Otsutome 2020

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
HŌNEN SHŌNIN

1429 Makiki Street
2 011
Honolulu, Hawaii 96814
TABLE OF CONTENTS
Foreword iv
Our Jōdo Shū vi
Published in Commemoration of Hyōbyaku (Invocation) vii
THE 800th GRAND MEMORIAL OF OUR FOUNDER GENERAL ORDER OF SERVICE

Invocation/Aspriration ––––––––––––––––––––––––––––––––––––––––––––––––––– 3
Reverence to the Three Refuges (Kikyōmon) ––––––––––––––––––––––––––––– 4
Vandana Ti-Sarana ––––––––––––––––––––––––––––––––––––––––––––––––––––––– 5
HŌNEN SHŌNIN Shūka Tsuki-kage (Moonlight) ––––––––––––––––––––––––––––––––––––––––––– 6
The Nembutsu –––––––––––––––––––––––––––––––––––––––––––––––––––––––––––– 7
Golden Chain/Pledge –––––––––––––––––––––––––––––––––––––––––––––––––––– 8
Eight-Fold Path ––––––––––––––––––––––––––––––––––––––––––––––––––––––––––– 9
2011 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
Published by Egan – Merit Transference for the Deceased ––––––––––––––––––––––––––––– 25
Sōekō-ge – Dedication of Merit for All ––––––––––––––––––––––––––––––––––– 26
Jūnen –––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––– 26
1429 Makiki Street Sōgan-ge – Verse of the Universal Vows––––––––––––––––––––––––––––––––––– 27
Printed by Nissha Printing Co., Ltd. in Kyoto, Japan i

