu
recitations. In general, one strand has a large parent bead (oyadama) and 40
beads; while the other strand has a parent bead with 27 beads interspersed with
smaller beads. The second strand has a metal ring with two tassels̶one with
six small beads and ten small flat beads. There are also nikka juzu with 27 beads
on the first strand and 20 on the second with interspersed small beads, which is
designed for counting 30,000 times. Generally, the nikka juzu is held in the left
hand or placed around the left wrist. When one puts his or her hands together in
gasshō, the rosary is held over the thumbs and hung between the wrists.
INVOCATION

Amida Buddha, the Awakened One, the Compassionate One,


we ask for your guidance on this happy day. Lead us from
the numbness of routine and from all bitterness of heart to a
peaceful place of compassion and wisdom. Grant us the strength
and abiding consciousness to work together harmoniously in our
temple and our community.
Help us to always remember that life is one and, therefore,
that all living things coexist and are interconnected, and that
your Infinite Light of Compassion shines upon the hearts of
everyone.
Namu Amida Butsu.

ASPIRATION

Amida Buddha, the Awakened One, the Most Honored One,


here we are gathered in your presence with deepest reverence and
adoration in our hearts.
We place our whole trust in you and in your Teaching, and
we do earnestly resolve to be good Buddhists and follow the
Sacred Path you have shown us, so that we may be born in your
Pure Land to attain the happiest and the most peaceful realm of
Nirvana.
Namu Amida Butsu.

3
REVERENCE TO THE THREE REFUGES
(Kikyōmon)

Leader: Hard it is to be born into human life; now we are


living in it. Difficult it is to hear the teachings of
the Buddha; now we hear them. If we do not gain
emancipation in this present life, we may not cross
the ocean of life and death. Let us then reverently
take refuge in the Three Treasures of the Buddha,
Dharma, and Sangha.

Everyone: I go to the Buddha for guidance. May I, with all


others, awaken to the great path that leads us to
enlightenment.

I go to the Dharma for guidance. May I, with


all others, be submerged in the depths of the
teachings and gain wisdom as deep as the ocean.

I go to the Sangha for guidance. May I, with all


others, live in harmony and be in accord with the
spirit of our community in all ways.

Leader: Hard it is to receive such excellent and profound


Teachings. Now we hear and receive them. Let
us strive to understand the true meaning of the
Tathagata (Buddha).

4
5
6
7
GOLDEN CHAIN

I am a link in Amida Buddha’s golden chain of love that stretches


around the world. I must keep my link bright and strong.
I will try to be kind and gentle to every living thing and
protect all who are weaker than myself.
I will try to think pure and beautiful thoughts, to say pure
and beautiful words, and to do pure and beautiful deeds,
knowing that on what I do now depends my happiness or misery.
May every link in Amida Buddha’s golden chain of love
become bright and strong, and may we all attain perfect peace.
Namu Amida Butsu.

PLEDGE

Leader: To the Buddha . . .

Everyone: ...Who promised to be present in His Teaching, we


pledge our loyalty and devotion. We dedicate our
thoughts, words, and deeds to His service and to the
way of life He laid down for us. We resolve to follow
His example and to have reverence for our religion,
respect for our parents and teachers, and love for all
forms of life.

8
EIGHT-FOLD PATH

Leader: The Buddha teaches us that we may become pure and holy
by following the rules He laid down for us. Let us repeat
them and also remember at all times what they mean.
First: RIGHT UNDERSTANDING
Everyone: Let us learn and try to understand the Truth.
Leader: Second: RIGHT PURPOSE
Everyone: Let us try always to do what is right.
Leader: Third: RIGHT SPEECH
Everyone: Let us be truthful and kind in all we say.
Leader: Fourth: RIGHT CONDUCT
Everyone: Let us try to behave ourselves at all times.
Leader: Fifth: RIGHT LIVELIHOOD
Everyone: Let us earn our living in a way which will not harm anyone.
Leader: Sixth: RIGHT ENDEAVOR
Everyone: Let us constantly try to become better.
Leader: Seventh: RIGHT THOUGHT
Everyone: Let us cherish our thoughts because our words and our
actions arise from our thoughts.
Leader: Eighth: RIGHT MEDITATION
Everyone: Let us think often of Amida Buddha and repeat the Sacred
Name. Namu Amida Butsu.
Together: May the sacred presence of Amida who said He would abide
in His Teaching be our guide. May we follow His glorious
example and tread with unfaltering steps this Noble Path
until we too shall attain Enlightenment.
Namu Amida Butsu.

9
BENEDICTION

Amida Buddha surrounds all men and all forms of life with
Infinite Love and Compassion. Particularly does He send forth
loving thoughts to those in suffering and sorrow, to those in
doubt and ignorance, to those who are striving to attain truth,
and to those whose feet are standing close to the great change
called death. Amida Buddha sends forth oceans of wisdom,
mercy, and love. Namu Amida Butsu.

AFFIRMATIONS (Seigan)

May the Wisdom of the All Compassionate One so shine within


our hearts and minds that the mists of error and the foolish
vanity of self be dispelled. So shall we understand the changing
nature of existence and reach spiritual peace.
I aspire to strive for the Enlightenment of all beings. I aspire
to renounce all impure desires. I aspire to follow the Sacred Path.
Namu Amida Butsu.

THE CREED

We thank the Buddha for showing to us the Way of Freedom.


We will endeavor to walk in His Noble Path every day of our
lives. Namu Amida Butsu.

10
GENERAL ORDER OF

SUTRA CHANTING
Purification Verse
こ う げ

香 偈
KŌGE

がん が しん じょう にょ こう ろ

願 我 身 浄 如 香 炉
GAN GA SHIN JŌ NYO KŌ RO
I aspire for my body to be as pure as an incense
burner.

がん が しん にょ ち え か

願 我 心 如 智 慧 火
GAN GA SHIN N YO CHI E K A
I aspire for my mind to be like the light of
wisdom.

念 々 焚 焼 戒 定 香
NEN NEN BON JŌ K AI JŌ KŌ
With every thought, I burn this incense of
discipline and meditation

く よう じっ ぽう さん ぜ ぶ

供 養 十 方 三 世 仏
K U YŌ J I-PP Ō S A N Z E BU
to dedicate myself to the past, present, and
future buddhas of the ten directions.

12
Veneration of the Three Treasures
さん ぼう らい

三 宝 礼
SANBŌRAI

いっ しん きょう らい じっ ぽう ほう かい じょう じゅう ぶ

一 心 敬 礼 十 方 法 界 常 住 仏
I-SSHIN K YŌ R A I JI-PPŌ HŌ K A I JŌ JŪ BU
I wholeheartedly take refuge in the Buddhas, who eternally dwell in the
lands of the ten directions.

いっ しん きょう らい じっ ぽう ほう かい じょう じゅう ほう

一 心 敬 礼 十 方 法 界 常 住 法
I-SSHIN K YŌ R A I JI-PPŌ HŌ K A I JŌ JŪ HŌ
I wholeheartedly take refuge in the Dharma, the teachings, which
eternally exist in the lands of the ten directions.

いっ しん きょう らい じっ ぽう ほう かい じょう じゅう そう

一 心 敬 礼 十 方 法 界 常 住 僧
I-SSHIN K YŌ R A I J I-PPŌ HŌ K A I JŌ JŪ SŌ
I wholeheartedly take refuge in the Sangha, the community, which
eternally exists in the lands of the ten directions.

13
BUJŌ

Welcoming the Buddhas in Three Verses


さん ぶ じょう

三 奉 請
SANBUJŌ

ぶ じょう み だ せ そん にゅう どう じょう

奉 請 弥 陀 世 尊 入 道 場
BU JŌ MI DA SE SON N Y Ū DŌ JŌ
We reverently call upon Amida Buddha, the World Honored
One, to enter this sacred place.

ぶ じょう しゃ か にょ らい にゅう どう じょう

奉 請 釈 迦 如 来 入 道 場
BU JŌ SH A K A N YO R A I N Y Ū DŌ JŌ
We reverently call upon Shakyamuni Tathagata, the
Enlightened One, to enter this sacred place.

ぶ じょう じっ ぽう にょ らい にゅう どう じょう

奉 請 十 方 如 来 入 道 場
BU JŌ JI-PPŌ N YO R A I N Y Ū DŌ JŌ
We reverently call upon the Tathagatas (Buddhas) of the ten
directions to enter this sacred place.

BUJŌ refer to the verses to invoke the presence of the buddhas to


receive them from their buddha lands. In some services, Shibujō,
the Welcoming of the Buddhas in Four Verses, may be chanted
instead of Sanbujō. For Shibujō, see pages 43–44.

14
Verse of Repentance
さん げ げ

懴 悔 偈
SANGE-GE

が しゃく しょ ぞう しょ あく ごう

我 昔 所 造 諸 悪 業
GA SHAKU SHO ZŌ SHO AKU GŌ
The harmful actions I have done in the past are

かい ゆ む し とん じん ち

皆 由 無 始 貪 瞋 痴
K AI Y U MU SHI TON JIN CHI
All derived from my inherent greed, anger,
and delusion.

じゅう しん ご い し しょ しょう

従 身 語 意 之 所 生
JŪ SHIN GO I SHI SHO SHŌ
Born of my conduct, words, and thoughts,

いっ さい が こん かい さん げ

一 切 我 今 皆 懺 悔
I- SSA I G A KON K A I SA N GE
I now repent them all.

15
Ten Times Recitation of Nenbutsu
じゅう ね ん

十 念
JŪNEN

な む あ み だ ぶ な む あ み だ ぶ

南 無 阿 弥 陀 仏 南 無 阿 弥 陀 仏
NA MU A MI DA BU NA MU A MI DA BU
な む あ み だ ぶ な む あ み だ ぶ

南 無 阿 弥 陀 仏 南 無 阿 弥 陀 仏
NA MU A MI DA BU NA MU A MI DA BU
な む あ み だ ぶ な む あ み だ ぶ

南 無 阿 弥 陀 仏 南 無 阿 弥 陀 仏
NA MU A MI DA BU NA MU A MI DA BU
な む あ み だ ぶ な む あ み だ ぶ

南 無 阿 弥 陀 仏 南 無 阿 弥 陀 仏
NA MU A MI DA BU NA MU A MI DA BU
な む あ み だ ぶつ な む あ み だ ぶ

南 無 阿 弥 陀 仏 南 無 阿 弥 陀 仏
NA MU A MI DA BUTSU NA MU A MI DA BU

O-jūnen, or simply jūnen, literally means “ten recollections” or “ten


moments of mindfulness.” In Jōdo Shū, jūnen specifically means “ten
recitations of Amida Buddha’s Name” or Namu Amida Butsu (“Homage
to Amida Buddha” or “I take refuge in Amida Buddha”) ten times. Jūnen is a
standard way of reciting the Nenbutsu in daily practice and in services.

16
Opening Verse for Sutra Chanting
かい きょう げ

開 経 偈
KAIKYŌ-GE

む じょう じん じん み みょう ほう

無 上 甚 深 微 妙 法
MU JŌ JIN JIN MI M YŌ HŌ
The unsurpassed, profound, and wondrous
Dharma (Teachings),

ひゃく せん まん ごう なん そう ぐう

百 千 万 劫 難 遭 遇
HYAKU SEN MAN GŌ NAN SŌ GŪ
Even after a hundred, thousand, million eons, is
difficult to encounter.

が こん けん もん とく じゅ じ

我 今 見 聞 得 受 持
GA KON KEN MON TOKU JŪ JI
We now hear, receive, and uphold it.

がん げ にょ らい しん じつ ぎ

願 解 如 来 真 実 義
GAN GE NYO RAI SHIN JITSU GI
May we understand the true message of the
Tathagata (Buddha).

17
SUTR A I

The Verse of the Four Vows


し せい げ

四 誓 偈
SHISEI-GE

Shisei-ge, also known as Dharmakara Bodhisattva’s Confirmation of the


Great Vows, comes from the Sutra of the Buddha of Immeasurable Life (J.
Muryōju-kyō) and is the most popularly chanted sutra selection in Jōdo
Shū. In this section, Amida Buddha, in his previous incarnation as
Dharmakara Bodhisattva, vows in front of the Buddha Lokeshvararaja
to reach the ultimate path of enlightenment, to guide all from poverty
and suffering, to save all beings everywhere through His Name, and to
shine the Light of Wisdom on all. Shisei-ge is an important verse as it
represents the essence of Amida Buddha’s promise to receive all to the
Pure Land.
Traditionally, the sutra title and verse title are read together—
“Bussetsu Muryōjukyō Shiseige” (The Verse of the Four Vows from the
Sutra of the Buddha Immeasurable Life as Expounded the Buddha
[Shakyamuni]).

が ごん ちょう せ がん ひっ し む じょう どう

我 建 超 世 願 必 至 無 上 道
GA GON CHŌ SE GA N HI-SSHI MU JŌ DŌ
I have established the unsurpassed vows and shall, without fail, reach
the ultimate path.

し がん ふ まん ぞく せい ふ じょう しょう がく

斯 願 不 満 足 誓 不 成 正 覚
SHI GAN FU MAN ZOKU SEI FU JŌ SHŌ GAKU
If these vows are not fulfilled, may I not attain perfect enlightenment.

18
が お む りょう こう ふ い だい せ しゅ

我 於 無 量 劫 不 為 大 施 主
G A Ō M U RYŌ KŌ F U I DA I SE SHU
Should I, for countless eons, not become a great benefactor

ふ さい しょ びん ぐ せい ふ じょう しょう がく

普 済 諸 貧 苦 誓 不 成 正 覚
FU SA I SHO BIN GU SEI FU JŌ SHŌ GA KU
And relieve all those in poverty and suffering, may I not attain perfect
enlightenment.

が し じょう ぶつ どう みょう しょう ちょう じっ ぽう

我 至 成 佛 道 名 声 超 十 方
GA SHI JŌ BUTSU DŌ MYŌ SHŌ CHŌ JI-PPŌ
When I reach the path of the Buddha, my name shall resound beyond
the ten directions.

く きょう み しょ もん せい ふ じょう しょう がく

究 竟 靡 所 聞 誓 不 成 正 覚
KU KYŌ MI SHO MON SEI FU JŌ SHŌ GAKU
Should there be a place in which it cannot be heard, may I not attain
perfect enlightenment.

り よく じん しょう ねん じょう え しゅ ぼん ぎょう

離 欲 深 正 念 浄 慧 修 梵 行
RI YOKU JIN SHŌ NEN JŌ E SHU BON GYŌ
Abandoning desire, with profound right mindfulness and pure wisdom,
I shall cultivate pure practice.

19
し ぐ む じょう どう い しょ てん にん し

志 求 無 上 道 為 諸 天 人 師
SHI GU MU JŌ DŌ I SHO TEN NIN SHI
I shall intently pursue the ultimate path to become a teacher of
all celestial and human beings.