Sanshōrai – Offering of Three Prostrations to Amida Buddha––––––––––– 28 18. Softly Blew the Breezes ––––––––––––––––––––––––––––––––––––––––––––– 106
Sōbutsu-ge – Entreating the Buddhas to Return to Their Lands ––––––––– 29 19. We are Truth’s Disciples –––––––––––––––––––––––––––––––––––––––––––– 107
Jūnen –––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––– 29 20. When We See the Golden Sun ––––––––––––––––––––––––––––––––––––– 108
21. Asa no Uta (Morning Song) –––––––––––––––––––––––––––––––––––––––– 109
SELECTED SCRIPTURES 22. Hanamatsu Kodomo no Uta (Buddha Day Children’s Song) ––––––– 110
Shibujō – Verse in Praise of the Buddha [Lokeshvararaja] –––––––––––––––– 31 23. Hanamatsuri Kōshinkyoku (Buddha Day Celebration)––––––––––––– 112
Tanbutsu-ju – Verse in Praise of the Buddha [Lokeshvararaja] ––––––––––– 33 24. Hotoke no Kodomo (Buddha’s Children)–––––––––––––––––––––––––––– 113
Shinjin ganmon – The Visualization of Amida Buddha’s –––––––––––––––––– 42 25. Hotokesama (Lord Buddha) –––––––––––––––––––––––––––––––––––––––– 114
Ichimai Kishōmon – The One-Sheet Testament –––––––––––––––––––––––––– 52 26. Ima sasagu (Now I Offer) ––––––––––––––––––––––––––––––––––––––––––– 115
Isshi Koshōsoku – The One-Page Missive ––––––––––––––––––––––––––––––––– 56 27. Inochi no Riyū (The Reason for Life) ––––––––––––––––––––––––––––––– 116
Betsu Ekō – Dedication of Merit ––––––––––––––––––––––––––––––––––––––––– 62 28. Jōdō’e no uta (Bodhi Day Song) ––––––––––––––––––––––––––––––––––––– 125
Sanzonrai – Homage to the Three Venerable Ones –––––––––––––––––––––– 68 29. Jōdo Shū Hawaii Kaikyō no Goeika ––––––––––––––––––––––––––––––––– 127
Verse for Awakening Aspiration –––––––––––––––––––––––––––––––––––––––––– 75 30. Mihotoke ni Idakarete (Embraced by the Buddha) –––––––––––––––––– 130
Verse on Birth in the Pure Land through Nenbutsu ––––––––––––––––––––– 77 31. Nori no Miyama (The Mountain of the Dharma) –––––––––––––––––– 131
Verse on the Founding of Jōdo Shū––––––––––––––––––––––––––––––––––––––– 79 32. Sayonara (Good-bye) ––––––––––––––––––––––––––––––––––––––––––––––– 132
Hannyashingyō – Heart Sutra –––––––––––––––––––––––––––––––––––––––––––– 80
APPENDIX
GATHAS Selected Passages
1. The Bodhi Day ––––––––––––––––––––––––––––––––––––––––––––––––––––––– 88 Verses from the Dhammapada ––––––––––––––––––––––––––––––––––––––––– 134
2. Buddha’s Law of Love and Light –––––––––––––––––––––––––––––––––––––– 90 The Four Noble Truths –––––––––––––––––––––––––––––––––––––––––––––––– 136
3. Buddha, Lord, in Thine Embrace –––––––––––––––––––––––––––––––––––– 91 The Pledge of the Bodhisattva ––––––––––––––––––––––––––––––––––––––––– 137
4. Eternal Refuge –––––––––––––––––––––––––––––––––––––––––––––––––––––––– 92 Prayer of the Bodhisattva ––––––––––––––––––––––––––––––––––––––––––––––– 137
5. Evening Gatha –––––––––––––––––––––––––––––––––––––––––––––––––––––––– 93 The Five Precepts (Pancha Sila) –––––––––––––––––––––––––––––––––––––––– 137
6. Farewell ––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––– 94
7. Happy Little Children –––––––––––––––––––––––––––––––––––––––––––––––– 95 General Information
8. Holy Day of Wesak ––––––––––––––––––––––––––––––––––––––––––––––––––– 96 Annual Observances ––––––––––––––––––––––––––––––––––––––––––––––––––– 138
9. Homage to the Buddha ––––––––––––––––––––––––––––––––––––––––––––––– 97 O-butsudan (Buddhist Altar)––––––––––––––––––––––––––––––––––––––––––– 142
10. How Glorious is Thy Dharma –––––––––––––––––––––––––––––––––––––––– 98 Grace at Meals ––––––––––––––––––––––––––––––––––––––––––––––––––––––––– 143
11. Life Never Dies ––––––––––––––––––––––––––––––––––––––––––––––––––––––– 99 Glossary –––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––– 144
12. Listen to His Voice –––––––––––––––––––––––––––––––––––––––––––––––––– 100
13. Lord Buddha Speaks to Me –––––––––––––––––––––––––––––––––––––––––– 101 Epilogue –––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––– 146
14. Morning Gatha –––––––––––––––––––––––––––––––––––––––––––––––––––––– 102
15. Namu Amida Butsu ––––––––––––––––––––––––––––––––––––––––––––––––– 103
16. Nirvana’s Bliss ––––––––––––––––––––––––––––––––––––––––––––––––––––––– 104
17. Right Meditation –––––––––––––––––––––––––––––––––––––––––––––––––––– 105
ii iii
FOREWORD In the process of producing this Otsutome book, we
received the advice, suggestions, and cooperation from numerous
The Hawaii Council of Jodo Missions originally published the individuals, who have not all been listed here but whose assistance
Otsutome book in 1978 to commemorate the 800th Anniversary is greatly appreciated. We are also grateful to our members who
of the founding of Jōdo Shū. With English translations of the took part in this revision project and advised us on which songs
sutras by Rev. Dwight Ryōkan Nakamura, the Otsutome book to include. This book also has a new appendix section, which
played a significant role in the services of all the Hawaii Jodo Shu provides further information to deepen your understanding of
temples and was loved by both Japanese- and English-speaking our tradition.
members for thirty-six years. However, since time has changed the Our sincerest appreciation further goes to the staff of the Jōdo
situation and needs of the temples in Hawaii, both members and Shū Research Institute, who kindly offered their expert advice in
ministers felt it was time to update the Otsutome book. the translation of the sutra sections. Our biggest Mahalo goes to
To commemorate the 800th Grand Memorial of our founder, the Association for the Promotion of Jōdo Shū (Jōdo Shū Kaikyō
Hōnen Shōnin, the Hawaii Council of Jodo Missions decided Shinkō Kyōkai) for their generous support and sponsorship in
to publish a revised version of the Otsutome book as one of making the publication of this Otsutome book possible.
its commemorative projects for this observance. The HCJM Needless to say, we owe what we have now to our predecessors.
ministers organized a committee to revise the Otsutome book The upmost joy of presenting this book to you is absolutely
with Rev. Shinri Hara as the editor-in-chief. indebted to them. We shall not forget their efforts and dedication.
Unlike the previous Otsutome book, in which the English It is our hope this revised Otsutome book will encourage and
and Japanese sections were separated, the two languages have inspire you to deepen your faith and understanding of Buddhism
been brought together to make it easier for both those who are and Jōdo Shū teachings for the betterment of your life. May
familiar with Japanese and those who are not to read aloud and you always be embraced by the grace and compassion of Amida
understand the passages of the sutra. The new format for the sutra Buddha.
section consists of Japanese reading, Chinese characters, English
pronunciation, and English translation line by line, in the hopes The Otsutome Editorial Committee
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 v
OUR JŌDO SHŪ Invocation for the 800th Grand Memorial Service
of Our Founder Hōnen Shōnin (Hyōbyaku)
Denomination: Jōdo Shū (The Pure Land Sect)
Founder: Hōnen Shōnin (1133–1212)
Let us reverently reflect upon our founder, the Great Master
Established: 1175 in Japan Enkō Meishō Wajun Hōni Hōnen, who was born on the
Object of seventh day of the fourth month of Chōshō 2 (1133). At age
Reverence: AMIDA, Buddha of Infinite Life and Light fifteen, he went to Mount Hiei [the center of Buddhism at that
Invocation: Nenbutsu, NAMU AMIDA BUTSU time] to take tonsure and begin his training. He studied both
(“I take refuge in Amida Buddha”, the exoteric and esoteric schools of Buddhism and was greatly
“Homage to Amida Buddha”) respected as the foremost in wisdom in the Three Precincts [of
Essential Mount Hiei]. He also gained renown for having widely studied
Teaching: Trust in Amida Buddha to guide us with boundless many teachings. However, he soon discovered that the three
compassion and wisdom; wholeheartedly recite practices of discipline, meditation, and wisdom far exceeded
the Nenbutsu, Namu Amida Butsu, to be born in the capacity of ordinary persons and that the practice and
the Pure Land.
realization of the Sagely Path were impossible.
Daily Practice: Calling Amida Buddha’s Sacred Name for guidance Therefore, Hōnen Shōnin secluded himself in the sutra
and inspiration. Recite the Nenbutsu ten times with repository at Kurodani and, placing great importance on the
deep appreciation when waking up in the morning, enlightenment of all people, searched for resolve. Continuing
any time throughout the day, and before going to his quest, he visited the great scholars of the Buddhist schools in
sleep. Nara but still he found no solace.
Basic Scriptures: The Three Pure Land Sutras and One Shastra He again went to Kurodani to thoroughly read the entire
* Sutra of the Buddha of Immeasurable Life sutra compendium several times over and frequently returned
* Sutra of the Visualization of the Buddha of to the Three Pure Land Sutras. Finally, he understood the
Immeasurable Life profound intention of Shakyamuni Buddha’s teachings through
* Amida Sutra the words of the Chinese Pure Land Master Shantao and
* Commentary on Birth in the Pure Land established the path to birth in the Pure Land through Amida’s
Jōdo Shū Crest Original Vow as the utmost teaching for the age of the Latter
(Shūmon): Tsukikage Gyoyō (Moonlit Apricot Leaves)
vi 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
GENERAL ORDER OF
been enriched with the blessings of the Buddha Dharma.
The voices of the Nenbutsu that praise the Buddha resonate
SERVICE
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
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
Juzu (Rosaries) Amida Buddha, the Awakened One, the Most Honored One,
In Japanese, rosaries are called juzu (formally, o-juzu; counting beads ), or nenju here we are gathered in your presence with deepest reverence and
( , beads for mindful [practice]). The tradition of the Buddhist rosary is said adoration in our hearts.
to have started with Shakyamuni, who instructed, String together 108 seeds
from a linden tree to be reminded of the Buddhist teachings. We place our whole trust in you and in your Teaching, and
The standard rosary in Jōdo Shū is the two-stranded nikka juzu ( , we do earnestly resolve to be good Buddhists and follow the
beads for daily practice), which was designed for counting 60,000 Nenbutsu
Sacred Path you have shown us, so that we may be born in your
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 Pure Land to attain the happiest and the most peaceful realm of
smaller beads. The second strand has a metal ring with two tassels one with Nirvana.
six small beads and ten small flat beads. There are also nikka juzu with 27 beads
Namu Amida Butsu.
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.
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 EIGHT-FOLD PATH
I am a link in Amida Buddha’s golden chain of love that stretches Leader: The Buddha teaches us that we may become pure and holy
around the world. I must keep my link bright and strong. by following the rules He laid down for us. Let us repeat
I will try to be kind and gentle to every living thing and them and also remember at all times what they mean.
protect all who are weaker than myself. First: RIGHT UNDERSTANDING
I will try to think pure and beautiful thoughts, to say pure Everyone: Let us learn and try to understand the Truth.
and beautiful words, and to do pure and beautiful deeds, Leader: Second: RIGHT PURPOSE
knowing that on what I do now depends my happiness or misery. Everyone: Let us try always to do what is right.
May every link in Amida Buddha’s golden chain of love Leader: Third: RIGHT SPEECH
become bright and strong, and may we all attain perfect peace. Everyone: Let us be truthful and kind in all we say.
Namu Amida Butsu. 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.
PLEDGE Leader: Sixth: RIGHT ENDEAVOR
Everyone: Let us constantly try to become better.
Leader: To the Buddha . . . Leader: Seventh: RIGHT THOUGHT
Everyone: Let us cherish our thoughts because our words and our
Everyone: ...Who promised to be present in His Teaching, we actions arise from our thoughts.
pledge our loyalty and devotion. We dedicate our Leader: Eighth: RIGHT MEDITATION
thoughts, words, and deeds to His service and to the Everyone: Let us think often of Amida Buddha and repeat the Sacred
way of life He laid down for us. We resolve to follow Name. Namu Amida Butsu.
His example and to have reverence for our religion, Together: May the sacred presence of Amida who said He would abide
respect for our parents and teachers, and love for all in His Teaching be our guide. May we follow His glorious
forms of life. example and tread with unfaltering steps this Noble Path
until we too shall attain Enlightenment.
Namu Amida Butsu.
8 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 GENERAL ORDER OF
called death. Amida Buddha sends forth oceans of wisdom,
mercy, and love. Namu Amida Butsu. SUTRA CHANTING
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
Purification Verse Veneration of the Three Treasures
香偈三宝礼
KŌGE SANBŌRAI
願我身浄如香炉一心敬礼十方法界常住仏
GAN GA SHIN JŌ NYO KŌ RO I-SSHIN K YŌ R A I JI-PPŌ HŌ K A I JŌ JŪ BU
I aspire for my body to be as pure as an incense I wholeheartedly take refuge in the Buddhas, who eternally dwell in the
burner. lands of the ten directions.
願我心如智慧火一心敬礼十方法界常住法
GAN GA SHIN N YO CHI E K A I-SSHIN K YŌ R A I JI-PPŌ HŌ K A I JŌ JŪ HŌ
I aspire for my mind to be like the light of I wholeheartedly take refuge in the Dharma, the teachings, which
wisdom. eternally exist in the lands of the ten directions.
念々焚焼戒定香一心敬礼十方法界常住僧
NEN NEN BON JŌ K AI JŌ KŌ I-SSHIN K YŌ R A I J I-PPŌ HŌ K A I JŌ JŪ SŌ
With every thought, I burn this incense of I wholeheartedly take refuge in the Sangha, the community, which
discipline and meditation eternally exists in the lands of the ten directions.
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 13
BUJŌ
Welcoming the Buddhas in Three Verses Verse of Repentance
三奉請懴悔偈
SANBUJŌ SANGE-GE
奉請弥陀世尊入道場我昔所造諸悪業
BU JŌ MI DA SE SON N Y Ū DŌ JŌ GA SHAKU SHO ZŌ SHO AKU GŌ
We reverently call upon Amida Buddha, the World Honored The harmful actions I have done in the past are
One, to enter this sacred place.
奉請釈迦如来入道場皆由無始貪瞋痴
BU JŌ SH A K A N YO R A I N Y Ū DŌ JŌ K AI Y U MU SHI TON JIN CHI
We reverently call upon Shakyamuni Tathagata, the All derived from my inherent greed, anger,
Enlightened One, to enter this sacred place. and delusion.
奉請十方如来入道場従身語意之所生
BU JŌ JI-PPŌ N YO R A I N Y Ū DŌ JŌ JŪ SHIN GO I SHI SHO SHŌ
We reverently call upon the Tathagatas (Buddhas) of the ten Born of my conduct, words, and thoughts,
directions to enter this sacred place.
一切我今皆懺悔
BUJŌ refer to the verses to invoke the presence of the buddhas to
receive them from their buddha lands. In some services, Shibujō, I- SSA I G A KON K A I SA N GE
the Welcoming of the Buddhas in Four Verses, may be chanted I now repent them all.
instead of Sanbujō. For Shibujō, see pages 43–44.
14 15
Ten Times Recitation of Nenbutsu Opening Verse for Sutra Chanting
十念開経偈
JŪNEN KAIKYŌ-GE
南無阿弥陀仏南無阿弥陀仏無上甚深微妙法
NA MU A MI DA BU NA MU A MI DA BU MU JŌ JIN JIN MI M YŌ HŌ
The unsurpassed, profound, and wondrous
Dharma (Teachings),
南無阿弥陀仏南無阿弥陀仏
NA MU A MI DA BU NA MU A MI DA BU
百千万劫難遭遇
南無阿弥陀仏南無阿弥陀仏 HYAKU SEN MAN GŌ NAN SŌ GŪ
NA MU A MI DA BU NA MU A MI DA BU Even after a hundred, thousand, million eons, is
difficult to encounter.
南無阿弥陀仏南無阿弥陀仏
NA MU A MI DA BU NA MU A MI DA BU 我今見聞得受持
GA KON KEN MON TOKU JŪ JI
南無阿弥陀仏南無阿弥陀仏 We now hear, receive, and uphold it.
NA MU A MI DA BUTSU NA MU A MI DA BU
O-jūnen, or simply jūnen, literally means “ten recollections” or “ten 願解如来真実義

moments of mindfulness.” In Jōdo Shū, jūnen specifically means “ten
recitations of Amida Buddha’s Name” or Namu Amida Butsu (“Homage GAN GE NYO RAI SHIN JITSU GI
to Amida Buddha” or “I take refuge in Amida Buddha”) ten times. Jūnen is a May we understand the true message of the
standard way of reciting the Nenbutsu in daily practice and in services. Tathagata (Buddha).
16 17
SUTR A I
The Verse of the Four Vows