じん りき えん だい こう ふ しょう む さい ど

神 力 演 大 光 普 照 無 際 土
JIN R IK I EN DA I KŌ FU SHŌ MU SA I DO
[Lokesvararaja, like you, A buddha’s] divine power radiates forth
a great light that completely illuminates limitless lands,

しょう じょ さん く みょう こう さい しゅ やく なん

消 除 三 垢 冥 広 済 衆 厄 難
SHŌ JO SAN KU MYŌ KŌ SAI SHU YAKU NAN
Eliminating the darkness of the three defilements (greed, anger,
and delusion) to lead all beings out of suffering;

かい ひ ち え げん めっ し こん もう あん

開 彼 智 慧 眼 滅 此 昏 盲 闇
K A I HI CHI E GEN ME-SSHI KON MŌ A N
Opening their eyes of wisdom to extinguish the darkness of
ignorance; and

へい そく しょ あく どう つう だつ ぜん じゅ もん

閉 塞 諸 悪 道 通 達 善 趣 門
HEI SOKU SHO AKU DŌ TSŪ DATSU ZEN JU MON
Obstructing the harmful paths to provide passage to the gate of
fortunate destiny.

20
く そ じょう まん ぞく い よう ろう じっ ぽう

功 祚 成 満 足 威 曜 朗 十 方
K U S O JŌ M A N Z OK U I YŌ RŌ J I-PP Ō
Fully endowed with all the virtues, the buddha’s majestic radiance
shall shine brightly in the ten directions,

にち がっ しゅう じゅう き てん こう おん ぷ げん

日 月 戢 重 暉 天 光 隠 不 現
NICHI GA-SSHŪ JŪ KI TEN KŌ ON PU GEN
Outshining the sun and moon, and eclipsing the brilliance of the
heavens.

い しゅう かい ほう ぞう こう せ くう どく ほう

為 衆 開 法 蔵 広 施 功 徳 宝
I SH Ū K A I HŌ Z Ō KŌ SE K Ū DOK U HŌ
For the sake of all beings, a buddha opens the Dharma storehouse
and widely shares its treasures of virtue.

じょう お だい しゅう じゅう せっ ぽう し し く

常 於 大 衆 中 説 法 獅 子 吼
JŌ O DA I SH Ū J Ū SE -PP Ō SH I SH I K U
Among all who have gathered, a buddha always expounds the Dharma
like a lion’s roar.*

く よう いっ さい ぶつ ぐ そく しゅ とく ほん

供 養 一 切 佛 具 足 衆 徳 本
KU YŌ I-SSAI BUTSU GU SOKU SHU TOKU HON
Making offerings to all the buddhas and becoming endowed with all
roots of virtue.
* The lion’s roar refers to the powerful preaching of the Buddha.

21
がん ね しつ じょう まん とく い さん がい おう

願 慧 悉 成 満 得 為 三 界 雄
GAN NE SHITSU JŌ MAN TOKU I SAN GAI Ō
With the vows and wisdom perfected, a buddha becomes the hero of the
Three Realms (sensuous desire, form, and formless realm of pure spirit).

にょ ぶつ む げ ち つう だつ み ふ しょう

如 佛 無 礙 智 通 達 靡 不 照
NYO BUTSU MU GE CHI TSŪ DATSU MI FU SHŌ
Like the unimpeded wisdom of a buddha that reaches and shines upon
all,

がん が く え りき とう し さい しょう そん

願 我 功 慧 力 等 此 最 勝 尊
GA N GA KU E R IK I TŌ SHI SA I SHŌ SON
I vow that the power of my virtue and wisdom will be equal to yours,
Most Venerable One.

し がん にゃっ こっ か だい せん おう かん どう

斯 願 若 尅 果 大 千 応 感 動
SHI GAN NYA-KKO-K A DAI SEN Ō K AN DŌ
If these vows are realized, may the whole universe tremble with joy,

こ くう しょ てん にん とう う ちん みょう け

虚 空 諸 天 人 当 雨 珍 妙 華
KO KŪ SHO TEN NIN TŌ U CHIN MYŌ KE
And from the sky, all the celestial beings will rain down rare and
wondrous flowers!

22
Verse of Amida Buddha’s Original Vows
ほん ぜい げ

本 誓 偈
HONZEI-GE

み だ ほん ぜい がん ごく らく し よう もん

弥 陀 本 誓 願 極 楽 之 要 門
MI DA HON ZEI GAN GOKU RAKU SHI YŌ MON
Amida Buddha’s Original Vows are the essential gate to the [Pure
Land of] Ultimate Bliss.

じょう さん とう え こう そく しょう む しょう しん

定 散 等 回 向 速 証 無 生 身
JŌ SAN TŌ E KŌ SOKU SHŌ MU SHŌ SHIN
May this merit be transferred equally to enable us to immediately
attain birth in the Pure Land.

Ten Times Recitation of Nenbutsu

JŪNEN

GO-HŌGO
Selected Writings and Sayings by Hōnen Shōnin
that may be read in some services. See pages 64–73.

23
In Praise of Amida Buddha’s Light
しょう やく もん

摂 益 文
SHŌYAKU-MON

こう みょう へん じょう じっ ぽう せ かい

光 明 徧 照 十 方 世 界
KŌ M YŌ HEN JŌ JI-PPŌ SE K A I
The infinite light of Amida Buddha illuminates the ten
directions of the world,

ねん ぶっ しゅ じょう せっ しゅ ふ しゃ

念 仏 衆 生 摂 取 不 捨
NEN BU-SSHU JŌ SE-SSHU FU SHA
And all who call upon His Name shall be received and
never abandoned.

Devoted Calls of Amida Buddha’s Name


ねん ぶつ いち え

念 仏 一 会
NENBUTSU ICHIE

な む あ み だ ぶ

南 無 阿 弥 陀 仏*
N A M U A M I DA BU

* Chant repeatedly while hitting a mokugyo (wooden fish drum).

24
Merit-Transference for the Deceased
え が ん

回 願
EGAN

Dedicating merit through the chanting of sutra passages and


the calling of Amida Buddha’s Name is an important practice
in Jōdo Shū. This is a time to offer our prayers to our ancestors
and beloved ones as well as to remember them with gratitude
for all they have done for us. May we aspire to live fruitful,
peaceful lives, while sending our thoughts to those who are
not with us in this world.
Let us now offer our prayers so that [posthumous name,
kaimyō] be released from suffering and be born into Amida
Buddha’s Pure Land of Ultimate Bliss. See also Betsu ekō
(Dedication of Merit), pages 74–79.

25
Dedication of Merit for All
そう え こう げ

総 回 向 偈
SŌEKŌ-GE

がん に し く どく びょう どう せ いっ さい

願 以 此 功 徳 平 等 施 一 切
GA N NI SHI KU DOKU BYŌ DŌ SE I-SSA I
We aspire for these merits and virtues to be equally bestowed upon all.

どう ほつ ぼ だい しん おう じょう あん らっ こく

同 発 菩 提 心 往 生 安 楽 国
DŌ HOTSU BO DAI SHIN Ō JŌ AN RA-KKOKU
And may we together develop the aspiration for enlightenment to
achieve birth in the Pure Land of Peace and Bliss.

Ten Times Recitation of Nenbutsu

JŪNEN

26
Verse of the Universal Vows
そう がん げ

総 願 偈
SŌGAN-GE

しゅ じょう む へん せい がん ど

衆 生 無 辺 誓 願 度
SHU JŌ MU HEN SEI GAN DO
However innumerable sentient beings are,
I earnestly vow to enlighten them all.

ぼん のう む へん せい がん だん

煩 悩 無 辺 誓 願 断
BON NŌ MU HEN SEI GAN DAN
However inexhaustible delusions are, I earnestly
vow to extinguish them all.

ほう もん む じん せい がん ち

法 門 無 尽 誓 願 知
HŌ MON MU JIN SEI GAN CHI
However immeasurable the Buddha’s Teachings
are, I earnestly vow to comprehend them all.

む じょう ぼ だい せい がん しょう

無 上 菩 提 誓 願 証
MU JŌ BO DA I SEI GA N SHŌ
However incomparable enlightenment is, I
earnestly vow to attain it by all means.

27
じ た ほう かい どう り やく

自 他 法 界 同 利 益
J I TA HŌ K A I D Ō R I YA K U
I sincerely wish to share the blessing with all beings,

ぐ しょう ごく らく じょう ぶつ どう

共 生 極 楽 成 仏 道
GU SHŌ GOKU RAKU JŌ BUTSU DŌ
Together we are born into the Pure Land of Ultimate
Bliss to achieve the way of the Buddha.

Offering of Three Prostrations to Amida Buddha


さん しょう らい

三 唱 礼
SANSHŌRAI
な む あ み だ ぶ

南 無 阿 弥 陀 仏
N A M U A M I DA BU
な む あ み だ ぶ

南 無 阿 弥 陀 仏
N A M U A M I DA BU
な む あ み だ ぶ

南 無 阿 弥 陀 仏
N A M U A M I DA BU

*Chanted three times with an offering of a prostration after each set.

28
Entreating the Buddhas to Return to Their Lands
そう ぶつ げ

送 仏 偈
SŌBUTSU-GE

しょう ぶつ ずい えん げん ぽん ごく

請 仏 随 縁 還 本 国
SHŌ BUTSU ZUI EN GEN PON GOKU
May we now call upon all the buddhas to return to
their lands.
ふ さん こう け しん そう ぶつ

普 散 香 華 心 送 仏
FU SAN KŌ KE SHIN SŌ BUTSU
We offer incense and flowers in appreciation to
send them off.
がん ぶつ じ しん よう ご ねん

願 仏 慈 心 遙 護 念
GAN BUTSU JI SHIN YŌ GO NEN
We ask for your compassionate guidance and
protection.
どう しょう そう かん じん しゅ らい

同 生 相 勧 尽 須 来
DŌ SHŌ SŌ K AN JIN SHU R AI
May those who have gone before us to encourage
us to attain Birth in the Pure Land.

Ten Times Recitation of Nenbutsu

JŪNEN

29
SELECTED SCRIPTURES
BUJŌ

Welcoming the Buddhas from Their Lands in Four Verses


し ぶ じょう

四 奉 請
SHIBUJŌ

Like Sanbujō (Welcoming the Buddhas from Their Lands in Three


Verses, p. 26), Shibujō falls into the category of Bujō, or verses
welcoming the sacred ones to enter our temple, home, or place of
practice. Shibujō is often chanted in the place of Sanbujō. In special
services, the priests may chant Shibujō in the liturgical shōmyō style.

ほう ぜい し ほう じょ らい

奉 請 十 方 如 来
HŌ Z EI SHI HŌ JO R A I
We reverently call upon the buddhas of
the ten directions

じ とう ちょう さん か らく

入 道 場 散 華 楽
JI TŌ CHŌ SAN K A R AKU
To enter this place of practice by scattering
flowers joyously.

ほう ぜい せ きゃ じょ らい

奉 請 釈 迦 如 来
HŌ ZEI SE K YA JO R A I
We reverently call upon Shakyamuni Buddha

31
じ とう ちょう さん か らく

入 道 場 散 華 楽
JI TŌ CHŌ SAN K A R AKU
To enter this place of practice by scattering
flowers joyously.

ほう ぜい び た じょ らい

奉 請 弥 陀 如 来
HŌ Z E I BI TA JO R A I
We reverently call upon Amida Buddha

じ とう ちょう さん か らく

入 道 場 散 華 楽
JI TŌ CHŌ SAN K A R AKU
To enter this sacred place by scattering
flowers joyously.

ほう ぜい かん にん せい し しょ たい ほ さ

奉 請 観 音 勢 至 諸 大 菩 薩
HŌ ZEI K A N NIN SEI SHI SHO TA I HO SA
We reverently call upon Kannon, Seishi, and all the great bodhisattvas

じ とう ちょう さん か らく

入 道 場 散 華 楽
JI TŌ CHŌ SAN K A R AKU
To enter this sacred place by scattering
flowers joyously.

32
SUTR A II

Verse in Praise of the Buddha [Lokeshvararaja]


たん ぶつ じゅ

歎 仏 頌
TANBUTSU-JU

Tanbutsu-ju is another well-known section from the Sutra of the


Buddha of Immeasurable Life. In this verse, Amida Buddha in his
previous incarnation as Dharmakara Bodhisattva (J. Hōzō Bosatsu)
pays homage to his teacher, the Buddha Lokeshvararaja (Sejizaiō),
and vows to become a buddha who leads all beings to true happiness
and liberation. Like Shisei-ge, this verse has inspired many in the
Pure Land tradition for the strong resolve and aspiration expressed
by Dharmakara, who becomes Amida Buddha.
In these passages, Dharmakara Bodhisattva represents us, the
Pure Land devotee. His aspirations for buddhahood and endeavor
for the enlightenment of all living beings are also our aspirations
and endeavors. Let us chant the Nenbutsu with the same resolve of
Dharmakara’s affirmation in making his vows.

こう げん ぎ ぎ い じん む ごく

光 顔 巍 巍 威 神 無 極
KŌ GEN GI GI I JIN MU GOK U
The [Buddha’s] luminous face is majestic, and his
sublime powers, unsurpassed.

にょ ぜ えん みょう む よ とう しゃ

如 是 燄 明 無 与 等 者
NYO ZE EN MYŌ MU YO TŌ SHA
To such radiant splendor, nothing compares.

33
にち がつ ま に しゅ こう えん にょう

日 月 摩 尼 珠 光 燄 耀
NICHI GATSU MA NI SHU KŌ EN NYŌ
The sun, moon, and precious jewels that shine so
luminously,

かい しつ おん ぺい ゆ にゃく じゅ もく

皆 悉 隠 蔽 猶 若 聚 墨
KAI SHITSU ON PEI YU NYAKU JU MOKU
All become obscure and dark like black ink.

にょ らい よう げん ちょう せ む りん

如 来 容 顔 超 世 無 倫
NYO R AI YŌ GEN CHŌ SE MU RIN
The Tathagata’s appearance transcends this world and
is beyond compare.

しょう がく だい おん こ る じっ ぽう

正 覚 大 音 響 流 十 方
SHŌ GAKU DAI ON KO RU JI-PPŌ
Your great voice of perfect enlightenment resounds in
the ten directions.

かい もん しょう じん さん まい ち え

戒 聞 精 進 三 昧 智 慧
KAI MON SHŌ JIN SAN MAI CHI E
Your conduct, learning, diligence, concentration, wisdom,

34
い とく む ろ しゅ しょう け う

威 徳 無 侶 殊 勝 希 有
I TOK U MU RO SHU SHŌ K E U
And majestic virtues are unparalleled. They are extra-
ordinary and wondrous.