我於無量劫不為大施主
四誓偈 G A Ō M U RYŌ KŌ F U I DA I SE SHU
SHISEI-GE Should I, for countless eons, not become a great benefactor
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 普済諸貧苦誓不成正覚
Shū. In this section, Amida Buddha, in his previous incarnation as
FU SA I SHO BIN GU SEI FU JŌ SHŌ GA KU
Dharmakara Bodhisattva, vows in front of the Buddha Lokeshvararaja
to reach the ultimate path of enlightenment, to guide all from poverty And relieve all those in poverty and suffering, may I not attain perfect
and suffering, to save all beings everywhere through His Name, and to enlightenment.
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. 我至成佛道名声超十方
Traditionally, the sutra title and verse title are read together— GA SHI JŌ BUTSU DŌ MYŌ SHŌ CHŌ JI-PPŌ
“Bussetsu Muryōjukyō Shiseige” (The Verse of the Four Vows from the
Sutra of the Buddha Immeasurable Life as Expounded the Buddha When I reach the path of the Buddha, my name shall resound beyond
[Shakyamuni]). the ten directions.
我建超世願必至無上道究竟靡所聞誓不成正覚
GA GON CHŌ SE GA N HI-SSHI MU JŌ DŌ KU KYŌ MI SHO MON SEI FU JŌ SHŌ GAKU
I have established the unsurpassed vows and shall, without fail, reach Should there be a place in which it cannot be heard, may I not attain
the ultimate path. perfect enlightenment.
斯願不満足誓不成正覚離欲深正念浄慧修梵行
SHI GAN FU MAN ZOKU SEI FU JŌ SHŌ GAKU RI YOKU JIN SHŌ NEN JŌ E SHU BON GYŌ
If these vows are not fulfilled, may I not attain perfect enlightenment. Abandoning desire, with profound right mindfulness and pure wisdom,
I shall cultivate pure practice.
18 19
志求無上道為諸天人師功祚成満足威曜朗十方
SHI GU MU JŌ DŌ I SHO TEN NIN SHI K U S O JŌ M A N Z OK U I YŌ RŌ J I-PP Ō
I shall intently pursue the ultimate path to become a teacher of Fully endowed with all the virtues, the buddha’s majestic radiance
all celestial and human beings. shall shine brightly in the ten directions,
神力演大光普照無際土日月戢重暉天光隠不現
JIN R IK I EN DA I KŌ FU SHŌ MU SA I DO NICHI GA-SSHŪ JŪ KI TEN KŌ ON PU GEN
[Lokesvararaja, like you, A buddha’s] divine power radiates forth Outshining the sun and moon, and eclipsing the brilliance of the
a great light that completely illuminates limitless lands, heavens.
消除三垢冥広済衆厄難為衆開法蔵広施功徳宝
SHŌ JO SAN KU MYŌ KŌ SAI SHU YAKU NAN I SH Ū K A I HŌ Z Ō KŌ SE K Ū DOK U HŌ
Eliminating the darkness of the three defilements (greed, anger, For the sake of all beings, a buddha opens the Dharma storehouse
and delusion) to lead all beings out of suffering; and widely shares its treasures of virtue.
開彼智慧眼滅此昏盲闇常於大衆中説法獅子吼
K A I HI CHI E GEN ME-SSHI KON MŌ A N JŌ O DA I SH Ū J Ū SE -PP Ō SH I SH I K U
Opening their eyes of wisdom to extinguish the darkness of Among all who have gathered, a buddha always expounds the Dharma
ignorance; and like a lion’s roar.*
閉塞諸悪道通達善趣門供養一切佛具足衆徳本
HEI SOKU SHO AKU DŌ TSŪ DATSU ZEN JU MON KU YŌ I-SSAI BUTSU GU SOKU SHU TOKU HON
Obstructing the harmful paths to provide passage to the gate of Making offerings to all the buddhas and becoming endowed with all
fortunate destiny. roots of virtue.
* The lion’s roar refers to the powerful preaching of the Buddha.
20 21
Verse of Amida Buddha’s Original Vows
願慧悉成満得為三界雄
GAN NE SHITSU JŌ MAN TOKU I SAN GAI Ō 本誓偈
With the vows and wisdom perfected, a buddha becomes the hero of the HONZEI-GE
Three Realms (sensuous desire, form, and formless realm of pure spirit).
如佛無礙智通達靡不照弥陀本誓願極楽之要門
NYO BUTSU MU GE CHI TSŪ DATSU MI FU SHŌ MI DA HON ZEI GAN GOKU RAKU SHI YŌ MON
Like the unimpeded wisdom of a buddha that reaches and shines upon Amida Buddha’s Original Vows are the essential gate to the [Pure
all, Land of] Ultimate Bliss.
願我功慧力等此最勝尊定散等回向速証無生身
GA N GA KU E R IK I TŌ SHI SA I SHŌ SON JŌ SAN TŌ E KŌ SOKU SHŌ MU SHŌ SHIN
I vow that the power of my virtue and wisdom will be equal to yours, May this merit be transferred equally to enable us to immediately
Most Venerable One. attain birth in the Pure Land.
斯願若尅果大千応感動 Ten Times Recitation of Nenbutsu

SHI GAN NYA-KKO-K A DAI SEN Ō K AN DŌ JŪNEN
If these vows are realized, may the whole universe tremble with joy,
GO-HŌGO
虚空諸天人当雨珍妙華 Selected Writings and Sayings by Hōnen Shōnin
KO KŪ SHO TEN NIN TŌ U CHIN MYŌ KE that may be read in some services. See pages 64–73.
And from the sky, all the celestial beings will rain down rare and
wondrous flowers!
22 23
In Praise of Amida Buddha’s Light Merit-Transference for the Deceased
摂益文回願
SHŌYAKU-MON EGAN
Dedicating merit through the chanting of sutra passages and

光明徧照十方世界 the calling of Amida Buddha’s Name is an important practice
KŌ M YŌ HEN JŌ JI-PPŌ SE K A I in Jōdo Shū. This is a time to offer our prayers to our ancestors
The infinite light of Amida Buddha illuminates the ten and beloved ones as well as to remember them with gratitude
directions of the world, 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.
念仏衆生摂取不捨 Let us now offer our prayers so that [posthumous name,
kaimyō] be released from suffering and be born into Amida
NEN BU-SSHU JŌ SE-SSHU FU SHA
Buddha’s Pure Land of Ultimate Bliss. See also Betsu ekō
And all who call upon His Name shall be received and (Dedication of Merit), pages 74–79.
never abandoned.
Devoted Calls of Amida Buddha’s Name
念仏一会
NENBUTSU ICHIE
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 25
Dedication of Merit for All Verse of the Universal Vows
総回向偈総願偈
SŌEKŌ-GE SŌGAN-GE
願以此功徳平等施一切衆生無辺誓願度
GA N NI SHI KU DOKU BYŌ DŌ SE I-SSA I SHU JŌ MU HEN SEI GAN DO
We aspire for these merits and virtues to be equally bestowed upon all. However innumerable sentient beings are,
I earnestly vow to enlighten them all.
同発菩提心往生安楽国煩悩無辺誓願断
DŌ HOTSU BO DAI SHIN Ō JŌ AN RA-KKOKU BON NŌ MU HEN SEI GAN DAN
And may we together develop the aspiration for enlightenment to However inexhaustible delusions are, I earnestly
achieve birth in the Pure Land of Peace and Bliss. vow to extinguish them all.
法門無尽誓願知
Ten Times Recitation of Nenbutsu HŌ MON MU JIN SEI GAN CHI
JŪNEN However immeasurable the Buddha’s Teachings
are, I earnestly vow to comprehend them all.
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.
26 27
Entreating the Buddhas to Return to Their Lands
自他法界同利益
J I TA HŌ K A I D Ō R I YA K U 送仏偈
I sincerely wish to share the blessing with all beings, SŌBUTSU-GE
共生極楽成仏道請仏随縁還本国
GU SHŌ GOKU RAKU JŌ BUTSU DŌ SHŌ BUTSU ZUI EN GEN PON GOKU
Together we are born into the Pure Land of Ultimate May we now call upon all the buddhas to return to
Bliss to achieve the way of the Buddha. their lands.
Offering of Three Prostrations to Amida Buddha 普散香華心送仏

FU SAN KŌ KE SHIN SŌ BUTSU
三唱礼 We offer incense and flowers in appreciation to
send them off.
SANSHŌRAI
願仏慈心遙護念
南無阿弥陀仏 GAN BUTSU JI SHIN YŌ GO NEN
We ask for your compassionate guidance and
N A M U A M I DA BU protection.
南無阿弥陀仏同生相勧尽須来
DŌ SHŌ SŌ K AN JIN SHU R AI
N A M U A M I DA BU
May those who have gone before us to encourage
us to attain Birth in the Pure Land.
南無阿弥陀仏
Ten Times Recitation of Nenbutsu
N A M U A M I DA BU
JŪNEN
*Chanted three times with an offering of a prostration after each set.
28 29
BUJŌ
Welcoming the Buddhas from Their Lands in Four Verses
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
SELECTED SCRIPTURES practice. Shibujō is often chanted in the place of Sanbujō. In special
services, the priests may chant Shibujō in the liturgical shōmyō style.
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
入道場散華楽
JI TŌ CHŌ SAN K A R AKU
To enter this place of practice by scattering
flowers joyously.
奉請釈迦如来
HŌ ZEI SE K YA JO R A I
We reverently call upon Shakyamuni Buddha
31
SUTR A II
Verse in Praise of the Buddha [Lokeshvararaja]

入道場散華楽
JI TŌ CHŌ SAN K A R AKU 歎仏頌
To enter this place of practice by scattering TANBUTSU-JU
flowers joyously.
Tanbutsu-ju is another well-known section from the Sutra of the
Buddha of Immeasurable Life. In this verse, Amida Buddha in his
奉請弥陀如来 previous incarnation as Dharmakara Bodhisattva (J. Hōzō Bosatsu)
HŌ Z E I BI TA JO R A I pays homage to his teacher, the Buddha Lokeshvararaja (Sejizaiō),
and vows to become a buddha who leads all beings to true happiness
We reverently call upon Amida Buddha
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
入道場散華楽 Pure Land devotee. His aspirations for buddhahood and endeavor
JI TŌ CHŌ SAN K A R AKU for the enlightenment of all living beings are also our aspirations
To enter this sacred place by scattering and endeavors. Let us chant the Nenbutsu with the same resolve of
flowers joyously. Dharmakara’s affirmation in making his vows.
奉請観音勢至諸大菩薩光顔巍巍威神無極
HŌ ZEI K A N NIN SEI SHI SHO TA I HO SA KŌ GEN GI GI I JIN MU GOK U
We reverently call upon Kannon, Seishi, and all the great bodhisattvas The [Buddha’s] luminous face is majestic, and his
sublime powers, unsurpassed.
入道場散華楽如是燄明無与等者
JI TŌ CHŌ SAN K A R AKU NYO ZE EN MYŌ MU YO TŌ SHA
To enter this sacred place by scattering To such radiant splendor, nothing compares.
flowers joyously.
32 33
日月摩尼珠光燄耀威徳無侶殊勝希有
NICHI GATSU MA NI SHU KŌ EN NYŌ I TOK U MU RO SHU SHŌ K E U
The sun, moon, and precious jewels that shine so And majestic virtues are unparalleled. They are extra-
luminously, ordinary and wondrous.
皆悉隠蔽猶若聚墨深諦善念諸仏法海
KAI SHITSU ON PEI YU NYAKU JU MOKU JIN TAI ZEN NEN SHO BUTSU HO-KKAI
All become obscure and dark like black ink. In profound clarity and virtuous mindfulness on the
oceans of teachings of all the buddhas,
如来容顔超世無倫窮深尽奥究其涯底
NYO R AI YŌ GEN CHŌ SE MU RIN GU JIN JIN NŌ KU GO GA I TEI
The Tathagata’s appearance transcends this world and You have mastered their depths and exhausted their
is beyond compare. secrets to the end.
正覚大音響流十方無明欲怒世尊永無
SHŌ GAKU DAI ON KO RU JI-PPŌ MU MYŌ YOKU NU SE SON YŌ MU
Your great voice of perfect enlightenment resounds in Ignorance, greed, and anger, the World Honored One
the ten directions. is forever without.
戒聞精進三昧智慧人雄獅子神徳無量
KAI MON SHŌ JIN SAN MAI CHI E NIN NŌ SHI SHI JIN TOKU MU RYŌ
Your conduct, learning, diligence, concentration, wisdom, Among humans, you have the valor of a lion. Your
sublime virtues are infinite.
34 35
功勲広大智慧深妙如是三昧智慧為上
KU KUN KŌ DAI CHI E JIN M YŌ N YO Z E S A N M A I C H I E I JŌ
Your accomplishments are vast, and your wisdom, As well as in meditation and wisdom, I shall be supreme.
profound and wondrous.
光明威相震動大千吾誓得仏普行此願
KŌ M YŌ I SŌ SHIN DŌ DA I SEN GO SEI TOKU BUTSU FU GYŌ SHI GAN
Your radiant light with its majestic quality shakes the I resolve to become a buddha to carry out this vow.
great thousandfold world.
願我作仏斉聖法王一切恐懼為作大安
GAN GA SA BUTSU ZAI SHŌ HŌ Ō I-SSA I K U K U I SA DA I A N
I vow to become a buddha equal to you, Sacred Dharma To all who are afraid and in fear, I will bring them
King! great peace.
過度生死靡不解脱仮使有仏百千億万
K A DO SHŌ JI MI FU GE DATSU KE SHI U BUTSU HYAKU SEN NOKU MAN
Transcending birth and death, I will lead all to Even if there are buddhas—hundreds, thousands, millions,
emancipation.
布施調意戒忍精進無量大聖数如恒沙
FU SE JŌ I K A I N I N SHŌ JI N MU RYŌ DAI SHŌ SHU NYO GŌ JA
In generosity, resolve, adherence to precepts, and diligence, Innumerable great sages—as many as the sands of the
Ganges,
36 37
供養一切斯等諸仏如是精進威神難量
KU YŌ I-SSAI SHI TŌ SHO BUTSU N YO ZE SHŌ JIN I JIN NAN RYŌ
I shall make offerings to them all, to every one of these Thus, my devotional practices and sublime powers will
buddhas. be impossible to measure.
不如求道堅正不卻令我作仏国土第一
FU NYO GU DŌ KEN SHŌ FU KYAKU RYŌ GA SA BUTSU KOKU DO DAI ICHI
Nothing will be like my seeking the Way; resolute, May I become a buddha whose land is most sublime.
unfailing.
譬如恒沙諸仏世界其衆奇妙道場超絶
HI NYO GŌ JA SHO BU-SSE K AI GO SHU KI MYŌ DŌ JŌ CHŌ ZETSU
So even if, like the sands of the Ganges, all the buddha May all who are there be wondrous and unique. And
worlds may this place of practice be supreme.
復不可計無数刹土国如泥洹而無等双
BU FU KA GE MU SHU SETSU DO KOKU NYO NAI ON NI MU TŌ SŌ
Again consist of uncountable, infinite lands, This land will be like ultimate enlightenment and
beyond compare.
光明悉照徧此諸国我当哀愍度脱一切
KŌ MYŌ SHI-SSHŌ HEN SHI SHO KOKU GA TŌ AI MIN DO DATSU I-SSAI
My radiant light shall completely illuminate and I will have compassion for all beings and emancipate
pervade through all these realms. them all.
38 39
十方来生心悦清浄常令此尊知我心行
JI-PPŌ R AI SHŌ SHIN NE-SSHŌ JŌ JŌ RYŌ SHI SON CHI GA SHIN GYŌ
Those from the ten directions who come to be born in May they forever bestow this honor and know my will
my land, their minds will be joyful and pure. to practice.
已到我国快楽安穏仮令身止諸苦毒中
I TŌ GA KOKU KE R AKU AN NON KE RYŌ SHIN SHI SHO KU DOKU CHŪ
Having reached my land, they will immediately Even if my body must undergo all suffering and pain,
experience happiness and serenity.
幸仏信明是我真証我行精進忍終不悔
KŌ BU-SSHIN MYŌ ZE GA SHIN JŌ GA GYŌ SHŌ JIN NIN JŪ FU KE
May the Buddha believe in me and be my true witness. I will carry out my practice with diligence and endurance
to the end, without regret.
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.
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 41
SUTR A III
The Visualization of Amida Buddha

此想成已次当更観
真身観文 SHI SŌ JŌ I SHI TŌ K YŌ K A N
SHINJIN GANMON “When these perceptions are achieved, you should
next visualize
Shinjin Ganmon (literally, the verse on the visualization of the