じん たい ぜん ねん しょ ぶつ ほっ かい

深 諦 善 念 諸 仏 法 海
JIN TAI ZEN NEN SHO BUTSU HO-KKAI
In profound clarity and virtuous mindfulness on the
oceans of teachings of all the buddhas,

ぐ じん じん のう く ご がい てい

窮 深 尽 奥 究 其 涯 底
GU JIN JIN NŌ KU GO GA I TEI
You have mastered their depths and exhausted their
secrets to the end.

む みょう よく ぬ せ そん よう む

無 明 欲 怒 世 尊 永 無
MU MYŌ YOKU NU SE SON YŌ MU
Ignorance, greed, and anger, the World Honored One
is forever without.

にん のう し し じん とく む りょう

人 雄 獅 子 神 徳 無 量
NIN NŌ SHI SHI JIN TOKU MU RYŌ
Among humans, you have the valor of a lion. Your
sublime virtues are infinite.

35
く くん こう だい ち え じん みょう

功 勲 広 大 智 慧 深 妙
KU KUN KŌ DAI CHI E JIN M YŌ
Your accomplishments are vast, and your wisdom,
profound and wondrous.

こう みょう い そう しん どう だい せん

光 明 威 相 震 動 大 千
KŌ M YŌ I SŌ SHIN DŌ DA I SEN
Your radiant light with its majestic quality shakes the
great thousandfold world.

がん が さ ぶつ ざい しょう ほう おう

願 我 作 仏 斉 聖 法 王
GAN GA SA BUTSU ZAI SHŌ HŌ Ō
I vow to become a buddha equal to you, Sacred Dharma
King!

か ど しょう じ み ふ げ だつ

過 度 生 死 靡 不 解 脱
K A DO SHŌ JI MI FU GE DATSU
Transcending birth and death, I will lead all to
emancipation.

ふ せ じょう い かい にん しょう じん

布 施 調 意 戒 忍 精 進
FU SE JŌ I K A I N I N SHŌ JI N
In generosity, resolve, adherence to precepts, and diligence,

36
にょ ぜ さん まい ち え い じょう

如 是 三 昧 智 慧 為 上
N YO Z E S A N M A I C H I E I JŌ
As well as in meditation and wisdom, I shall be supreme.

ご せい とく ぶつ ふ ぎょう し がん

吾 誓 得 仏 普 行 此 願
GO SEI TOKU BUTSU FU GYŌ SHI GAN
I resolve to become a buddha to carry out this vow.

いっ さい く く い さ だい あん

一 切 恐 懼 為 作 大 安
I-SSA I K U K U I SA DA I A N
To all who are afraid and in fear, I will bring them
great peace.

け し う ぶつ ひゃく せん のく まん

仮 使 有 仏 百 千 億 万
KE SHI U BUTSU HYAKU SEN NOKU MAN
Even if there are buddhas—hundreds, thousands, millions,

む りょう だい しょう しゅ にょ ごう じゃ

無 量 大 聖 数 如 恒 沙
MU RYŌ DAI SHŌ SHU NYO GŌ JA
Innumerable great sages—as many as the sands of the
Ganges,

37
く よう いっ さい し とう しょ ぶつ

供 養 一 切 斯 等 諸 仏
KU YŌ I-SSAI SHI TŌ SHO BUTSU
I shall make offerings to them all, to every one of these
buddhas.

ふ にょ ぐ どう けん しょう ふ きゃく

不 如 求 道 堅 正 不 卻
FU NYO GU DŌ KEN SHŌ FU KYAKU
Nothing will be like my seeking the Way; resolute,
unfailing.

ひ にょ ごう じゃ しょ ぶっ せ かい

譬 如 恒 沙 諸 仏 世 界
HI NYO GŌ JA SHO BU-SSE K AI
So even if, like the sands of the Ganges, all the buddha
worlds

ぶ ふ か げ む しゅ せつ ど

復 不 可 計 無 数 刹 土
BU FU KA GE MU SHU SETSU DO
Again consist of uncountable, infinite lands,

こう みょう しっ しょう へん し しょ こく

光 明 悉 照 徧 此 諸 国
KŌ MYŌ SHI-SSHŌ HEN SHI SHO KOKU
My radiant light shall completely illuminate and
pervade through all these realms.

38
にょ ぜ しょう じん い じん なん りょう

如 是 精 進 威 神 難 量
N YO ZE SHŌ JIN I JIN NAN RYŌ
Thus, my devotional practices and sublime powers will
be impossible to measure.

りょう が さ ぶつ こく ど だい いち

令 我 作 仏 国 土 第 一
RYŌ GA SA BUTSU KOKU DO DAI ICHI
May I become a buddha whose land is most sublime.

ご しゅ き みょう どう じょう ちょう ぜつ

其 衆 奇 妙 道 場 超 絶
GO SHU KI MYŌ DŌ JŌ CHŌ ZETSU
May all who are there be wondrous and unique. And
may this place of practice be supreme.

こく にょ ない おん に む とう そう

国 如 泥 洹 而 無 等 双
KOKU NYO NAI ON NI MU TŌ SŌ
This land will be like ultimate enlightenment and
beyond compare.

が とう あい みん ど だつ いっ さい

我 当 哀 愍 度 脱 一 切
GA TŌ AI MIN DO DATSU I-SSAI
I will have compassion for all beings and emancipate
them all.

39
じっ ぽう らい しょう しん ねっ しょう じょう

十 方 来 生 心 悦 清 浄
JI-PPŌ R AI SHŌ SHIN NE-SSHŌ JŌ
Those from the ten directions who come to be born in
my land, their minds will be joyful and pure.

い とう が こく け らく あん のん

已 到 我 国 快 楽 安 穏
I TŌ GA KOKU KE R AKU AN NON
Having reached my land, they will immediately
experience happiness and serenity.

こう ぶっ しん みょう ぜ が しん じょう

幸 仏 信 明 是 我 真 証
KŌ BU-SSHIN MYŌ ZE GA SHIN JŌ
May the Buddha believe in me and be my true witness.

ほつ がん お ひ りき しょう しょ よく

発 願 於 彼 力 精 所 欲
HOTSU GAN O HI RIKI SHŌ SHO YOKU
I vow before you to dedicate my strength in achieving
this aspiration.

じっ ぽう せ そん ち え む げ

十 方 世 尊 智 慧 無 礙
JI-PPŌ SE SON CHI E MU GE
The World Honored Ones of the ten directions, having
unimpeded wisdom,

40
じょう りょう し そん ち が しん ぎょう

常 令 此 尊 知 我 心 行
JŌ RYŌ SHI SON CHI GA SHIN GYŌ
May they forever bestow this honor and know my will
to practice.

け りょう しん し しょ く どく ちゅう

仮 令 身 止 諸 苦 毒 中
KE RYŌ SHIN SHI SHO KU DOKU CHŪ
Even if my body must undergo all suffering and pain,

が ぎょう しょう じん にん じゅう ふ け

我 行 精 進 忍 終 不 悔
GA GYŌ SHŌ JIN NIN JŪ FU KE
I will carry out my practice with diligence and endurance
to the end, without regret.

41
SUTR A III

The Visualization of Amida Buddha


しん じん がん もん

真 身 観 文
SHINJIN GANMON

Shinjin Ganmon (literally, the verse on the visualization of the


true body)—also known as Busshin Kanmon 仏身観文 (or simply
Busshin-kan; verse on the visualization of Amida Buddha’s physical
attributes—comes from the Sutra of Visualization on the Buddha of
Immeasurable Life, in which Shakyamuni Buddha shows all the pure,
resplendent buddha lands in the ten directions to Queen Vaidehi, who
asks him to reveal a land of no sorrow and suffering. Of these lands,
Vaidehi expresses her wish to be born into Amida’s Pure Land, which
is referred to in this sutra as the Land of the Utmost Bliss (gokuraku
jōdo) of Amitayus, the Buddha of Immeasurable Life (Muryōju-butsu).
According to Pure Land tradition, it is in this sutra that Shakyamuni
teaches Ananda and Queen Vaidehi that calling Amida’s Name brings
ultimate peace and happiness.
The passage in this section—“Kōmyō henjō jippō sekai nenbutsu
shujō sesshū fusha” (The Light [of Amida Buddha] shines upon
the ten worlds, embracing and never forsaking those who practice
Nenbutsu)—inspired Hōnen Shōnin to compose the words for the
poem, which was made into the Jōdo Shū song (shūka), Tsukikage
(Moonlight).

ぶつ ごう あ なん ぎゅう い だい け

仏 告 阿 難 及 韋 提 希
BUTSU GŌ A NA N GY Ū I DA I K E
The Buddha [Shakyamuni] said to Ananda and Vaidehi:

42
し そう じょう い し とう きょう かん

此 想 成 已 次 当 更 観
SHI SŌ JŌ I SHI TŌ K YŌ K A N
“When these perceptions are achieved, you should
next visualize

む りょう じゅ ぶっ しん そう こう みょう

無 量 寿 仏 身 相 光 明
MU RYŌ JU BU-SSHIN SŌ KŌ MYŌ
the physical attributes and radiant light of the Buddha
of Immeasurable Life, Amitayus.

あ なん とう ち む りょう じゅ ぶっ しん

阿 難 当 知 無 量 寿 仏 身
A NAN TŌ CHI MU RYŌ JU BU-SSHIN
Ananda, you should know that the body of Amitayus Buddha

にょ ひゃく せん まん のく や ま てん

如 百 千 萬 億 夜 摩 天
NYO HYAKU SEN MAN NOKU YA MA TEN
is as glorious as a hundred thousand million pieces of

えん ぶ だん ごん じき ぶっ しん こう

閻 浮 檀 金 色 仏 身 高
EN BU DAN GON JIKI BU-SSHIN KŌ
gold in the Jambu River of Yama heaven. His height,

43
ろく じゅう まん のく な ゆ た

六 十 萬 億 那 由 他
ROKU JŪ MAN NOKU NA YU TA
sixty-trillion miles, is as countless as the

ごう が しゃ ゆ じゅん み けん びゃく ごう

恒 河 沙 由 旬 眉 間 白 毫
GŌ GA SHA YU JUN MI KEN BYAKU GŌ
sands of the Ganges. The white tuft of hair between his eyebrows,

う せん おん でん にょ ご しゅ み せん

右 旋 婉 転 如 五 須 弥 山
U SEN ON DEN N YO GO SHU MI SEN
curling to the right, is like five Mount Sumerus.

ぶつ げん にょ し だい かい すい

仏 眼 如 四 大 海 水
BUTSU GEN NYO SHI DAI KAI SUI
The Buddha’s eyes, like the waters of the four
great oceans,

しょう びゃく ふん みょう しん しょ もう く

青 白 分 明 身 諸 毛 孔
SHŌ BYAKU FUN MYŌ SHIN SHO MŌ KU
Their blue and white are distinct. Every pore of his body

44
えん じゅつ こう みょう にょ しゅ み せん

演 出 光 明 如 須 弥 山
EN JUTSU KŌ MYŌ NYO SHU MI SEN
radiates bright light like Mount Sumeru.

ひ ぶつ えん こう にょ ひゃく おく さん ぜん

彼 仏 円 光 如 百 億 三 千
HI BUTSU EN KŌ NYO HYAKU OKU SAN ZEN
The Buddha’s aureole is as expansive as ten billion of the three
thousand

だい せん せ かい お えん こう じゅう

大 千 世 界 於 円 光 中
DA I SE N SE K A I O E N KŌ J Ū
great thousand worlds, and within this round aura

う ひゃく まん のく な ゆ た

有 百 萬 億 那 由 他
U HYAKU MAN NOKU NA YU TA
are hundreds of thousands of millions—as countless

ごう が しゃ け ぶつ いち いち け ぶつ

恒 河 沙 化 仏 一 一 化 仏
GŌ GA SHA KE BUTSU ICHI ICHI KE BUTSU
as the sands of the Ganges—of transformation buddhas. Each
of these buddha-manifestations

45
やく う しゅ た む しゅ け ぼ さつ

亦 有 衆 多 無 数 化 菩 薩
YAKU U SHU TA MU SHU KE BO SATSU
also has an assembly of countless manifestations of bodhisattvas

い い じ しゃ む りょう じゅ ぶつ

以 為 侍 者 無 量 寿 仏
I I JI SH A MU RYŌ JU BU TSU
as attendants. The Buddha of Infinite Life, Amitayus,

う はち まん し せん そう いち いち そう

有 八 萬 四 千 相 一 一 相
U HACHI MAN SHI SEN SŌ ICHI ICHI SŌ
has eighty-four thousand major marks. Each of these
attributes

かく う はち まん し せん ずい ぎょう こう

各 有 八 萬 四 千 随 形 好
KAKU U HACHI MAN SHI SEN ZUI GYŌ KŌ
also has eighty-four thousand minor marks of excellence,

いち いち こう ぶ う はち まん し せん こう みょう

一 一 好 復 有 八 萬 四 千 光 明
ICHI ICHI KŌ BU U HACHI MAN SHI SEN KŌ MYŌ
and each of these also has eighty-four thousand rays of light.

46
いち いち こう みょう へん じょう じっ ぽう せ かい

一 一 光 明 徧 照 十 方 世 界
ICHI ICHI KŌ MYŌ HEN JŌ JI-PPŌ SE K AI
Each ray universally shines upon the realms in the ten directions,

ねん ぶっ しゅ じょう せっ しゅ ふ しゃ

念 仏 衆 生 摂 取 不 捨
NEN BU-SSHU JŌ SE-SSHU FU SHA
Embracing and never forsaking all living beings calling
Amida Buddha’s Name.

ご こう みょう そう ごう ぎゅう よ け ぶつ

其 光 明 相 好 及 與 化 仏
GO KŌ MYŌ SŌ GŌ GYŪ YO KE BUTSU
His light, physical attributes, marks, and transformation buddhas

ふ か ぐ せつ たん とう おく そう

不 可 具 説 但 当 憶 想
FU K A GU SETSU TAN TŌ OKU SŌ
cannot be fully explained. Only through deep
contemplation can

りょう しん げん けん けん し じ しゃ

令 心 眼 見 見 此 事 者
RYŌ SHIN GEN KEN KEN SHI JI SHA
you see them in the mind’s eye. If you experience this,

47
そっ けん じっ ぽう いっ さい しょ ぶつ

即 見 十 方 一 切 諸 仏
SO-KKEN JI-PPŌ I-SSAI SHO BUTSU
you will see all the buddhas of the ten directions.