true body)—also known as Busshin Kanmon (or simply
Busshin-kan; verse on the visualization of Amida Buddha’s physical
無量寿仏身相光明
attributes—comes from the Sutra of Visualization on the Buddha of MU RYŌ JU BU-SSHIN SŌ KŌ MYŌ
Immeasurable Life, in which Shakyamuni Buddha shows all the pure, the physical attributes and radiant light of the Buddha
resplendent buddha lands in the ten directions to Queen Vaidehi, who of Immeasurable Life, Amitayus.
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).
阿難当知無量寿仏身
According to Pure Land tradition, it is in this sutra that Shakyamuni A NAN TŌ CHI MU RYŌ JU BU-SSHIN
teaches Ananda and Queen Vaidehi that calling Amida’s Name brings Ananda, you should know that the body of Amitayus Buddha
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
如百千萬億夜摩天
Nenbutsu)—inspired Hōnen Shōnin to compose the words for the
poem, which was made into the Jōdo Shū song (shūka), Tsukikage NYO HYAKU SEN MAN NOKU YA MA TEN
(Moonlight). is as glorious as a hundred thousand million pieces of
仏告阿難及韋提希閻浮檀金色仏身高
BUTSU GŌ A NA N GY Ū I DA I K E EN BU DAN GON JIKI BU-SSHIN KŌ
The Buddha [Shakyamuni] said to Ananda and Vaidehi: gold in the Jambu River of Yama heaven. His height,
42 43
六十萬億那由他演出光明如須弥山
ROKU JŪ MAN NOKU NA YU TA EN JUTSU KŌ MYŌ NYO SHU MI SEN
sixty-trillion miles, is as countless as the radiates bright light like Mount Sumeru.
恒河沙由旬眉間白毫彼仏円光如百億三千
GŌ GA SHA YU JUN MI KEN BYAKU GŌ HI BUTSU EN KŌ NYO HYAKU OKU SAN ZEN
sands of the Ganges. The white tuft of hair between his eyebrows, The Buddha’s aureole is as expansive as ten billion of the three
thousand
右旋婉転如五須弥山大千世界於円光中
U SEN ON DEN N YO GO SHU MI SEN DA I SE N SE K A I O E N KŌ J Ū
curling to the right, is like five Mount Sumerus. great thousand worlds, and within this round aura
仏眼如四大海水有百萬億那由他
BUTSU GEN NYO SHI DAI KAI SUI U HYAKU MAN NOKU NA YU TA
The Buddha’s eyes, like the waters of the four are hundreds of thousands of millions—as countless
great oceans,
青白分明身諸毛孔恒河沙化仏一一化仏
SHŌ BYAKU FUN MYŌ SHIN SHO MŌ KU GŌ GA SHA KE BUTSU ICHI ICHI KE BUTSU
Their blue and white are distinct. Every pore of his body as the sands of the Ganges—of transformation buddhas. Each
of these buddha-manifestations
44 45
亦有衆多無数化菩薩一一光明徧照十方世界
YAKU U SHU TA MU SHU KE BO SATSU ICHI ICHI KŌ MYŌ HEN JŌ JI-PPŌ SE K AI
also has an assembly of countless manifestations of bodhisattvas Each ray universally shines upon the realms in the ten directions,
以為侍者無量寿仏念仏衆生摂取不捨
I I JI SH A MU RYŌ JU BU TSU NEN BU-SSHU JŌ SE-SSHU FU SHA
as attendants. The Buddha of Infinite Life, Amitayus, Embracing and never forsaking all living beings calling
Amida Buddha’s Name.
有八萬四千相一一相其光明相好及與化仏
U HACHI MAN SHI SEN SŌ ICHI ICHI SŌ GO KŌ MYŌ SŌ GŌ GYŪ YO KE BUTSU
has eighty-four thousand major marks. Each of these His light, physical attributes, marks, and transformation buddhas
attributes
各有八萬四千随形好不可具説但当憶想
KAKU U HACHI MAN SHI SEN ZUI GYŌ KŌ FU K A GU SETSU TAN TŌ OKU SŌ
also has eighty-four thousand minor marks of excellence, cannot be fully explained. Only through deep
contemplation can
一一好復有八萬四千光明令心眼見見此事者
ICHI ICHI KŌ BU U HACHI MAN SHI SEN KŌ MYŌ RYŌ SHIN GEN KEN KEN SHI JI SHA
and each of these also has eighty-four thousand rays of light. you see them in the mind’s eye. If you experience this,
46 47
即見十方一切諸仏以無縁慈摂諸衆生
SO-KKEN JI-PPŌ I-SSAI SHO BUTSU I M U E N J I SE - S SHO SH U JŌ
you will see all the buddhas of the ten directions. Embracing all beings with unconditional compassion.
以見諸仏故名念仏三昧作此観者捨身他世
I KEN SHO BU-KKO MYŌ NEN BU-SSAN MAI SA SHI K A N SHA SHA SHIN TA SE
This ability to see all the buddhas is called Nenbutsu Samadhi.* Those who practice this visualization discard their
bodies for the other world,
作是観者名観一切仏身生諸仏前得無生忍
SA ZE K AN SHA MYŌ K AN I-SSAI BU-SSHIN SHŌ SHO BUTSU ZEN TOKU MU SHŌ NIN
Forming this visualization is called the visualization of the bodies of Shall be born before all the buddhas and realize the
all the buddhas. insight of non-arising.
以観仏身故亦見仏心是故智者応当繫心
I KAN BU-SSHIN KO YA-KKEN BU-SSHIN Z E KO CHI SH A Ō TŌ K E SHIN
By envisioning the Buddha’s body, you also see the Buddha’s For this reason, the wise ones direct their thoughts to
mind.
仏心者大慈悲是諦観無量寿仏
BU-SSHIN JA DA I JI HI Z E TAI KAN MU RYŌ JU BUTSU
The Buddha mind is great compassion itself, clearly envision Amitayus, the Buddha of
* Nenbutsu zanmai, literally, deep meditation or concentration on Amida Buddha.
Immeasurable Life.
In Jōdo Shū, Nenbutsu samādhi means the concentrated practice of calling Amida’s Name.
48 49
観無量寿仏者従一相無量諸仏得見無量諸仏故
K A N MU RYŌ JU BU-SSH A JŪ ICHI SŌ MU RYŌ SHO BUTSU TO-KKEN MU RYŌ SHO BU-KKO
To visualize the Buddha of Immeasurable Life, begin with one the innumerable buddhas of the ten directions. Having gained the vision
attribute and mark. of the innumerable buddhas,
好入・但観眉間白毫諸仏現前授記是為徧観
GŌ NYŪ TAN KAN MI KEN BYAKU GŌ SHO BUTSU GEN ZEN JU KI ZE I HEN K AN
First, simply visualize the white tuft of hair between his With all the buddhas before you, you will receive the prediction of
eyebrows your future enlightment. This complete visualization of
極令明了見眉間白毫者一切色身想名第九観
GOKU RYŌ MYŌ RYŌ KEN MI KEN BYAKU GŌ SHA I-SSAI SHIKI SHIN SŌ MYŌ DAI KU KAN
until it appears perfectly clear. When you see the white tuft of hair All the physical features of the Buddha’s body called the
between his eyebrows, Ninth Visualization.
八萬四千相好自然当現作此観者名為正観
HACHI MAN SHI SEN SŌ GŌ JI NEN TŌ GEN SA SHI K AN SHA MYŌ I SHŌ GAN
the eighty-four thousand attributes and marks will naturally appear. To practice in this way is called Right Visualization.
見無量寿仏者即見十方若他観者名為邪観
KEN MU RYŌ JU BU-SSHA SO-KKEN JI-PPŌ NYAKU TA KAN SHA MYŌ I JA KAN
As you see the Buddha of Immeasurable Life, you will also see Any other practice is called unorthodox visualization.
50 51
GO-HŌGO
Our Founding Master Hōnen’s Parting Message I hereby seal this document with the imprint of both my
THE ONE-SHEET TESTAMENT hands. The peaceful mind and practice of Jōdo Shū are fully
(Ichimai Kishōmon) 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.
Hōnen Shōnin wrote Ichimai kishōmon at age eighty, two days before Transcribed on the twenty-third day of the first month of
his death, at the request of his close disciple Seikan-bō Genchi. This final Kenryaku 2 (1212).
message records the essence of Hōnen Shōnin’s teaching, reminding us of our
fundamental ignorance and to wholeheartedly recite the Nenbutsu. Ichimai
* Three minds (sanjin ):
kishōmon falls into the category of Go-hōgo (Writing and Sayings by Hōnen - True mind (shijōshin ) – genuine and sincere mind
Shōnin) and is often read in daily services in Japan. - Profound mind ( jinshin ) – unwavering mind of deep faith
- Mind which dedicates one’s merit towards birth in the Pure Land
Many Buddhist masters and scholars in China and Japan have and resolves to be born there (ekōhotsugan shin )
understood Nenbutsu as the contemplation of Amida Buddha ** Four modes of practice (shishu ):
and the Pure Land. However, I understand it differently. The - To hold sincerest adoration in Amida Buddha.
recitation of the Nenbutsu does not come from studying and - To recite Nenbutsu wholeheartedly.
- To recite Nenbutsu continuously.
understanding its meaning. To be born in Amida Buddha’s - To recite Nenbutsu everlastingly through one’s life.
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 53
GO-HŌGO GO-HŌGO
Shūso Daishi Hōnen Shōnin Goyuikun

ICHIMAI KISHŌMON
(Japanese Reading) 一枚起請文
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 55
GO-HŌGO
Hōnen Shōnin’s Letter to Kuroda Shōnin

THE ONE-PAGE MISSIVE transgressions* and the five grievous crimes** can be born there.
(Isshi Kōshosoku) Of all the buddhas, the reason we take refuge in Amida Buddha
is that he will personally welcome us [to the Pure Land] with
Isshi koshōsoku (literally, “a short letter in one page”) is a personal missive even three or five Nenbutsu recitations. Of all the practices, the
written to a disciple known only as Kuroda Shōnin (Priest Kuroda) and falls reason we recite the Nenbutsu is that [Amida directed us to
under the category of Go-hōgo (Writings and Sayings by Hōnen Shōnin). pursue this practice in] the Original Vow (hongan).
Like Ichimai kishōmon (The One-Sheet Testament), Isshi koshōsoku is read in If we now aspire to be born in A mida’s Pure Land
daily services in Japan. Here, Hōnen Shōnin offers an emotional perspective
through the Original Vow, then we should not doubt its
of his own experiences on the efficacy of Nenbutsu practice.
accomplishment. To be embraced by the Original Vow depends
on our entrusting mind (shinjin), we have received this human
When considering the capacity of living beings in the Latter form, which is difficult to receive, we have encountered the
Age of the Dharma (mappō), we should not doubt the Original Vows, which are difficult to encounter, we have
attainment of Birth in Amida Buddha’s Pure Land of Ultimate awakened to the cultivated mind, which is difficult to awaken.
Bliss, even though we may hardly practice. One recitation or We have separated ourselves from the cycle of birth and
ten recitations suffices. Even those who are in an unfortunate death, which is difficult to part from, to be born in the Pure
state due to their past should have no doubts for [Shakyamuni Land, which is difficult to be born into, is the happiness of
Buddha] proclaimed that [Amida] would never abandon us no happinesses!
matter how deep the roots of all our transgressions. Though As for the wrongdoings, even those who have committed
much time has passed [since the time of Shakyamuni], we the ten transgressions and five grievous crimes, have faith
should still have no doubts that living beings can be born into that they will be born in the Pure Land, then think how
the Pure Land even after the extinction of the Dharma. So why much more so for those who have not committed even the
not now in this time? We should not doubt even if we ourselves smallest transgression. If such transgressors can gain birth
are spiritually disadvantaged for [Master Shantao] said, “I in the Pure Land, how much more so can a good person? If
myself am an ordinary person (bonbu) full of defilements.” we believe that one or ten recitations of Nenbutsu are not in
Though there are many pure lands in the ten directions, vain, then we should practice ceaselessly. If we can be born in
the reason we aspire to be born in the Western [Pure Land the Pure Land through one recitation, how much more so for
of Amida] is that even those who have committed the ten many recitations?
56 57
GO-HŌGO
Since Amida Buddha fulfilled his words that he would not Shūso Hōnen Shōnin Gohōgo
attain enlightenment [until all beings who aspire to be born in ISSHI KOSHŌSOKU
his land are born there] and is indeed now in the Pure Land, (Japanese Reading)
therefore, Amida will surely come to receive us at the determined
time of our death. Matsudai no shujō o, ōjō gokuraku no ki ni atete miru ni, gyō
Shakyamuni Buddha declared, “Excellent! Abide by my sukunashi totemo utagō bekarazu, ichinen jūnen ni tarinu
teaching and leave the cycle of birth and death behind.” All beshi. Zainin nari totemo utagō bekarazu zaikon fukaki
the buddhas in the six directions proclaimed, “This is joyous! o mo kirawaji to notamaeri. Toki kudareri totemo utagau
Trust that we have witnessed this and be truly happy that you bekarazu, hōmetsu igo no shujō, nao mote ōjō subeshi iwan ya
will be born in the non-retrogressive Pure Land.” kinrai o ya.
Revere the heavens, bow to the earth, and rejoice in having Wagami waroshi totemo utagō bekarazu, jishin wa kore
encountered the Original Vow of Amida Buddha. You shall bonnō gusoku seru bonbu nari to notamaeri.
be rewarded by the grace of Amida Buddha for practicing
Nenbutsu whether you are walking, standing, sitting, or Jippō ni jōdo ookeredo saihō o negau wa jūaku gogyaku no
lying down. We rely with utmost sincerity on this because shujō no umaruru yue nari. Shobutsu no naka ni Mida ni
Amida said that all who recite Nenbutsu even ten times shall kishi tatematsuru wa, sannen gonen ni itaru made, mizukara
be welcomed. We trust this with utmost sincerity because raikō shi tamau yue nari.
[Shantao taught in his Hymns in Praise of Pure Land Birth
(J. Ōjō raisan; Ch. Wangsheng lizan) that all who practice Shogyō no naka ni nenbutsu o mochiuru wa, ka no hotoke
Nenbutsu] will surely be born in the Pure Land. 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.
* The ten transgressions ( jū-aku, ) consist of killing, stealing,
debauchery, deception, f lattery/indiscriminate speech, insult,
slander, coveting, anger, and false views. Ukegataki ninjin o ukete, aigataki hongan ni aite, okoshi
gataki dōshin o okoshite hanaregataki rinne no sato o
** The five grievous crimes (go-gyaku, ) include killing one’s
father, killing one’s mother, killing a saint, wounding the body of hanarete, umare gataki jōdo ni ōjō sen koto, yorokobi no
a buddha, and destroying the harmony of the Sangha. 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.
58 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.
一紙小消息
60 61
EGAN
Dedication of Merit
観音勢至諸大菩薩
別回向 KAN NON SEI SHI SHO DAI BO SATSU
Kannon, Seishi, all the great bodhisattvas,
BETSU EKŌ
Betsu ekō refers to a special dedication of the merit we receive from 極楽界会清浄大海衆等

chanting the Nenbutsu, which is then dedicated to the buddhas, the GOKU RA-KKAI E SHŌ JŌ DAI KAI SHU TŌ
masters, and ancestral spirits. Betsu ekō is recited by the officiant during The world assemblies of Ultimate Bliss, the beings of the
memorials or special services. If the officiant reads “Mata negawaku wa” pure and great oceans,
(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 一切三宝広大慈恩
wa”, then everyone recites o-jūnen at the end of the recitation of most, if I- S S A I S A N BŌ KŌ DA I J I ON
not all, of the verses are read. The asterisks ( * ) in this section signify “Mata And the Three Treasures and the Great Compassion
negawaku wa.” [of Amida Buddha].
奉酬大悲願王阿弥陀佛天下和順日月清明
BU SHŪ DA I HI GA N NŌ A MI DA BUTSU * TEN GE WA JUN NICHI GATSU SHŌ MYŌ
I revere the King of the Great Compassionate Vows, Amida May there be harmony below the heavens with the
Buddha, sun and moon shining brightly.
撥遣教主釈迦牟尼佛風雨以時災励不起
HA-KKEN KYŌ SHU SHA KA MU NI BUTSU FŪ U I JI SAI R EI FU KI
The Dispatcher and Founder of the Teachings, Shakyamuni May the wind and rain be timely and disasters
Buddha, and calamities not arise.
六方恒沙證誠諸佛国豊民安兵才無用
RO- PPŌ GŌ JA SHŌ JŌ SHO BUTSU KOKU BU MIN NAN HYŌ GA MU YŪ
All the Buddhas as many as the sands of the May nations be bountiful, people safe, and
Ganges in the six directions, armies and weapons not be used.
62 63
崇徳興仁務修礼譲三国伝来浄土伝灯
SHŪ TOKU KŌ NIN MU SHU RAI JŌ SAN GOKU DEN RAI JŌ DO DEN TŌ
Let us revere virtue and humanity and cultivate The Light of Transmitting the Pure Land
respect and humility. [teachings] of the Three Countries;
高祖光明善導大師諸大祖師等上酬慈恩
* KŌ SO KŌ MYŌ ZEN DŌ DAI SHI SHO DA I SO SHI TŌ JŌ SHŪ JI ON
Our high patriarch Kōmyō (“Bright Light”), And all the Great Patriarchs, by realizing the
the Great Master Shantao; compassionate blessings [of Amida Buddha].
宗祖円光東漸慧成弘覚慈教
当寺開山 ○ ○ 上人
SHŪ SO EN KŌ TŌ ZEN E JŌ KŌ K AKU JI K YŌ
* TŌ JI K AI SAN ○ ○ SHŌ NIN
Our founder, the Great Master Enkō (“Perfect Light”) Tōzen
The founding master of our temple,
(“Disseminator of the East”) Ejō (“Wisdom Complete”) Kōkaku
(“Vastly Enlightened”) Jikyō (“Compassionate Teacher”)
中興 ○ ○ 上人歴代諸上人等
明照和順法爾大師法然上人 CHŪ KŌ ○ ○ SHŌ NIN, REKI DAI SHO SHŌ NIN TŌ
MEI SHŌ WA JUN HŌ NI DAI SHI HŌNEN SHŌNIN The restorer, and all the priests who served this temple,
Meishō (“Bright Illuminator”) Wajun (“Peaceful One”) Hōni
Daishi (“True Nature”) Hōnen Shōnin;
普賢行願究竟円満
二祖大紹正宗国師聖光上人 FU GEN GYŌ GAN KU KYŌ EN MAN
NI SO DAI SHŌ SHŌ JŪ KOKU SHI SHŌ KŌ SHŌ NIN With the Fugen practice, will achieve perfect enlightenment
[to return to this world from the Pure Land to guide us again].
The second patriarch National Teacher Daishō Shōjū (Great
Transmitter of the True Teaching) Shōkō Shōnin;
師僧父母一切檀越結縁衆生
三祖記主禅師良忠上人 * SHI SŌ BU MO, I-SSAI DAN NOTSU, KECHI EN SHU JŌ
SAN SO KI SHU ZEN JI RYŌ CHŪ SHŌ NIN [We again offer] my prayers to my teachers and ministers, to my father
The third patriarch [Nen’na], the Recording and Meditation and mother, to all the temple members, donors, and all living beings
Master Kishu Ryōchū Shōnin; with whom I have karmic connections.
64 65
存者得楽福寿無量新亡中陰諸精霊等
SON JA TOKU RAKU FUKU JU MU RYŌ SHIN MŌ CHŪ IN SHO SHŌ REI TŌ
May all those who are living experience joy, prosperity, the recently deceased, those in the intermediate
and longevity without limit. stage of existence, and to all spirits.
亡者離苦超生浄土追善増上菩提
MŌ JA RI KU CHŌ SHŌ JŌ DO TSUI ZEN ZŌ JŌ BO DAI
May those who have died escape from suffering May we cultivate virtuous [merit]
and transcend to be born into the Pure Land. so that they may be enlightened.
寺門清寧道縁具足願以上来所修功徳
* JI MON SEI NEI DŌ EN GU SOKU GAN NI JŌ RAI SHO SHU KU DOKU
We pray for the peace and stability of our temple We vow, hereon, with the virtues accumulated
and for complete affinity with the Path. from this place of practice,
無諸障礙道業増上皆悉回向（何々信士、信女祥月命日 )
MU SHO SHŌ GE DŌ GŌ ZŌ JŌ KAI SHITSU E KŌ (posthumous name of beloved one)
May we be completely free of hindrances and to transfer our merit to (name/posthumous name of
cultivate our practice of the Buddhist path our beloved one),
当寺開基以来追福増進菩提
* TŌ JI K AI KI I R AI TSUI FUKU ZŌ SHIN BO DAI
Since the founding of this temple, for their happiness and achievement
of enlightenment.
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 67
Homage to the Three Venerable Ones
相好光明照十方
三尊礼 SŌ GŌ KŌ MYŌ SHŌ JI-PPŌ
SANZONRAI Emanating light throughout the ten directions.
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 唯有念仏蒙光摂
Times a Day), which is based on the Chinese master Shantao’s (J. Zendō YUI U NEN BUTSU MU KŌ SHŌ
Daishi) Ōjō raisan-ge (Verse in Homage of Pure Land Birth). Sanzonrai
is a midday practice that is chanted in the liturgical shōmyō style. Only those who recite the Nenbutsu receive this
light.
南無至心帰命礼当知本願最為強
NA MU SHI SHIN KI MYŌ R AI TŌ CHI HON GAN SAI I GŌ
We wholeheartedly take refuge in Know that the Original Vows are the most
beneficial.
西方阿弥陀仏六方如来舒舌証
S A I H Ō A M I DA B U RO-PPŌ NYO R AI JO ZE-SSHŌ
Amida Buddha in the Western Pure Land. The buddhas in the six directions have all extended
their tongues to verify that
弥陀身色如金山専称名号至西方
MI DA SHIN JIKI NYO KON SEN SEN SHŌ MYŌ GŌ SHI SAI HŌ
The color of Amida’s body appears like a golden We need only to call His Name to reach the Pure
mountain, Land in the West.
68 69
到彼華開聞妙法観音菩薩大慈悲
TŌ HI KE K AI MON MYŌ HŌ KAN NON BO SATSU DAI JI HI
Arriving upon the other shore, our lotus blossoms The bodhisattva Kannon with great compassion
bloom and we can hear the wondrous Dharma.
十地願行自然彰已得菩提捨不証
JŪ JI GA N GYŌ JI NEN JŌ I TOKU BO DA I SH A FU SHŌ
Then the vows and practices within the ten has attained complete enlightenment yet he forsakes
directions can naturally be attained. and puts aside this state of being to
願共諸衆生往生安楽国一切五道内身中
GA N GU SHO SHU JŌ Ō JŌ A N R A-KKOKU I- SSA I G O DŌ NŌ SHI N J Ū
Let us aspire together for all sentient beings to be born in this peaceful Completely entering into the five realms [of hell,
Pure Land. hungry ghosts, animals, humans, and heavenly beings],
南無至心帰命礼六時観察三輪応
NA MU SHI SHIN KI MYŌ R AI ROKU JI KAN ZATSU SAN RIN NŌ
We wholeheartedly take refuge in Kannon observes the six times of a day and responds to
the three wheels.
西方阿弥陀仏応現身光紫金色
S A I H Ō A M I DA B U Ō GEN SHIN KŌ SHI KON JIKI
Amida Buddha in the Western Pure Land. His transformation body radiates purple and gold.
70 71
相好威儀転無極西方阿弥陀仏
SŌ GŌ I GI TEN MU GOKU S A I HŌ A M I DA BU
His appearance and majesty are supreme. Amida Buddha in the Western Pure Land.
恒舒百億光王手勢至菩薩難思議
GŌ JO HYAKU OKU KŌ Ō SHU SEI SHI BO SATSU NAN SHI GI
Always extending his ten billion radiant kingly The bodhisattva Seishi has unfathomable wisdom
hands,
普摂有縁帰本国威光普照無辺際
FU SHŌ U EN KI HON GOKU I KŌ FU SHŌ MU HEN Z A I
Kannon embraces all who have karmic ties to him [who His magnificent light universally shines without
recite the Nenbutsu] and returns with them to the Pure Land. limit.
願共諸衆生往生安楽国有縁衆生蒙光触
GA N GU SHO SHU JŌ Ō JŌ A N R A-K KOKU U E N SH U JŌ M U KŌ S OK U
Let us aspire together for all sentient beings to be born in this peaceful He has a close karmic relationship with sentient
Pure Land. beings, who receive his light and
南無至心帰命礼増長智慧超三界
NA MU SHI SHIN KI MYŌ R AI ZŌ JŌ CHI E CHŌ SA N GA I
We wholeheartedly take refuge in who become full of wisdom to transcend the three
worlds.
72 73
Verse for Awakening Aspiration
法界傾揺如転蓬 (HOTSUGAN-MON)
HŌ KAI KYŌ YŌ NYO TEN BU
Hotsugan-mon, the verse for awakening aspiration for birth in the Pure Land,
The Dharma realm sways like mugwort.
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.
化仏雲集満虚空 Aspire, my disciples, at the moment of death, for your