い けん しょ ぶっ こ みょう ねん ぶっ さん まい

以 見 諸 仏 故 名 念 仏 三 昧
I KEN SHO BU-KKO MYŌ NEN BU-SSAN MAI
This ability to see all the buddhas is called Nenbutsu Samadhi.*

さ ぜ かん しゃ みょう かん いっ さい ぶっ しん

作 是 観 者 名 観 一 切 仏 身
SA ZE K AN SHA MYŌ K AN I-SSAI BU-SSHIN
Forming this visualization is called the visualization of the bodies of
all the buddhas.

い かん ぶっ しん こ やっ けん ぶっ しん

以 観 仏 身 故 亦 見 仏 心
I KAN BU-SSHIN KO YA-KKEN BU-SSHIN
By envisioning the Buddha’s body, you also see the Buddha’s
mind.

ぶっ しん じゃ だい じ ひ ぜ

仏 心 者 大 慈 悲 是
BU-SSHIN JA DA I JI HI Z E
The Buddha mind is great compassion itself,
* Nenbutsu zanmai, literally, deep meditation or concentration on Amida Buddha.
In Jōdo Shū, Nenbutsu samādhi means the concentrated practice of calling Amida’s Name.

48
い む えん じ せっ しょ しゅ じょう

以 無 縁 慈 摂 諸 衆 生
I M U E N J I SE - S SHO SH U JŌ
Embracing all beings with unconditional compassion.

さ し かん しゃ しゃ しん た せ

作 此 観 者 捨 身 他 世
SA SHI K A N SHA SHA SHIN TA SE
Those who practice this visualization discard their
bodies for the other world,

しょう しょ ぶつ ぜん とく む しょう にん

生 諸 仏 前 得 無 生 忍
SHŌ SHO BUTSU ZEN TOKU MU SHŌ NIN
Shall be born before all the buddhas and realize the
insight of non-arising.

ぜ こ ち しゃ おう とう け しん

是 故 智 者 応 当 繫 心
Z E KO CHI SH A Ō TŌ K E SHIN
For this reason, the wise ones direct their thoughts to

たい かん む りょう じゅ ぶつ

諦 観 無 量 寿 仏
TAI KAN MU RYŌ JU BUTSU
clearly envision Amitayus, the Buddha of
Immeasurable Life.

49
かん む りょう じゅ ぶっ しゃ じゅう いち そう

観 無 量 寿 仏 者 従 一 相
K A N MU RYŌ JU BU-SSH A JŪ ICHI SŌ
To visualize the Buddha of Immeasurable Life, begin with one
attribute and mark.

ごう にゅう たん かん み けん びゃく ごう

好 入・ 但 観 眉 間 白 毫
GŌ NYŪ TAN KAN MI KEN BYAKU GŌ
First, simply visualize the white tuft of hair between his
eyebrows

ごく りょう みょう りょう けん み けん びゃく ごう しゃ

極 令 明 了 見 眉 間 白 毫 者
GOKU RYŌ MYŌ RYŌ KEN MI KEN BYAKU GŌ SHA
until it appears perfectly clear. When you see the white tuft of hair
between his eyebrows,

はち まん し せん そう ごう じ ねん とう げん

八 萬 四 千 相 好 自 然 当 現
HACHI MAN SHI SEN SŌ GŌ JI NEN TŌ GEN
the eighty-four thousand attributes and marks will naturally appear.

けん む りょう じゅ ぶっ しゃ そっ けん じっ ぽう

見 無 量 寿 仏 者 即 見 十 方
KEN MU RYŌ JU BU-SSHA SO-KKEN JI-PPŌ
As you see the Buddha of Immeasurable Life, you will also see

50
む りょう しょ ぶつ とっ けん む りょう しょ ぶっ こ

無 量 諸 仏 得 見 無 量 諸 仏 故
MU RYŌ SHO BUTSU TO-KKEN MU RYŌ SHO BU-KKO
the innumerable buddhas of the ten directions. Having gained the vision
of the innumerable buddhas,

しょ ぶつ げん ぜん じゅ き ぜ い へん かん

諸 仏 現 前 授 記 是 為 徧 観
SHO BUTSU GEN ZEN JU KI ZE I HEN K AN
With all the buddhas before you, you will receive the prediction of
your future enlightment. This complete visualization of

いっ さい しき しん そう みょう だい く かん

一 切 色 身 想 名 第 九 観
I-SSAI SHIKI SHIN SŌ MYŌ DAI KU KAN
All the physical features of the Buddha’s body called the
Ninth Visualization.

さ し かん しゃ みょう い しょう がん

作 此 観 者 名 為 正 観
SA SHI K AN SHA MYŌ I SHŌ GAN
To practice in this way is called Right Visualization.

にゃく た かん しゃ みょう い じゃ かん

若 他 観 者 名 為 邪 観
NYAKU TA KAN SHA MYŌ I JA KAN
Any other practice is called unorthodox visualization.

51
GO-HŌGO

Our Founding Master Hōnen’s Parting Message


THE ONE-SHEET TESTAMENT
(Ichimai Kishōmon)

Hōnen Shōnin wrote Ichimai kishōmon at age eighty, two days before
his death, at the request of his close disciple Seikan-bō Genchi. This final
message records the essence of Hōnen Shōnin’s teaching, reminding us of our
fundamental ignorance and to wholeheartedly recite the Nenbutsu. Ichimai
kishōmon falls into the category of Go-hōgo (Writing and Sayings by Hōnen
Shōnin) and is often read in daily services in Japan.

Many Buddhist masters and scholars in China and Japan have


understood Nenbutsu as the contemplation of Amida Buddha
and the Pure Land. However, I understand it differently. The
recitation of the Nenbutsu does not come from studying and
understanding its meaning. To be born in Amida Buddha’s
Pure Land, we need only to say Namu Amida Butsu and
believe without a doubt that we will attain birth there.
Resolutely reciting the Nenbutsu and believing in birth in
the Pure Land naturally give rise to the Three Minds * and
the Four Modes of Practice.** Should I withhold any deeper
wisdom beyond the Nenbutsu, may I then lose sight of the
compassion of Shakyamuni and Amida Buddha and slip
through the embrace of Amida’s Original Vow.
Those of you who put your trust in the Nenbutsu, even if
you thoroughly study the teachings that Shakyamuni taught
during his lifetime, you should become like an unlettered,
ignorant one or an untrained devotee and not show any
pretense of a learned person but intently practice the
Nenbutsu.

52
I hereby seal this document with the imprint of both my
hands. The peaceful mind and practice of Jōdo Shū are fully
imparted here on this one sheet. I, Genkū [Hōnen], have no
other teaching than this. To prevent any misinterpretations
after my passing away, I make this final testament.
Transcribed on the twenty-third day of the first month of
Kenryaku 2 (1212).

* Three minds (sanjin 三心 ):


- True mind (shijōshin 至誠心) – genuine and sincere mind
- Profound mind ( jinshin 深心 ) – unwavering mind of deep faith
- Mind which dedicates one’s merit towards birth in the Pure Land
and resolves to be born there (ekōhotsugan shin 廻向発願心)

** Four modes of practice (shishu 四修 ) :


- To hold sincerest adoration in Amida Buddha.
- To recite Nenbutsu wholeheartedly.
- To recite Nenbutsu continuously.
- To recite Nenbutsu everlastingly through one’s life.

53
GO-HŌGO

Shūso Daishi Hōnen Shōnin Goyuikun


ICHIMAI KISHŌMON
(Japanese Reading)

Morokoshi waga chō ni, moro moro no chishatachi no satashi


mōsaruru kannen no nen ni mo arazu. Mata gakumon o
shite, nen no kokoro o satori te, mōsu Nenbutsu ni mo arazu.
Tada ōjō gokuraku no tame ni wa, Namu Amida Butsu to
mōshite utagainaku, ōjō suru zo to omoi tori te, mōsu hoka
ni wa, betsu no shisai sōrawazu.

Tadashi, sanjin shishu to mōsu koto no sōrō wa, mina ketsujō


shite, Namu Amida Butsu ni te ōjō suru zo to omou uchi ni
komori sōrō nari. Kono hoka ni oku fukaki koto o zonzeba,
nison no awaremi ni hazure, hongan ni more sōrō beshi.

Nenbutsu o shinzen hito wa, tatoe ichidai no hō o yoku yoku


gakusu tomo, ichimon fuchi no gudon no mi ni nashite,
ama nyūdō no muchi no tomogara ni onajiu shite, chisha no
furumai o sezushite, tada ikkō ni Nenbutsu su beshi.

Shō no tame ni ryō shuin o mottesu. Jōdo shū no anjin kigyō


kono isshi ni shigoku seri. Genkū ga shozon kono hoka ni
mattaku betsugi o zonzezu. Metsugo no jagi o fuseganga
tame ni shozon o shirushi owannu.

Kenryaku ni nen shōgatsu nijūsan nichi. Daishi zaigohan.

54
GO-HŌGO

しゅう そ だい し ほうねんしょうにん ご ゆ い

宗祖大師法然上人御遺訓
いち まい き しょうもん

一枚起請文

も ろ こ し わ が ちょう ち しゃたち さ た もう かんねん ねん


唐 土 我 朝 に、もろもろの智 者 達 の 沙 汰 し 申 さるる 観 念 の 念 に
がくもん ねん こころ さと もう ねんぶつ
もあらず。また 学 問 をして念 の 心 を 悟 りて 申 す 念 仏 にもあら
おう じょう ごく らく な む あ み だ ぶつ もう うたが
ず。ただ 往 生 極 楽 のためには 、南 無 阿 弥 陀 仏 と 申 して、疑
おうじょう おも と もう べつ し さいそうら
いなく往生するぞと思い取りて申す外には別の仔細候わず。

さんじん し しゅ もう そうろ みなけつじょう な む あ


ただし、三 心 四 修 と 申 すことの 候 うは、皆 決 定 して 南 無 阿
み だ ぶつ おうじょう おも そうろ
弥 陀 仏 にて 往 生 するぞと 思 ううちにこもり 候 うなり。 この
ほか おく こと ぞん に そん はず ほんがん
外 に 奥 ふかき 事 を 存 ぜば、二 尊 のあわれみに 外 れ、本 願 に
そうろ
もれ候うべし。

ねん ぶつ しん ひと いち だい ほう がく
念 仏 を 信 ぜん 人 は、 たとい 一 代 の 法 をよくよく 学 すとも、
いちもん ふ ち ぐ どん み あまにゅうどう む ち
一 文 不 知 の 愚 鈍 の 身 になして 、尼 入 道 の 無 智 のともがらに
おなじ ち しゃ いっこう ねんぶつ
同うして、智者のふるまいをせずして、ただ一向に念仏すべし。

しょう ため りょう しゅ いん じょう ど しゅう あん じん き ぎょう いっ し


証 の 為 に 両 手 印 をもってす 。浄 土 宗 の 安 心 起 行 この 一 紙
し ごく げんくう しょぞん ほか まった べつ ぎ ぞん めつ
に 至 極 せり。源 空 が 所 存、 この 外 に 全 く 別 義 を 存 ぜず、滅
ご じゃ ぎ しょぞん おわ
後の邪義をふせがんがために所存をしるし畢んぬ。

けんりゃく に ねんしょうがつにじゅうさんにち たい し ざい ご はん
建 暦二 年 正 月二 十 三 日  大 師 在 御 判

55
GO-HŌGO

Hōnen Shōnin’s Letter to Kuroda Shōnin


THE ONE-PAGE MISSIVE
(Isshi Kōshosoku)

Isshi koshōsoku (literally, “a short letter in one page”) is a personal missive


written to a disciple known only as Kuroda Shōnin (Priest Kuroda) and falls
under the category of Go-hōgo (Writings and Sayings by Hōnen Shōnin).
Like Ichimai kishōmon (The One-Sheet Testament), Isshi koshōsoku is read in
daily services in Japan. Here, Hōnen Shōnin offers an emotional perspective
of his own experiences on the efficacy of Nenbutsu practice.

When considering the capacity of living beings in the Latter


Age of the Dharma (mappō), we should not doubt the
attainment of Birth in Amida Buddha’s Pure Land of Ultimate
Bliss, even though we may hardly practice. One recitation or
ten recitations suffices. Even those who are in an unfortunate
state due to their past should have no doubts for [Shakyamuni
Buddha] proclaimed that [Amida] would never abandon us no
matter how deep the roots of all our transgressions. Though
much time has passed [since the time of Shakyamuni], we
should still have no doubts that living beings can be born into
the Pure Land even after the extinction of the Dharma. So why
not now in this time? We should not doubt even if we ourselves
are spiritually disadvantaged for [Master Shantao] said, “I
myself am an ordinary person (bonbu) full of defilements.”
Though there are many pure lands in the ten directions,
the reason we aspire to be born in the Western [Pure Land
of Amida] is that even those who have committed the ten

56
transgressions* and the five grievous crimes** can be born there.
Of all the buddhas, the reason we take refuge in Amida Buddha
is that he will personally welcome us [to the Pure Land] with
even three or five Nenbutsu recitations. Of all the practices, the
reason we recite the Nenbutsu is that [Amida directed us to
pursue this practice in] the Original Vow (hongan).
If we now aspire to be born in A mida’s Pure Land
through the Original Vow, then we should not doubt its
accomplishment. To be embraced by the Original Vow depends
on our entrusting mind (shinjin), we have received this human
form, which is difficult to receive, we have encountered the
Original Vows, which are difficult to encounter, we have
awakened to the cultivated mind, which is difficult to awaken.
We have separated ourselves from the cycle of birth and
death, which is difficult to part from, to be born in the Pure
Land, which is difficult to be born into, is the happiness of
happinesses!
As for the wrongdoings, even those who have committed
the ten transgressions and five grievous crimes, have faith
that they will be born in the Pure Land, then think how
much more so for those who have not committed even the
smallest transgression. If such transgressors can gain birth
in the Pure Land, how much more so can a good person? If
we believe that one or ten recitations of Nenbutsu are not in
vain, then we should practice ceaselessly. If we can be born in
the Pure Land through one recitation, how much more so for
many recitations?

57
Since Amida Buddha fulfilled his words that he would not
attain enlightenment [until all beings who aspire to be born in
his land are born there] and is indeed now in the Pure Land,
therefore, Amida will surely come to receive us at the determined
time of our death.
Shakyamuni Buddha declared, “Excellent! Abide by my
teaching and leave the cycle of birth and death behind.” All
the buddhas in the six directions proclaimed, “This is joyous!
Trust that we have witnessed this and be truly happy that you
will be born in the non-retrogressive Pure Land.”
Revere the heavens, bow to the earth, and rejoice in having
encountered the Original Vow of Amida Buddha. You shall
be rewarded by the grace of Amida Buddha for practicing
Nenbutsu whether you are walking, standing, sitting, or
lying down. We rely with utmost sincerity on this because
Amida said that all who recite Nenbutsu even ten times shall
be welcomed. We trust this with utmost sincerity because
[Shantao taught in his Hymns in Praise of Pure Land Birth
(J. Ōjō raisan; Ch. Wangsheng lizan) that all who practice
Nenbutsu] will surely be born in the Pure Land.