KE BUTSU UN JŪ MAN KO KŪ minds not to be disturbed, distressed, and lose sight of your
The transformed buddhas in the clouds assemble, aspiration for Birth in the Pure Land so that your bodies and
filling the sky. 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
普勧有縁常憶念 grade of Birth in Amida Buddha’s Pure Land through the
FU K A N U EN JŌ OK U N EN Original Vow.
He encourages all those who have karmic ties to
always think [of Amida Buddha] 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
永絶胞胎証六通 to recall prior lives, supernatural vision, and knowledge of
YŌ ZETSU HŌ TAI SHŌ ROKU TSŪ one’s purification) and will be able to enter the ten realms (hell,
ghosts, animals, asuras, humans, voice-hearing sages, awakened
And forever sever themselves from the womb [from the cycle of birth
sages, bodhisattvas, and buddhas) to help and guide all those
and death] to witness the [Buddha’s] six paranormal powers.
in suffering. The sky of the Dharma realm is exhaustive; our
aspirations should also be like this. Awaken to this aspiration
願共諸衆生往生安楽園 and wholeheartedly take refuge in Amida Buddha.
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 75
HOTSUGAN-MON Verse on Birth in the Pure Land through Nenbutsu
(Japanese Reading) (NENBUTSU ŌJŌ NO MON)
Negawaku wa deshitō, myōjū no toki ni nozonde, kokoro Nenbutsu ōjō no mon is a passage from the Amida Sutra. It is often recited as a
tendō sezu, kokoro shakuran sezu, kokoro shitsunen sezu. 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
Shinjin ni mo moromoro no kutsū naku, shinjin keraku ni
Shariputra (J. Sharihotsu) about Amida Buddha.
shite, zenjō ni iru ga gotoku, shōju genzen shitamai, hotoke no
hongan ni jōjite, Amida Bukkoku ni jōbon ōjō seshime tamae.
Shariputra, if a good man or a good woman, hearing of Amida
Buddha’s teaching, holds to His Name for one day, two, three,
Kano kuni ni itari owatte, rokujinzū o ete, jippōkai ni kaette
four, five, six, or seven days, wholeheartedly and undisturbed, then
ku no shujō o kushō sen. Kokū hōkai tsukin ya, waga gan mo
Amida Buddha will appear before him or her at the very moment of
mata kaku no gotoku naran. Hotsugan shi owan nu. Shishin
departing from this world with the sacred assembly.
ni Amida Butsu ni kimyō shi tatematsuru.
At the end of life, without falling into confusion, such a person will
achieve birth in Amida Buddha’s [Pure Land of] Ultimate Bliss.
発願文
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.
76 77
VERSE ON THE FOUNDING OF JŌDO SHŪ
念仏往生の文 ( 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.
浄土開宗の文
78 79
SUTR A
Heart Sutra [Prajñāpāramitā-hrdaya-sūtra]