* The ten transgressions ( jū-aku, 十悪 ) consist of killing, stealing,


debauchery, deception, f lattery/indiscriminate speech, insult,
slander, coveting, anger, and false views.

** The five grievous crimes (go-gyaku, 五逆 ) include killing one’s


father, killing one’s mother, killing a saint, wounding the body of
a buddha, and destroying the harmony of the Sangha.

58
GO-HŌGO

Shūso Hōnen Shōnin Gohōgo


ISSHI KOSHŌSOKU
(Japanese Reading)

Matsudai no shujō o, ōjō gokuraku no ki ni atete miru ni, gyō


sukunashi totemo utagō bekarazu, ichinen jūnen ni tarinu
beshi. Zainin nari totemo utagō bekarazu zaikon fukaki
o mo kirawaji to notamaeri. Toki kudareri totemo utagau
bekarazu, hōmetsu igo no shujō, nao mote ōjō subeshi iwan ya
kinrai o ya.
Wagami waroshi totemo utagō bekarazu, jishin wa kore
bonnō gusoku seru bonbu nari to notamaeri.

Jippō ni jōdo ookeredo saihō o negau wa jūaku gogyaku no


shujō no umaruru yue nari. Shobutsu no naka ni Mida ni
kishi tatematsuru wa, sannen gonen ni itaru made, mizukara
raikō shi tamau yue nari.

Shogyō no naka ni nenbutsu o mochiuru wa, ka no hotoke


no hongan naru yue nari. Ima Mida no hongan ni jōjite
ōjō shinan ni, gan to shite jōzezu to iu koto arubekarazu.
Hongan ni jōzuru koto wa, shinjin no fukaki ni yorubeshi.

Ukegataki ninjin o ukete, aigataki hongan ni aite, okoshi


gataki dōshin o okoshite hanaregataki rinne no sato o
hanarete, umare gataki jōdo ni ōjō sen koto, yorokobi no
naka no yorokobi nari. Tsumi wa jūaku gogyaku no mono mo
umaru to shinjite, shōzai o mo okasaji to omou beshi, zainin
nao umaru, iwan ya zennin o ya.

59
GO-HŌGO

Gyō wa ichinen jūnen nao munashikarazu to shinjite, muken


ni shusubeshi, ichinen nao umaru iwan ya tanen o ya. Amida
Butsu wa fushu shōgaku no kotoba o jōju shite, gen ni ka no
kuni ni mashimaseba, sadan de myōjū no toki wa raikō shi
tamawan.

Shakuson wa yoki kana, waga oshie ni shitagaite shōji o hanaru


to chiken shitamai, roppō no shobutsu wa, yorokobashiki
kana, waga shōjō o shinjite, futai no jōdo ni umaru to
yorokobi tamouran to.

Ten ni aogi, chi ni fushite yorokobu beshi, kono tabi Mida


no hongan ni au koto o. Gyōjū zaga ni mo hōzu beshi. Kano
hotoke no ondoku o. Tanomite mo tanomubeki wa, naishi
jūnen no kotoba, shinjite mo, nao shinzubeki wa hittoku ōjō no
mon nari.

しゅう そ ほうねんしょうにん ご ほう ご

宗祖法然上人御法語
いっ し こ しょうそく

一紙小消息

まつ だい し ゅ じょう お う じょう ご く ら く き み ぎょう す く

末 代 の 衆 生 を 往 生 極 楽 の 機 にあてて 見 るに 行 少 なしとて


うたご い ち ね ん じゅう ね ん た

も疑うべからず 一念十念に足りぬべし。
ざいにん うたご ざいこんふか きら のたま とき

罪人なりとても疑うべからず 罪根深きをも嫌わじと宣えり。時
くだ うたご ほう めつ い ご し ゅ じょう お う じょう

下れりとても疑うべからず 法滅以後の衆生なおもて往生すべ
いわん きんらい わ み うたご じ しん

し 況や近来をや。我が身わろしとても疑うべからず 自身は
ぼんのう ぐ そく ぼん ぶ のたま

これ煩悩具足せる凡夫なりと宣えり。

60
じっぽう じょう ど お お さいほう ねご じゅう あ く ご ぎゃく し ゅ じょう うま

十方に浄土多けれど西方を願うは 十悪五逆の衆生の生るる
ゆえ しょぶつ なか み だ き さんねん ご ねん いた

故なり。諸仏の中に弥陀に帰したてまつるは、三念五念に至る
みずか らいこう たま ゆえ

まで、自ら来迎し給う故なり。

し ょ ぎょう なか ねんぶつ もち ほとけ ほんがん ゆえなり み

諸行の中に念仏を用うるは かの仏の本願なる故也。いま弥
だ ほんがん じょう お う じょう がん じょう い こと

陀の本願に乗じて往生しなんに 願として成ぜずと云う事ある
ほんがん じょう こと しんじん ふか

べからず。本願に乗ずる事は信心の深きによるべし。

う がた にんじん う あ がた ほんがん あ おこ

受け難き人身を受けて 遭い難き本願に遇いて 発しがたき
どうしん おこ はな がた りん ね さと はな う がた じょう ど

道心を発して 離れ難き輪 の里を離れて 生まれ難き浄土
お う じょう こと よろこ なか よろこ つみ じゅう あ く ご ぎゃく もの う

に往生せん事 悦びの中の悦びなり。罪は十悪五逆の者も生
しん しょう ざ い おか おも ざい にん う

まると 信 じて 少 罪 をも 犯 さじと 思 うべし 罪 人 なお 生 まる、


いわん ぜんにん

況や善人をや。

ぎょう いち ねん じゅう ねん むな しん む けん しゅ いち ねん

行は一念十念なお虚しからずと信じて、無間に修すべし 一念
う いわん た ねん あ み だ ぶつ ふ しゅ しょう がく ことば じょう じゅ

なお生まる況や多念をや。阿弥陀仏は不取正覚の言を成就して
げん か くに ましま さだ みょうじゅう とき らい こう たま

 現に彼の国に存せば 定んで命終の時は来迎し給わん。

しゃく そ ん よき かな わ おし したが しょう じ はな ち けん

釈尊は善哉 我が教えに随いて生死を離ると知見したまい 
ろっぽう しょぶつ よろこ かな わ しょうじょう しん ふ たい じょう ど

六方の諸仏は悦ばしき哉 我が証誠を信じて 不退の浄土に
う よろこ たも

生まると悦び給うらんと。

てん あお ち ふ よろこ み だ ほん がん あ こと

天に仰ぎ地に臥して悦ぶべし このたび弥陀の本願に遇う事を。
ぎょう じゅう ざ が ほう か ほとけ おん どく たの たの

行住坐臥にも報ずべし。彼の仏の恩徳を。頼みても頼むべきは
ない し じゅう ねん ことば しん なお しん ひっ とく おう じょう もん

 乃至十念の詞 信じても猶信ずべきは 必得往生の文なり。

61
EGAN

Dedication of Merit
べつ え こう

別 回 向
BETSU EKŌ

Betsu ekō refers to a special dedication of the merit we receive from


chanting the Nenbutsu, which is then dedicated to the buddhas, the
masters, and ancestral spirits. Betsu ekō is recited by the officiant during
memorials or special services. If the officiant reads “Mata negawaku wa”
(Again, we offer prayers...) at the beginning of each verse after the first
verse, then the congregation recites the Nenbutsu ten times (o-jūnen)
together after each verse. If the officiant does not read out “Mata negawaku
wa”, then everyone recites o-jūnen at the end of the recitation of most, if
not all, of the verses are read. The asterisks ( * ) in this section signify “Mata
negawaku wa.”

ぶ しゅう だい ひ がん のう あ み だ ぶつ

奉 酬 大 悲 願 王 阿 弥 陀 佛
BU SHŪ DA I HI GA N NŌ A MI DA BUTSU
I revere the King of the Great Compassionate Vows, Amida
Buddha,
はっ けん きょう しゅ しゃ か む に ぶつ

撥 遣 教 主 釈 迦 牟 尼 佛
HA-KKEN KYŌ SHU SHA KA MU NI BUTSU
The Dispatcher and Founder of the Teachings, Shakyamuni
Buddha,
ろっ ぽう ごう じゃ しょう じょう しょ ぶつ

六 方 恒 沙 證 誠 諸 佛
RO- PPŌ GŌ JA SHŌ JŌ SHO BUTSU
All the Buddhas as many as the sands of the
Ganges in the six directions,

62
かん のん せい し しょ だい ぼ さつ

観 音 勢 至 諸 大 菩 薩
KAN NON SEI SHI SHO DAI BO SATSU
Kannon, Seishi, all the great bodhisattvas,

ごく らっ かい え しょう じょう だい かい しゅ とう

極 楽 界 会 清 浄 大 海 衆 等
GOKU RA-KKAI E SHŌ JŌ DAI KAI SHU TŌ
The world assemblies of Ultimate Bliss, the beings of the
pure and great oceans,
いっ さい さん ぼう こう だい じ おん

一 切 三 宝 広 大 慈 恩
I- S S A I S A N BŌ KŌ DA I J I ON
And the Three Treasures and the Great Compassion
[of Amida Buddha].
てん げ わ じゅん にち がつ しょう みょう

天 下 和 順 日 月 清 明
* TEN GE WA JUN NICHI GATSU SHŌ MYŌ
May there be harmony below the heavens with the
sun and moon shining brightly.
ふう う い じ さい れい ふ き

風 雨 以 時 災 励 不 起
FŪ U I JI SAI R EI FU KI
May the wind and rain be timely and disasters
and calamities not arise.
こく ぶ みん なん ひょう が む ゆう

国 豊 民 安 兵 才 無 用
KOKU BU MIN NAN HYŌ GA MU YŪ
May nations be bountiful, people safe, and
armies and weapons not be used.

63
しゅう とく こう にん む しゅ らい じょう

崇 徳 興 仁 務 修 礼 譲
SHŪ TOKU KŌ NIN MU SHU RAI JŌ
Let us revere virtue and humanity and cultivate
respect and humility.
こう そ こう みょう ぜん どう だい し

高 祖 光 明 善 導 大 師
* KŌ SO KŌ MYŌ ZEN DŌ DAI SHI
Our high patriarch Kōmyō (“Bright Light”),
the Great Master Shantao;
しゅう そ えん こう とう ぜん え じょう こう かく じ きょう

宗 祖 円 光 東 漸 慧 成 弘 覚 慈 教
SHŪ SO EN KŌ TŌ ZEN E JŌ KŌ K AKU JI K YŌ
Our founder, the Great Master Enkō (“Perfect Light”) Tōzen
(“Disseminator of the East”) Ejō (“Wisdom Complete”) Kōkaku
(“Vastly Enlightened”) Jikyō (“Compassionate Teacher”)
めい しょう わ じゅん ほう に だい し ほう ねん しょう にん

明 照 和 順 法 爾 大 師 法 然 上 人
MEI SHŌ WA JUN HŌ NI DAI SHI HŌNEN SHŌNIN
Meishō (“Bright Illuminator”) Wajun (“Peaceful One”) Hōni
Daishi (“True Nature”) Hōnen Shōnin;
に そ だい しょう しょう じゅう こく し しょう こう しょう にん

二 祖 大 紹 正 宗 国 師 聖 光 上 人
NI SO DAI SHŌ SHŌ JŪ KOKU SHI SHŌ KŌ SHŌ NIN
The second patriarch National Teacher Daishō Shōjū (Great
Transmitter of the True Teaching) Shōkō Shōnin;
さん そ き しゅ ぜん じ りょう ちゅう しょう にん

三 祖 記 主 禅 師 良 忠 上 人
SAN SO KI SHU ZEN JI RYŌ CHŪ SHŌ NIN
The third patriarch [Nen’na], the Recording and Meditation
Master Kishu Ryōchū Shōnin;

64
さん ごく でん らい じょう ど でん とう

三 国 伝 来 浄 土 伝 灯
SAN GOKU DEN RAI JŌ DO DEN TŌ
The Light of Transmitting the Pure Land
[teachings] of the Three Countries;
しょ だい そ し とう じょう しゅう じ おん

諸 大 祖 師 等 上 酬 慈 恩
SHO DA I SO SHI TŌ JŌ SHŪ JI ON
And all the Great Patriarchs, by realizing the
compassionate blessings [of Amida Buddha].
とう じ かい さん しょう にん

当 寺 開 山 ○ ○ 上 人
* TŌ JI K AI SAN ○ ○ SHŌ NIN
The founding master of our temple,

ちゅう こう しょう にん れき だい しょ しょう にん とう

中 興 ○ ○ 上 人 歴 代 諸 上 人 等
CHŪ KŌ ○ ○ SHŌ NIN, REKI DAI SHO SHŌ NIN TŌ
The restorer, and all the priests who served this temple,

ふ げん ぎょう がん く きょう えん まん

普 賢 行 願 究 竟 円 満
FU GEN GYŌ GAN KU KYŌ EN MAN
With the Fugen practice, will achieve perfect enlightenment
[to return to this world from the Pure Land to guide us again].
し そう ぶ も いっ さい だん のつ けち えん しゅ じょう

師 僧 父 母   一 切 檀 越   結 縁 衆 生
* SHI SŌ BU MO, I-SSAI DAN NOTSU, KECHI EN SHU JŌ
[We again offer] my prayers to my teachers and ministers, to my father
and mother, to all the temple members, donors, and all living beings
with whom I have karmic connections.

65
そん じゃ とく らく ふく じゅ む りょう

存 者 得 楽   福 寿 無 量
SON JA TOKU RAKU FUKU JU MU RYŌ
May all those who are living experience joy, prosperity,
and longevity without limit.
もう じゃ り く ちょう しょう じょう ど

亡 者 離 苦 超 生 浄 土
MŌ JA RI KU CHŌ SHŌ JŌ DO
May those who have died escape from suffering
and transcend to be born into the Pure Land.
じ もん せい ねい どう えん ぐ そく

寺 門 清 寧 道 縁 具 足
* JI MON SEI NEI DŌ EN GU SOKU
We pray for the peace and stability of our temple
and for complete affinity with the Path.
む しょ しょう げ どう ごう ぞう じょう

無 諸 障 礙 道 業 増 上
MU SHO SHŌ GE DŌ GŌ ZŌ JŌ
May we be completely free of hindrances and
cultivate our practice of the Buddhist path
とう じ かい き い らい

当 寺 開 基 以 来
* TŌ JI K AI KI I R AI
Since the founding of this temple,

しょ だん のつ にっ ぱい がっ ぱい

諸 檀 越 日 牌 月 牌
SHO DAN NOTSU NI-PPAI GA-PPAI
To all the members, the daily and monthly
memorial tablets,

66
しん もう ちゅう いん しょ しょう れい とう

新 亡 中 陰 諸 精 霊 等
SHIN MŌ CHŪ IN SHO SHŌ REI TŌ
the recently deceased, those in the intermediate
stage of existence, and to all spirits.
つい ぜん ぞう じょう ぼ だい

追 善 増 上 菩 提
TSUI ZEN ZŌ JŌ BO DAI
May we cultivate virtuous [merit]
so that they may be enlightened.
がん に じょう らい しょ しゅ く どく

願 以 上 来 所 修 功 徳
GAN NI JŌ RAI SHO SHU KU DOKU
We vow, hereon, with the virtues accumulated
from this place of practice,
かい しつ え こう

皆 悉 回 向( 何 々 信 士 、信 女 祥 月 命 日 )
KAI SHITSU E KŌ (posthumous name of beloved one)
to transfer our merit to (name/posthumous name of
our beloved one),
つい ふく ぞう しん ぼ だい

追 福 増 進 菩 提
TSUI FUKU ZŌ SHIN BO DAI
for their happiness and achievement
of enlightenment.

67
Homage to the Three Venerable Ones
さん ぞん らい

三 尊 礼
SANZONRAI

Sanzonrai is a short selection in homage of Amida Buddha and his


attendant bodhisattvas Kannon (Skt. Avalokitesvara) and Seishi (Skt.
Samantabhadra) from Rokuji raisan (Praises [of Amida Buddha] Six
Times a Day), which is based on the Chinese master Shantao’s (J. Zendō
Daishi) Ōjō raisan-ge (Verse in Homage of Pure Land Birth). Sanzonrai
is a midday practice that is chanted in the liturgical shōmyō style.

な む し しん き みょう らい

南 無 至 心 帰 命 礼
NA MU SHI SHIN KI MYŌ R AI
We wholeheartedly take refuge in

さい ほう あ み だ ぶ

西 方 阿 弥 陀 仏
S A I H Ō A M I DA B U
Amida Buddha in the Western Pure Land.

み だ しん じき にょ こん せん

弥 陀 身 色 如 金 山
MI DA SHIN JIKI NYO KON SEN
The color of Amida’s body appears like a golden
mountain,

68
そう ごう こう みょう しょう じっ ぽう

相 好 光 明 照 十 方
SŌ GŌ KŌ MYŌ SHŌ JI-PPŌ
Emanating light throughout the ten directions.

ゆい う ねん ぶつ む こう しょう

唯 有 念 仏 蒙 光 摂
YUI U NEN BUTSU MU KŌ SHŌ
Only those who recite the Nenbutsu receive this
light.

とう ち ほん がん さい い ごう

当 知 本 願 最 為 強
TŌ CHI HON GAN SAI I GŌ
Know that the Original Vows are the most
beneficial.

ろっ ぽう にょ らい じょ ぜっ しょう

六 方 如 来 舒 舌 証
RO-PPŌ NYO R AI JO ZE-SSHŌ
The buddhas in the six directions have all extended
their tongues to verify that

せん しょう みょう ごう し さい ほう

専 称 名 号 至 西 方
SEN SHŌ MYŌ GŌ SHI SAI HŌ
We need only to call His Name to reach the Pure
Land in the West.

69
とう ひ け かい もん みょう ほう

到 彼 華 開 聞 妙 法
TŌ HI KE K AI MON MYŌ HŌ
Arriving upon the other shore, our lotus blossoms
bloom and we can hear the wondrous Dharma.

じゅう じ がん ぎょう じ ねん じょう

十 地 願 行 自 然 彰
JŪ JI GA N GYŌ JI NEN JŌ
Then the vows and practices within the ten
directions can naturally be attained.

がん ぐ しょ しゅ じょう おう じょう あん らっ こく

願 共 諸 衆 生 往 生 安 楽 国
GA N GU SHO SHU JŌ Ō JŌ A N R A-KKOKU
Let us aspire together for all sentient beings to be born in this peaceful
Pure Land.

な む し しん き みょう らい

南 無 至 心 帰 命 礼
NA MU SHI SHIN KI MYŌ R AI
We wholeheartedly take refuge in

さい ほう あ み だ ぶ

西 方 阿 弥 陀 仏
S A I H Ō A M I DA B U
Amida Buddha in the Western Pure Land.

70
かん のん ぼ さつ だい じ ひ

観 音 菩 薩 大 慈 悲
KAN NON BO SATSU DAI JI HI
The bodhisattva Kannon with great compassion

い とく ぼ だい しゃ ふ しょう

已 得 菩 提 捨 不 証
I TOKU BO DA I SH A FU SHŌ
has attained complete enlightenment yet he forsakes
and puts aside this state of being to

いっ さい ご どう のう しん じゅう

一 切 五 道 内 身 中
I- SSA I G O DŌ NŌ SHI N J Ū
Completely entering into the five realms [of hell,
hungry ghosts, animals, humans, and heavenly beings],

ろく じ かん ざつ さん りん のう

六 時 観 察 三 輪 応
ROKU JI KAN ZATSU SAN RIN NŌ
Kannon observes the six times of a day and responds to
the three wheels.

おう げん しん こう し こん じき

応 現 身 光 紫 金 色
Ō GEN SHIN KŌ SHI KON JIKI
His transformation body radiates purple and gold.

71
そう ごう い ぎ てん む ごく

相 好 威 儀 転 無 極
SŌ GŌ I GI TEN MU GOKU
His appearance and majesty are supreme.

ごう じょ ひゃく おく こう おう しゅ

恒 舒 百 億 光 王 手
GŌ JO HYAKU OKU KŌ Ō SHU
Always extending his ten billion radiant kingly
hands,

ふ しょう う えん き ほん ごく

普 摂 有 縁 帰 本 国
FU SHŌ U EN KI HON GOKU
Kannon embraces all who have karmic ties to him [who
recite the Nenbutsu] and returns with them to the Pure Land.

がん ぐ しょ しゅ じょう おう じょう あん らっ こく

願 共 諸 衆 生 往 生 安 楽 国
GA N GU SHO SHU JŌ Ō JŌ A N R A-K KOKU
Let us aspire together for all sentient beings to be born in this peaceful
Pure Land.

な む し しん き みょう らい

南 無 至 心 帰 命 礼
NA MU SHI SHIN KI MYŌ R AI
We wholeheartedly take refuge in

72
さい ほう あ み だ ぶ

西 方 阿 弥 陀 仏
S A I HŌ A M I DA BU
Amida Buddha in the Western Pure Land.

せい し ぼ さつ なん し ぎ

勢 至 菩 薩 難 思 議
SEI SHI BO SATSU NAN SHI GI
The bodhisattva Seishi has unfathomable wisdom

い こう ふ しょう む へん ざい

威 光 普 照 無 辺 際
I KŌ FU SHŌ MU HEN Z A I
His magnificent light universally shines without
limit.

う えん しゅ じょう む こう そく

有 縁 衆 生 蒙 光 触
U E N SH U JŌ M U KŌ S OK U
He has a close karmic relationship with sentient
beings, who receive his light and

ぞう じょう ち え ちょう さん がい

増 長 智 慧 超 三 界
ZŌ JŌ CHI E CHŌ SA N GA I
who become full of wisdom to transcend the three
worlds.

73
ほう かい きょう よう にょ てん ぶ

法 界 傾 揺 如 転 蓬
HŌ KAI KYŌ YŌ NYO TEN BU
The Dharma realm sways like mugwort.

け ぶつ うん じゅう まん こ くう

化 仏 雲 集 満 虚 空
KE BUTSU UN JŪ MAN KO KŪ
The transformed buddhas in the clouds assemble,
filling the sky.

ふ かん う えん じょう おく ねん

普 勧 有 縁 常 憶 念
FU K A N U EN JŌ OK U N EN
He encourages all those who have karmic ties to
always think [of Amida Buddha]

よう ぜつ ほう たい しょう ろく つう

永 絶 胞 胎 証 六 通
YŌ ZETSU HŌ TAI SHŌ ROKU TSŪ
And forever sever themselves from the womb [from the cycle of birth
and death] to witness the [Buddha’s] six paranormal powers.

がん ぐ しょ しゅ じょう おう じょう あん らっ こく

願 共 諸 衆 生 往 生 安 楽 園
GA N GU SHO SHU JŌ Ō JŌ A N R A-K KOKU
Let us aspire together for all sentient beings to be born in this
peaceful Pure Land.

74
Verse for Awakening Aspiration
(HOTSUGAN-MON)

Hotsugan-mon, the verse for awakening aspiration for birth in the Pure Land,
comes from the Chinese Pure Land master Shantao’s Hymns on Birth in the
Pure Land (Ch. Wangsheng lizan, J. Ōjō raisan). This verse is often recited at
the deathbed in Jōdo Shū tradition in Japan.

Aspire, my disciples, at the moment of death, for your


minds not to be disturbed, distressed, and lose sight of your
aspiration for Birth in the Pure Land so that your bodies and
minds will be without any suffering and pain and will be filled
with joy as if entering a meditative state. With the sacred
assembly before you, you will be received into the highest
grade of Birth in Amida Buddha’s Pure Land through the
Original Vow.

After reaching the Other Shore [Amida’s Pure Land], you will
attain the six spiritual powers (supernatural physical powers,
supernatural hearing, ability to know others’ thoughts, ability
to recall prior lives, supernatural vision, and knowledge of
one’s purification) and will be able to enter the ten realms (hell,
ghosts, animals, asuras, humans, voice-hearing sages, awakened
sages, bodhisattvas, and buddhas) to help and guide all those
in suffering. The sky of the Dharma realm is exhaustive; our
aspirations should also be like this. Awaken to this aspiration
and wholeheartedly take refuge in Amida Buddha.

75
HOTSUGAN-MON
(Japanese Reading)

Negawaku wa deshitō, myōjū no toki ni nozonde, kokoro


tendō sezu, kokoro shakuran sezu, kokoro shitsunen sezu.
Shinjin ni mo moromoro no kutsū naku, shinjin keraku ni
shite, zenjō ni iru ga gotoku, shōju genzen shitamai, hotoke no
hongan ni jōjite, Amida Bukkoku ni jōbon ōjō seshime tamae.

Kano kuni ni itari owatte, rokujinzū o ete, jippōkai ni kaette


ku no shujō o kushō sen. Kokū hōkai tsukin ya, waga gan mo
mata kaku no gotoku naran. Hotsugan shi owan nu. Shishin
ni Amida Butsu ni kimyō shi tatematsuru.

ほつ がん もん

発願文

ねが で し とう みょう じゅう とき のぞ こころ て ん ど う こころ しゃく ら ん

願 わくは弟 子 等、命 終 の時に臨んで 心 顛 倒せず 心 錯 乱


こころ し つ ね ん しんじん く つう しんじん け らく

せず 心失 念せず。身心にもろもろの苦痛なく 身心快 楽に
ぜ ん じょう い ごと しょう じ ゅ げ ん ぜ ん ほとけ ほん がん

して 禅 定 に入るが如く 聖 衆 現 前したまい 仏 の本 願 に


じょう あ み だ ぶ っ こく じょう ぼん お う じょう たま

乗じて 阿弥陀仏国に上品往生せしめ給え。

か くに いた おわ ろく じん ずう え じっ ぽう かい かえ く

彼 の国に至り已って 六 神 通を得 て 十 方 界に入って苦 の


し ゅ じょう く しょう こ くう ほう かい つ わ がん また かく ごと

衆 生を救 摂 せん。虚 空 法 界 尽きんや、我 が願も亦 是 の如く


ほつがん おわ し しん あ み だ ぶつ き みょう たてまつ

ならん。発願し已んぬ。至心に阿弥陀仏に帰命し奉る。

76
Verse on Birth in the Pure Land through Nenbutsu
(NENBUTSU ŌJŌ NO MON)

Nenbutsu ōjō no mon is a passage from the Amida Sutra. It is often recited as a
reminder of Amida Buddha’s great compassion in coming to receive Nenbutsu
practitioners at the end of our lives. In this sutra, Shakyamuni teaches his disciple
Shariputra (J. Sharihotsu) about Amida Buddha.

Shariputra, if a good man or a good woman, hearing of Amida


Buddha’s teaching, holds to His Name for one day, two, three,
four, five, six, or seven days, wholeheartedly and undisturbed, then
Amida Buddha will appear before him or her at the very moment of
departing from this world with the sacred assembly.

At the end of life, without falling into confusion, such a person will
achieve birth in Amida Buddha’s [Pure Land of] Ultimate Bliss.

NENBUTSU ŌJŌ NO MON


(Japanese Reading)

Sharihotsu yo, moshi zennanshi, zennyonin atte, Amida Butsu o


toku o kikite, myōgō o shūji suru koto, moshi wa ichi nichi, moshi
wa ni nichi, moshi wa san nichi, moshi wa shi nichi, moshi wa go
nichi, moshi wa roku nichi, moshi wa shichi nichi, isshin furan
nareba, sono hito inochi owaru toki ni nozonde, Amida Butsu,
moro moro no shōju to tomo ni gen ni sono mae ni mashimasu.

Kono hito owaru toki kokoro tendō sezu, sunawachi Amida Butsu
no gokuraku kokudo ni ōjō suru koto o u.

77
ねん ぶつ おう じょう もん

念 仏 往 生の 文

し ゃ り ほつ ぜんなん し ぜんにょにん あ み だ ぶつ と き

舎 利弗よ、もし善 男子、善女人あって、阿弥陀 仏を説くを聞


みょう ご う しゅう じ い ち にち に にち

きて、名 号 を執 持 すること、もしは一日、もしは二日、もし
さ ん にち し にち ご にち ろ く にち し ち にち

は三日、もしは四日、もしは五日、もしは六日、もしは七日、
いっ しん ふ らん ひといのち お とき のぞ あ み だ ぶつ

一心不乱なれば、その人 命終わる時に臨んで、阿弥陀仏、も
しょう じ ゅ げん まえ ましま

ろもろの聖衆とともに現にその前に存す。

ひと お と き こころ て ん ど う あ み だ ぶつ ご く らく こく ど

この人 終 わる時 心 顛 倒せず、すなわち阿 弥 陀 仏 の極 楽 国 土


お う じょう う

に往生することを得。

78
VERSE ON THE FOUNDING OF JŌDO SHŪ
( Jōdo Kaishū no Mon)

Jōdo kaishū no mon comes from the commentary on the Visvalization Sutra
by the Chinese Pure Land master Shantao, also known as Zendō Daishi in
Japanese. This short passage is known as the “Verse on the Founding of Jōdo
Shū” because Hōnen Shōnin, upon reading it, realized that Nenbutsu was an
easy practice that would lead all beings to emancipation regardless of class,
gender, scholarly achievements, or character.

With undivided attention wholeheartedly call on Amida


Buddha’s Name—whether walking, standing, sitting, or
lying down—without questioning the length of time. To call
Amida’s Name steadily is called the “Rightly Established
Practice” for it is in accordance with Amida’s Original Vow.

JŌDO KAISHŪ NO MON


(Japanese Reading)

Isshin ni moppara Mida no myōgō o nenjite gyōjūzaga, jisetsu


no kugon o towazu. Nen nen ni sutezaru mono, kore o shōjō
no gō to nazuku. Ka no hotoke no gan ni junzuru ga yue ni.

じょう ど かい しゅう もん

浄 土 開 宗 の文
いっ しん もっぱ み だ みょう ご う ねん ぎょう じゅう ざ が じ せつ く ごん と

一 心に専ら弥 陀 の名 号を念じて行 住 坐 臥 、時 節 の久 近を問


ね ん ねん す もの しょうじょう ごう な か ほとけ

わず。念々に捨てざる者、これを正定の業と名づく。彼の仏
がん じゅん ゆえ

の願に順ずるが故に。

79
SUTR A

Heart Sutra [Prajñāpāramitā-hrdaya-sūtra]


はん にゃ しん ぎょう

般 若 心 経
HANNYA SHINGYŌ

The Heart Sutra belongs to the Perfection of Wisdom (Skt. Prajñā-


pāramitā) canon and is the most well-known Mahayana Buddhist sutra,
which is chanted across sects. Though it is the shortest of these sutras,
it expresses the essence of the teaching of perfect wisdom and the most
profound nature of reality, emptiness.
Interspersed throughout this text are reading markers (・), which were
originally meant to aid in the reading of the Chinese characters. They
have been included here to show how this text has been traditionally read.

ま か はん にゃ は ら み た しん ぎょう

摩 訶 般 若 波 羅 蜜 多 心 経
M A K A H A N N YA H A R A MI TA SHIN GYŌ
The Great Perfect Wisdom Heart Sutra.

かん じ ざい ぼ さつ ぎょう じん

観 自 在 菩 薩 行 深
KAN JI ZAI BO SATSU・ GYŌ JIN
The noble Avalokiteshvara Bodhisattva, while practicing deeply

はん にゃ は ら みっ た じ しょう けん

般 若 波 羅 蜜 多 時 照 見
H A N N YA H A R A MI TTA JI・ SHŌ K EN
the perfection of wisdom, realized that

80
ご うん かい くう ど いっ さい く やく

五 蘊 皆 空 度 一 切 苦 厄
GO UN K AI KŪ・ DO I-SSAI KU YAKU・
the five aggregates are empty, thus attaining release from all suffering.

しゃ り し しき ふ い くう

舎 利 子 色 不 異 空
SH A R I SHI・ SHIK I FU I KŪ・
Shariputra, form is no different from emptiness,

くう ふ い しき しき そく ぜ くう

空 不 異 色 色 即 是 空
KŪ FU I SHIKI・ SHIKI SOKU ZE KŪ・
And emptiness is no different from form. Form is emptiness,

くう そく ぜ しき じゅ そう ぎょう しき

空 即 是 色 受 想 行 識
KŪ SOKU ZE SHIKI・ JU SŌ GYŌ SHIKI・
and emptiness is form. Feeling, perceptions, thought, and consciousness

やく ぶ にょ ぜ しゃ り し

亦 復 如 是 舎 利 子
YAKU BU NYO ZE・ SHA RI SHI・
are also like this. Shariputra,

81
ぜ しょ ほう くう そう ふ しょう ふ めつ

是 諸 法 空 相 不 生 不 滅
ZE SHO HŌ KŪ SŌ・ FU SHŌ FU METSU・
All the dharmas/phenomena are marked by emptiness.
They neither arise nor cease.

ふ く ふ じょう ふ ぞう ふ げん

不 垢 不 浄 不 増 不 減
FU KŪ FU JŌ・ FU ZŌ FU GEN・
They are neither defiled nor pure; they neither increase nor decrease.

ぜ こ くう ちゅう む しき む じゅ そう ぎょう しき

是 故 空 中 無 色 無 受 想 行 識
ZE KO KŪ CHŪ MU SHIKI・ MU JU SŌ GYŌ SHIKI・
Thus, in Emptiness, there is no form, no sensation, perception, action,
and consciousness;

む げん に び せっ しん に

無 眼 耳 鼻 舌 身 意
MU GEN N I BI Z E -SSHIN N I・
No eyes, ears, nose, tongue, body, and mind;

む しき しょう こう み そく ほう

無 色 声 香 味 触 法
MU SHIKI SHŌ KŌ MI SOKU HŌ・
No form, sound, scent, taste, touch, and cognition.

82
む げん かい ない し む い しき かい

無 眼 界 乃 至 無 意 識 界
MU GEN KAI・ NAI SHI MU I SHIKI KAI・
There is no realm of sight, and so on up to the realm of consciousness.

む む みょう やく む む みょう じん

無 無 明 亦 無 無 明 尽
MU MU MYŌ・ YAKU MU MU MYŌ JIN・
There is no ignorance nor the extinction of ignorance.

ない し む ろう し やく む ろう し じん

乃 至 無 老 死 亦 無 老 死 尽
NAI SHI MU RŌ SHI・ YAKU MU RŌ SHI JIN・
Further, there is no old age and death nor extinction of
old age and death.

む く しゅう めつ どう む ち

無 苦 集 滅 道 無 智
MU KU SHŪ METSU DŌ・ MU CHI
There is no suffering, origination, cessation, and path.
There is no wisdom

やく む とく い む しょ とっ こ

亦 無 得 以 無 所 得 故
YAKU MU TOKU・ I MU SHO TO-KKO・
And no attainment. Without anything to attain,

83
ぼ だい さっ た え はん にゃ は ら みっ た

菩 提 薩 埵 依 般 若 波 羅 蜜 多
BO DAI SA-TTA・ E HAN NYA HA RA MI-TTA
A bodhisattva relies on the perfection of wisdom.

こ しん む け げ む け げ こ

故 心 無 罣 礙 無 罣 礙 故
KO・SHIN MU KE GE・ MU KE GE KO・
Thus, the mind is without obstacles. Without any obstacle, therefore,

む う く ふ おん り いっ さい てん どう

無 有 恐 怖 遠 離 一 切 顛 倒
MU U KU FU・ ON RI I-SSAI TEN DŌ
It is without fear. Far beyond all distorted

む そう く きょう ね はん さん ぜ しょ ぶつ

夢 想 究 竟 涅 槃 三 世 諸 仏
MU SŌ・ KU KYŌ NE HAN・ SAN ZE SHO BUTSU・
perceptions, one reaches nirvana. All the buddhas of the past,
present, and future

え はん にゃ は ら みっ た こ とく

依 般 若 波 羅 蜜 多 故 得
E HAN NYA HA R A MI-TTA KO・ TOKU
depend on the perfection of wisdom and thus attain

84
あ のく た ら さん みゃく さん ぼ だい

阿 耨 多 羅 三 藐 三 菩 提
A NOKU TA RA SAN MYAKU SAN BO DAI
Anuttara-samyak-sambodhi (Unsurpassed Perfect Awakening)

こ ち はん にゃ は ら みっ た

故 知 般 若 波 羅 蜜 多
KO CHI HAN NYA HA RA MI-TTA
Thus, know the perfection of wisdom

ぜ だい じん しゅ ぜ だい みょう しゅ

是 大 神 咒 是 大 明 咒
ZE DAI JIN SHU ZE DAI MYŌ SHU
As the great transcendent mantra, the resplendent mantra,

ぜ む じょう しゅ ぜ む とう どう しゅ

是 無 上 咒 是 無 等 等 咒
ZE MU JŌ SHU ZE MŪ TŌ DŌ SHU
the unsurpassed mantra, the incomparable mantra,

のう じょ いっ さい く しん じつ ふ こ

能 除 一 切 苦 真 実 不 虚
NŌ JO I-SSAI KU SHIN JITSU FU KO
Capable of removing all suffering, is true, not false.

85
こ せつ はん にゃ は ら みっ た しゅ

故 説 般 若 波 羅 蜜 多 咒
KO SETSU HAN NYA HA RA MI-TTA SHU・
Thus, we proclaim the perfection of wisdom mantra.

そく せつ しゅ わつ ぎゃ てい ぎゃ てい

即 説 咒 曰 羯 諦 羯 諦
SOKU SETSU SHU WATSU・ GYA TEI GYA TEI
Proclaim this mantra, which says: “Gate gate (Gone, gone.)

は ら ぎゃ てい は ら そう ぎゃ てい

波 羅 羯 諦 波 羅 僧 羯 諦
H A R A GYA TEI H A R A SŌ GYA TEI
Paragate parasamgate
(Gone beyond. Completely gone to the other shore of)

ぼ じ そ わ か はん にゃ しん ぎょう

菩 提 薩 婆 訶 般 若 心 経
BO JI SO WA K A・ HAN NYA SHIN GYŌ
Bodhi svaha (True awakening)!”
This is the Heart of Perfect Wisdom Sutra.

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APPENDIX
VERSES FROM THE DHAMMAPADA

The Dhammapada consists of sayings by the historic Buddha


Shakyamuni and is one of the most widely known texts from
the Pali canon. The Dhammapada is an important scripture for
all Buddhists as it conveys the basic teachings of Buddhism. The
words in this text remind us of the source of our sufferings and
teach us the path to happiness.

1) Leader: All that we are is the result of what we have thought;


it is founded on our thoughts, it is made up of our
thoughts.
Response: If one speaks or acts with pure thought, happiness
follows like a shadow that never leaves.

2) Leader: He abused me, he beat me, he defeated me, he robbed


me; in those who do not harbor such thoughts, hatred
will cease.
Response: For hatred is not overcome by hatred but by love. This
is a timeless rule.

3) Leader: Those who mistake false for true and true for false,
their abode is wrong-mindedness, they will not arrive
at the Truth.
Response: Those who know true as true and false as false, their
abode is right-mindedness, they will arrive at the Truth.

134
4) Leader: As rain gets into an ill-thatched house, so craving gets
into an ill-trained mind.
Response: As rain gets not into a well-thatched house, so craving
gets not into a well-trained mind.

5) Leader: All the Buddhas teach the same Truth. They point to
the Path to those who go astray.
Response: To cease from evil, to cultivate good, to cleanse our
thoughts, to help others; this is the Teaching of the
Buddhas.

6) Leader: One who takes refuge in the Buddha, Dharma, and


Sangha and who, with clear understanding, sees the
Four Noble Truths and the Eightfold Path is delivered
from all suffering.
Response: Happy are those who are awakened, happy is the
teaching of the true dharma, happy is the peace of the
temple, happy is the devotion of those who are at peace.

7) Leader: From greed comes grief, from greed comes fear. Those
who are free from greed know neither grief nor fear.
Response: Those who are just speak the truth and attend to their
own business, such individuals the world will hold dear.

8) Leader: Like a beautiful flower, full of color but without scent,


are the fine but fruitless words of one who does not act
accordingly.

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Response: Like a beautiful f lower, full of color and full of
scent, are the fine and fruitful words of one who acts
accordingly.

9) Leader: As a solid rock is not shaken by the wind, the wise


falter not amidst blame or praise.
Response: The wise, after they have listened to the Dharma,
become serene like a deep, tranquil lake.

10) Leader: Let us shape ourselves accordingly as we teach others.


Those who control themselves can lead others. Hard it
is to gain this self-control.
Response: From craving is born sorrow; from craving is born fear.
For those who are free from craving, there is neither
sorrow nor fear.

THE FOUR NOBLE TRUTHS

These are the truths taught by Shakyamuni Buddha when he


attained enlightenment. The Four Noble Truths are as follows:
1) Life is dukkha (filled with suffering, anxiety, dissatisfaction);
2) the root of dukkha comes from our attachments, ignorance,
and desires; 3) the cessation of dukkha (understanding the causes
of our suffering to stop it); and 4) the path leading to the cessation
of dukkha is the Eightfold Path.

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THE PLEDGE OF THE BODHISATTVA

I vow to save all living beings wherever they may be.


I vow to destroy all passions and delusions however numerous.
I vow to study the countless manifestations of the Dharma.
I vow to attain the Highest Wisdom of Buddhahood.

PRAYER OF THE BODHISATTVA

Let me now pray to be sheltered from dangers


but fearless in facing them.
Let me not beg for the stilling of my pain
but for the heart to conquer it.
Let me now look for allies in life’s battlefield
but to my own strength.
Let me not crave in anxious fear to be saved
but hope for patience to win my freedom.

THE FIVE PRECEPTS (PANCHA SILA)

I will not harm any living thing.


I will not take what does not belong to me.
I will not do anything impure.
I will not tell falsehoods.
I will not take harmful food and drinks.

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Annual Observances (Nenjūgyōji, 年中行事 )

Buddhist observances and services are an important form of devotion. When


we enter the temple and face Amida Buddha, while reciting the Nenbutsu
and chanting the sutra, we feel oneness with Amida. We experience inner
peace and gain encouragement and inspiration to live better lives. Buddhist
services provide the opportunity to devote time to the Buddha, refresh our
minds, and realize our true selves. It is also a time to meet with the members
of our Sangha to share and enjoy fellowship. By participating in services and
the various observances, we can nurture our buddha nature and become
compassionate people who serve our family and community.

New Year’s Day Service (Shushō-e, 修正会 ) January 1


The New Year (Oshōgatsu, the first month) is an auspicious time as it
represents new beginnings. In Japanese, New Year’s day is also known as
sangen (“three beginnings”)—the beginning of a new day, month, and year.
The word shushō, in Shushō-e, means to do away with wrongdoings and
practice good. The New Year service is a time to come in front of the altar
to ask for Amida Buddha’s guidance throughout the year. In Jōdo Shū, we
gather together to recite the Nenbutsu with renewed hope and wishes.

Hōnen Shōnin’s Memorial Service (Gyoki-e, 御忌会 ) January 25


Gyoki is the most important service in Jōdo Shūas it commemorates our
founder Hōnen Shōnin, who passed away on the 25th day of the first lunar
month of 1212. In 1524, Emperor Gokashiwabara decreed the observance
of Hōnen’s memorial to recall our founder’s virtue and authorized the use of
the term gyoki-e, which originally referred to memorials for emperors and
empresses.
Today, Gyoki is observed annually on January 25. On this day, Ichimai
kishōmon (The One-Sheet Testament), Hōnen’s last testament, which was
composed two days before his death and which explains the essence of his
teachings, is read. We attend this service with deep gratitude to our founder
who taught us the way to receive the compassion light and wisdom of Amida
Buddha through the recitation of the Nenbutsu.

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Nirvana Day Service (Nehan-e, 涅槃会 ) February 15
All Buddhists commemorate Nirvana Day. According to tradition, the
Buddha died under twin Sala trees in Kushinagar, India on this day. In
Sanskrit, nirvana literally means to “blow out” or “extinguish.” In Buddhism,
nirvana refers to the state of enlightenment because the extinguishing of the
flames of desire and delusion leads to the cessation of suffering. This is why
the death of Shakyamuni Buddha is called parinirvana (great extinction
or perfect awakening). This service is a time to remember the Buddha’s
teachings.

Equinox Service (Higan-e, 彼岸会 ) March 21 & September 21


Higan or the equinox, which occurs in the spring and fall, is a time of year
when day and night are of equal length. The word higan in Japanese also
means “the other shore,” denoting Amida Buddha’s Pure Land in Jōdo Shū,
in contrast to shigan, this shore. Higan is also an abbreviation for tōhigan, “to
reach the other shore,” which signifies “completion” or “perfection.”
Traditionally, in Japan, during o-higan, members practiced for a week,
in accordance with the passage in the Amida Sutra that says: “Those who
call Amida Buddha’s Name for seven days shall be born in the Pure Land.”
During this time, families visit their ancestral graves and attend temple
servces.
The equinox was chosen because on that day the sun sets exactly in the
west, which is the direction Amida’s Pure Land is believed to lie. On this
day, Pure Land Buddhists face the setting sun and pray to Amida Buddha for
birth in the Pure Land. This is also a time to remember and offer prayers to
our beloved ones and reflect on our lives.

Buddha Day Service (Hanamatsuri, 花まつり) April 8


Buddhists around the world celebrate Shakyamuni Buddha’s birthday,
which is also known as Vesak or Wesak. In Japan, Buddha Day is known as
Hanamatsuri or the Flower Festival. On this day, we decorate a hanamidō,
or flower shrine, and place an image of the Baby Buddha in the center, where
sweet tea is poured over him. The floral shrine represents Lumbini Garden,
where the Buddha was born, while the sweet tea signifies the sweet rain that
gently fell upon the Baby Buddha when he was born. Tradition tells us that

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the Buddha, at birth, took seven steps forward and pointed with the index
finger of his right hand toward the sky and with the left finger downward
to the earth, saying, “Above the heavens and below the earth, I alone am the
World-Honored One.”

Ullambana Service (O-bon, お盆 ) July 15


The word bon or o-bon in Japanese is an abbreviation of Urabon 盂蘭盆 ,
which refers to the Sanskrit term Ullambana, meaning “to be saved from
the state of hanging upside down.” In Japan, O-bon is a general Buddhist
observance, which is held from July or August 10 to 15 (depending on
region); while in Hawaii, O-bon service and Bon Dance are held throughout
most of the summer at various temples.
This tradition originates from the Ullambana Sutra, which tells us the
story of the Buddha’s great disciple Maudgalyayana (Moggallana in Pali,
Mokuren in Japanese), who gained insight into the lower realms where he
finds his mother suffering from hunger in hell. Maudgalyayana asked the
Buddha for help to save his mother. With the offerings of food and prayers
by many, she was saved. The Bon Dance symbolizes Maudgalyayana dancing
with joy when he saw his mother had been liberated from the depths of hell.
O-bon is a season to remember our ancestors and departed loved ones
and thank them for what they did for us. Traditionally, a sacred fire was also
made to welcome the spirits and a bonfire at the end to send them back. Some
temples in Hawaii observe tōro nagashi, or the floating lantern ceremony,
which signifies the fire to send off the spirits, during this time. Families may
also visit their temple’s nōkotsu-dō (columbarium) and/or ask their minister
to come to chant the sutra at their home altar or shōryō dana, a special table
of offerings to welcome the ancestors.

Ten Night Chanting Service ( Jūya hōyō, 十夜法要 ) October 5–15


Also known as O-jūya (Ten Nights), this Jōdo Shū observance is a special practice
of chanting Nenbutsu that traditionally took place over a period of ten
days and ten nights. Based on the Sutra of the Buddha of Immeasurable Life
(Muryōju-kyō), this intensive Nenbutsu retreat is said to have started in the
early fifteenth century in Kyoto. Today, most temples in Hawaii observe
O-jūya in a one-day service called Nenbutsu Day Service.

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Bodhi Day Service ( Jōdō-e, 成道会 ) December 8
Bodhi means enlightenment or spiritual awakening. Bodhi Day is the
celebration of Shakyamuni Buddha’s enlightenment under the bodhi tree in
Bodh Gaya, India, at age thirty-five. As Buddhists, we observe this service to
recall the Buddha’s spiritual journey and enlightenment.

New Year’s Eve Service ( Joya, 除夜 ) December 31


Joya refers to the night of the last day of the year, though the original meaning
in Japanese is “to stay awake throughout the night.” This is a time to reflect
on the year and appreciate the countless blessings we received. As the night
draws to a close, Buddhists all over Japan and Hawaii gather at their temples
to ring their bells 108 times. This bell-ringing rite is known as Joya no kane
and symbolizes the dispelling of the countless human defilements that plague
our bodies and minds so that we can welcome the New Year with a new slate.

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O-BUTSUDAN (Buddhist Family Altar)

❶ Amida Buddha 阿弥陀仏


(go-honzon, main image)
❷ Hōnen Shōnin (法然上人)
❸ Zendō Daishi (Shantao, 善導大師)
❹ Water / tea cup (Chatō, 茶湯)
❷ ❶ ❸ ❺ Rice (O-buppan, お仏飯)
❻ Memorial tablet (Ihai, 位牌)
❻ ❺ ❻
❼ Decorative incense burner
❹ ❹
(Kazari kōro, 飾り香炉)
❽ Candle stand
❾ Flower vase
❽ ❼ ❽
Food offering (Goreizen, 御霊前)
❾ ❾ Stand for family register
(kakochō) (Kendai, 見台)
Footed tray for
sweets and fruits offerings
(Takatsuki, 高槻)
Incense burner (Kōro, 香炉)
Incense stick holder
(Senkō tate, 線香立て)
Used match holder
Bell (Rin, 鈴)
Fish drum (Mokugyo, 木魚)

Butsudan (polite form, o-butsudan) refers to a family altar enshrined in the home.
The illustration above represents a formal Jōdo Shū family altar that could once be
found in many Japanese homes. It is a miniature version of the temple altar. Today,
most families have less elaborate, abbreviated altars or even just a small image of
Amida in their homes.

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GRACE AT MEALS

Before meal, with hands together in gasshō:

For this wonderful food we are going to partake, we are truly grateful.
We wish to share it with all beings and endeavor to be awakened in
the universal deliverance of Amida Buddha.
Namu Amida Butsu, Namu Amida Butsu, Namu Amida Butsu.
Itadakimasu (We will now receive this food).

ほんとうに生きんがために、いまこの食をいただきます。
あたえられたる天地のめぐみを感謝いたします。
南無阿弥陀仏、南無阿弥陀仏、南無阿弥陀仏。
頂きます。

Honto ni ikinga tame ni, ima kono shoku o itadakimasu.


Ataeraretaru tenchi no megumi o kansha itashimasu.
Namu Amida Butsu, Namu Amida Butsu, Namu Amida Butsu.
Itadakimasu.

After the meal, with hands in gasshō:


Gochisōsama (Thank you for this wonderful food).
Namu Amida Butsu, Namu Amida Butsu, Namu Amida Butsu.

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Glossary

Amida Butsu 阿弥陀仏 The Buddha of the Pure Land of the Western Paradise (J.
saihō gokuraku jōdo, 西方極楽浄土 ), who promised to save all beings. Also known
in Sanskrit as Amitābha (J. Muryōkō butsu, 無量光仏 Buddha of Immeasureable
Light) or Amitāyus (J. Muryōju butsu, 無量寿仏 Buddha of Immeasureable Life).

Buddha 佛 (more commonly, 仏 ) Pronounced hotoke or butsu in Japanese. The


Buddha refers to Shakyamuni, the historic Buddha

Bonbu 凡夫 Ordinary, deluded person.

Bosatsu 菩薩 Bodhisattvas, often portrayed as attendants of buddhas. Also


known as enlightened beings who forgo nirvana to help sentient beings in this
world.

Gasshō 合掌 Putting one s palms together in reverence, prayer, and gratitude.

Gokuraku jōdo 極楽浄土 The Pure Land of Ultimate Bliss or Amida s Pure
Land.

Hōnen Shōnin 法然上人 (1133–1212), the founder of the Japanese Pure Land
sect, Jōdo Shū. Hōnen taught the sole practice of Nenbutsu as the ultimate way
to achieve birth in Amida Buddha s Pure Land.

Hongan 本願 Original Vows. of Dharmakara Bodhisattva (J. Hōzō Bosatsu)

Jiriki 自力 Self Power ; refers to reliance on one s own efforts to reach en-
lightenment. See tariki.

Jōdo 浄土 The Pure Land [of Amida Buddha], a peaceful, serene place where all
beings can achieve perfect enlightenment.

Jōdo Shū 浄土宗 The Pure Land Sect, founded by Hōnen Shōnin in 1175.

Jūnen 十念 (or O-jūnen), literally means ten recollections or ten [moments of]
mindfulness. In the Sutra of the Buddha of Immeasurable Life (J. Muryōju-kyō),

144
before becoming Amida Buddha, Dharmakara Bodhisattva (J. Hōzō Bosatsu)
vowed to welcome all beings who think of me even ten times (jūnen) to the
Pure Land. The Chinese master Shantao (J. Zendō) understood this passage as
the recitation of Amida s Name. In our Jōdo Shū tradition, jūnen means reciting
Nenbutsu, Namu Amida Butsu ( Homage to Amida Buddha ), ten times.

Mappō 末法 Latter Dharma ; the age of the final Dharma, which according to
tradition is marked as a decline in the teachings of Buddhism and is believed to
have begun around the mid-eleventh century in Japan.

Namu Amida Butsu 南無阿弥陀仏 The mantra or chant of our sect. Namu (Skt.
Namo) is a kind of greeting or salutation. In Jōdo Shū, it is often interpreted as
Guide me, Amida Buddha, Embrace me, Amida Buddha or Thank you,
Amida Buddha.

Nenbutsu 念仏 Originally meaning the contemplation of [Amida] Buddha.


Hōnen Shōnin established it as the calling of Amida Buddha s sacred Name of
Amida Buddha.

Nyorai 如来 (Skt. Tathagata) Thus Come One is another term of reverence for
a buddha (ex., Amida Nyorai).

Ōjō 往生 Birth in Amida Buddha s Pure Land.

Ō-juzu お数珠 Buddhist rosary.

Raikō 来迎 also pronounced raigō. The welcoming of Amida Buddha and his
attendants to the Pure Land at the time of one s death.

Saihō jōdo 西方浄土 Literally, the Pure Land of the western direction.

Shinjin 信心 Entrusting mind (or believing heart) that relies on Amida Buddha
without a doubt; also translated as faith.

Tariki 他力 Literally, Other Power ; refers to Amida Buddha s salvific power.

Three Treasures (J. Sanbō, 三宝 ) refers to the Buddha, Dharma (teachings), and
the Sangha (community); in Japanese, 仏法僧 bu-ppō-sō.

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EPILOGUE

This Otsutome book was published in commemoration of the 800th


Grand Memorial of Hōnen Shōnin. For this observance, Jōdo Shū
selected the theme tomo-iki 共生 as its motto. This word has many
meanings from “living together” to “co-existence” and reminds
us of the essence of Hōnen Shōnin’s teachings and how we are
interconnected—that is, none of us are not living by ourselves but
through the countless blessings we receive from Amida Buddha,
our ancestors, our family and friends, our teachers, and all those
who and all that directly and indirectly sustain us in our daily
lives. The compilation of this Otsutome book has been, from start
to finish, an inspirational reminder of how our tradition, like the
beads of an o-juzu (rosary), connects us with each other from one
generation to the next.
In preparing this publication, the earlier prayer books compiled
for the Jodo Missions of Hawaii—The Light of Asia (1962) and the
original Otsutome (1978)—were referenced time and again. These
invaluable editions provided much guidance and vision for this new
Otsutome and, even after all these years, continue to be meaningful
sources in understanding Jōdo Shū teachings and Buddhism for
English speakers.
The title Otsutome おつとめ (お勤め) is an abbreviation for Nichi-
jō gongyō 日常勤行 (Daily Practice) and refers primarily to the
sutra chanting section in this book, indicating that the chanting
of the sutra selections is one of the most important practices in our
tradition. The same sutra selections in the General Order of Sutra
Chanting have been recited by generations of Jōdo Shū devotees,
thus every time we chant these sacred words, we connect ourselves
to past, present, and future generations.

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The Selected Scriptures section contains sutra selections, Hōnen
Shōnin’s words, and verses that are not read very often in Hawaii
but are an important part of our Jōdo Shū tradition. This section
also includes verses that are sometimes chanted in place of another
verse in general or special services.
The sutra chanting and selected scriptures sections have all
been newly translated, bringing together tradition and up-to-date
Buddhist technical terms in English. The format of these sections
have also been completely revised. It is our hope that the newly
translated sections and new layout will increase understanding and
appreciation for the teachings of Hōnen Shōnin and Buddhism
in general. We are grateful to the many individuals who helped in
making this publication possible and hope that the teachings and
words in this Otsutome will inspire you and enrich your lives.
Namu Amida Butsu.

Book design by Yoshiko Sakamoto (Ohmukai Design Office, Kyoto)


Illustrations by Mariko Ichikawa (Ohmukai Design Office, Kyoto)
Woodblock images by Naokimi Yamada
Transcription of music sheets by Matthew McCullough

Special assistance and editorial/translation advice (in alphabetical order):


Professor Mark Blum, Sujata I. Hara, Yayoi P. Hara, Rev. Taijō Kaniwa and
the Kurodani Konkai Kōmyō-ji Shūren-dōjo priests, Rev. Mahito Kawai,
Kōji Kawakami (NISSHA), Gary Link, Tsutomu Ohmukai (Ohmukai Design
Office), Marcos Minoru Hōdō Tanaka, Professor Yoshiharu Tomatsu,
Jonathan Watts, and the staff of the Jodo Shu Research Institute in Tokyo,
and Valentina Stewart Watson.

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Published in Commemoration of

THE 800th GRAND MEMORIAL OF OUR FOUNDER

HŌNEN SHŌNIN

2011

Published by

HAWAII COUNCIL OF JODO MISSIONS


1429 Makiki Street
Honolulu, Hawaii 96814

Printed by Nissha Printing Co., Ltd. in Kyoto, Japan

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