五蘊皆空度一切苦厄
般若心経 GO UN K AI KŪ・ DO I-SSAI KU YAKU・
HANNYA SHINGYŌ the five aggregates are empty, thus attaining release from all suffering.
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, 舎利子色不異空
it expresses the essence of the teaching of perfect wisdom and the most SH A R I SHI・ SHIK I FU I KŪ・
profound nature of reality, emptiness.
Shariputra, form is no different from 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.
空不異色色即是空
KŪ FU I SHIKI・ SHIKI SOKU ZE KŪ・
摩訶般若波羅蜜多心経
And emptiness is no different from form. Form is emptiness,
M A K A H A N N YA H A R A MI TA SHIN GYŌ
The Great Perfect Wisdom Heart Sutra.
空即是色受想行識
観自在菩薩行深 KŪ SOKU ZE SHIKI・ JU SŌ GYŌ SHIKI・
KAN JI ZAI BO SATSU・ GYŌ JIN and emptiness is form. Feeling, perceptions, thought, and consciousness
The noble Avalokiteshvara Bodhisattva, while practicing deeply
亦復如是舎利子
般若波羅蜜多時照見 YAKU BU NYO ZE・ SHA RI SHI・
H A N N YA H A R A MI TTA JI・ SHŌ K EN are also like this. Shariputra,
the perfection of wisdom, realized that
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是諸法空相不生不滅無眼界乃至無意識界
ZE SHO HŌ KŪ SŌ・ FU SHŌ FU METSU・ MU GEN KAI・ NAI SHI MU I SHIKI KAI・
All the dharmas/phenomena are marked by emptiness. There is no realm of sight, and so on up to the realm of consciousness.
They neither arise nor cease.
不垢不浄不増不減無無明亦無無明尽
FU KŪ FU JŌ・ FU ZŌ FU GEN・ MU MU MYŌ・ YAKU MU MU MYŌ JIN・
They are neither defiled nor pure; they neither increase nor decrease. There is no ignorance nor the extinction of ignorance.
是故空中無色無受想行識乃至無老死亦無老死尽
ZE KO KŪ CHŪ MU SHIKI・ MU JU SŌ GYŌ SHIKI・ NAI SHI MU RŌ SHI・ YAKU MU RŌ SHI JIN・
Thus, in Emptiness, there is no form, no sensation, perception, action, Further, there is no old age and death nor extinction of
and consciousness; old age and death.
無眼耳鼻舌身意無苦集滅道無智
MU GEN N I BI Z E -SSHIN N I・ MU KU SHŪ METSU DŌ・ MU CHI
No eyes, ears, nose, tongue, body, and mind; There is no suffering, origination, cessation, and path.
There is no wisdom
無色声香味触法亦無得以無所得故
MU SHIKI SHŌ KŌ MI SOKU HŌ・ YAKU MU TOKU・ I MU SHO TO-KKO・
No form, sound, scent, taste, touch, and cognition. And no attainment. Without anything to attain,
82 83
菩提薩埵依般若波羅蜜多阿耨多羅三藐三菩提
BO DAI SA-TTA・ E HAN NYA HA RA MI-TTA A NOKU TA RA SAN MYAKU SAN BO DAI
A bodhisattva relies on the perfection of wisdom. Anuttara-samyak-sambodhi (Unsurpassed Perfect Awakening)
故心無罣礙無罣礙故故知般若波羅蜜多
KO・SHIN MU KE GE・ MU KE GE KO・ KO CHI HAN NYA HA RA MI-TTA
Thus, the mind is without obstacles. Without any obstacle, therefore, Thus, know the perfection of wisdom
無有恐怖遠離一切顛倒是大神咒是大明咒
MU U KU FU・ ON RI I-SSAI TEN DŌ ZE DAI JIN SHU ZE DAI MYŌ SHU
It is without fear. Far beyond all distorted As the great transcendent mantra, the resplendent mantra,
夢想究竟涅槃三世諸仏是無上咒是無等等咒
MU SŌ・ KU KYŌ NE HAN・ SAN ZE SHO BUTSU・ ZE MU JŌ SHU ZE MŪ TŌ DŌ SHU
perceptions, one reaches nirvana. All the buddhas of the past, the unsurpassed mantra, the incomparable mantra,
present, and future
依般若波羅蜜多故得能除一切苦真実不虚
E HAN NYA HA R A MI-TTA KO・ TOKU NŌ JO I-SSAI KU SHIN JITSU FU KO
depend on the perfection of wisdom and thus attain Capable of removing all suffering, is true, not false.
84 85
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.
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.)
GATHAS
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)
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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©2009 MASASHI SADA
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APPENDIX
132
VERSES FROM THE DHAMMAPADA 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
The Dhammapada consists of sayings by the historic Buddha gets not into a well-trained mind.
Shakyamuni and is one of the most widely known texts from
the Pali canon. The Dhammapada is an important scripture for 5) Leader: All the Buddhas teach the same Truth. They point to
all Buddhists as it conveys the basic teachings of Buddhism. The the Path to those who go astray.
words in this text remind us of the source of our sufferings and Response: To cease from evil, to cultivate good, to cleanse our
teach us the path to happiness. thoughts, to help others; this is the Teaching of the
Buddhas.
1) Leader: All that we are is the result of what we have thought; 6) Leader: One who takes refuge in the Buddha, Dharma, and
it is founded on our thoughts, it is made up of our Sangha and who, with clear understanding, sees the
thoughts. Four Noble Truths and the Eightfold Path is delivered
Response: If one speaks or acts with pure thought, happiness from all suffering.
follows like a shadow that never leaves. Response: Happy are those who are awakened, happy is the
teaching of the true dharma, happy is the peace of the
2) Leader: He abused me, he beat me, he defeated me, he robbed temple, happy is the devotion of those who are at peace.
me; in those who do not harbor such thoughts, hatred
will cease. 7) Leader: From greed comes grief, from greed comes fear. Those
Response: For hatred is not overcome by hatred but by love. This who are free from greed know neither grief nor fear.
is a timeless rule. Response: Those who are just speak the truth and attend to their
own business, such individuals the world will hold dear.
3) Leader: Those who mistake false for true and true for false,
their abode is wrong-mindedness, they will not arrive 8) Leader: Like a beautiful flower, full of color but without scent,
at the Truth. are the fine but fruitless words of one who does not act
Response: Those who know true as true and false as false, their accordingly.
abode is right-mindedness, they will arrive at the Truth.
134 135
Response: Like a beautiful f lower, full of color and full of THE PLEDGE OF THE BODHISATTVA
scent, are the fine and fruitful words of one who acts
accordingly. I vow to save all living beings wherever they may be.
I vow to destroy all passions and delusions however numerous.
9) Leader: As a solid rock is not shaken by the wind, the wise I vow to study the countless manifestations of the Dharma.
falter not amidst blame or praise. I vow to attain the Highest Wisdom of Buddhahood.
Response: The wise, after they have listened to the Dharma,
become serene like a deep, tranquil lake.
PRAYER OF THE BODHISATTVA
10) Leader: Let us shape ourselves accordingly as we teach others.
Those who control themselves can lead others. Hard it
Let me now pray to be sheltered from dangers
is to gain this self-control.
but fearless in facing them.
Response: From craving is born sorrow; from craving is born fear.
Let me not beg for the stilling of my pain
For those who are free from craving, there is neither
but for the heart to conquer it.
sorrow nor fear.
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 FOUR NOBLE TRUTHS
These are the truths taught by Shakyamuni Buddha when he THE FIVE PRECEPTS (PANCHA SILA)
attained enlightenment. The Four Noble Truths are as follows:
1) Life is dukkha (filled with suffering, anxiety, dissatisfaction); I will not harm any living thing.
2) the root of dukkha comes from our attachments, ignorance, I will not take what does not belong to me.
and desires; 3) the cessation of dukkha (understanding the causes I will not do anything impure.
of our suffering to stop it); and 4) the path leading to the cessation I will not tell falsehoods.
of dukkha is the Eightfold Path. I will not take harmful food and drinks.
136 137
Annual Observances (Nenjūgyōji, ) Nirvana Day Service (Nehan-e, ) February 15
All Buddhists commemorate Nirvana Day. According to tradition, the
Buddha died under twin Sala trees in Kushinagar, India on this day. In
Buddhist observances and services are an important form of devotion. When Sanskrit, nirvana literally means to “blow out” or “extinguish.” In Buddhism,
we enter the temple and face Amida Buddha, while reciting the Nenbutsu nirvana refers to the state of enlightenment because the extinguishing of the
and chanting the sutra, we feel oneness with Amida. We experience inner flames of desire and delusion leads to the cessation of suffering. This is why
peace and gain encouragement and inspiration to live better lives. Buddhist the death of Shakyamuni Buddha is called parinirvana (great extinction
services provide the opportunity to devote time to the Buddha, refresh our or perfect awakening). This service is a time to remember the Buddha’s
minds, and realize our true selves. It is also a time to meet with the members teachings.
of our Sangha to share and enjoy fellowship. By participating in services and
the various observances, we can nurture our buddha nature and become Equinox Service (Higan-e, ) March 21 & September 21
compassionate people who serve our family and community. 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
New Year’s Day Service (Shushō-e, ) January 1 means “the other shore,” denoting Amida Buddha’s Pure Land in Jōdo Shū,
The New Year (Oshōgatsu, the first month) is an auspicious time as it in contrast to shigan, this shore. Higan is also an abbreviation for tōhigan, “to
represents new beginnings. In Japanese, New Year’s day is also known as reach the other shore,” which signifies “completion” or “perfection.”
sangen (“three beginnings”)—the beginning of a new day, month, and year. Traditionally, in Japan, during o-higan, members practiced for a week,
The word shushō, in Shushō-e, means to do away with wrongdoings and in accordance with the passage in the Amida Sutra that says: “Those who
practice good. The New Year service is a time to come in front of the altar call Amida Buddha’s Name for seven days shall be born in the Pure Land.”
to ask for Amida Buddha’s guidance throughout the year. In Jōdo Shū, we During this time, families visit their ancestral graves and attend temple
gather together to recite the Nenbutsu with renewed hope and wishes. servces.
The equinox was chosen because on that day the sun sets exactly in the
Hōnen Shōnin’s Memorial Service (Gyoki-e, ) January 25 west, which is the direction Amida’s Pure Land is believed to lie. On this
Gyoki is the most important service in Jōdo Shūas it commemorates our day, Pure Land Buddhists face the setting sun and pray to Amida Buddha for
founder Hōnen Shōnin, who passed away on the 25th day of the first lunar birth in the Pure Land. This is also a time to remember and offer prayers to
month of 1212. In 1524, Emperor Gokashiwabara decreed the observance our beloved ones and reflect on our lives.
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 Buddha Day Service (Hanamatsuri, ) April 8
empresses. Buddhists around the world celebrate Shakyamuni Buddha’s birthday,
Today, Gyoki is observed annually on January 25. On this day, Ichimai which is also known as Vesak or Wesak. In Japan, Buddha Day is known as
kishōmon (The One-Sheet Testament), Hōnen’s last testament, which was Hanamatsuri or the Flower Festival. On this day, we decorate a hanamidō,
composed two days before his death and which explains the essence of his or flower shrine, and place an image of the Baby Buddha in the center, where
teachings, is read. We attend this service with deep gratitude to our founder sweet tea is poured over him. The floral shrine represents Lumbini Garden,
who taught us the way to receive the compassion light and wisdom of Amida where the Buddha was born, while the sweet tea signifies the sweet rain that
Buddha through the recitation of the Nenbutsu. gently fell upon the Baby Buddha when he was born. Tradition tells us that
138 139
the Buddha, at birth, took seven steps forward and pointed with the index Bodhi Day Service ( Jōdō-e, ) December 8
finger of his right hand toward the sky and with the left finger downward Bodhi means enlightenment or spiritual awakening. Bodhi Day is the
to the earth, saying, “Above the heavens and below the earth, I alone am the celebration of Shakyamuni Buddha’s enlightenment under the bodhi tree in
World-Honored One.” Bodh Gaya, India, at age thirty-five. As Buddhists, we observe this service to
recall the Buddha’s spiritual journey and enlightenment.
Ullambana Service (O-bon, ) July 15
The word bon or o-bon in Japanese is an abbreviation of Urabon , New Year’s Eve Service ( Joya, ) December 31
which refers to the Sanskrit term Ullambana, meaning “to be saved from Joya refers to the night of the last day of the year, though the original meaning
the state of hanging upside down.” In Japan, O-bon is a general Buddhist in Japanese is “to stay awake throughout the night.” This is a time to reflect
observance, which is held from July or August 10 to 15 (depending on on the year and appreciate the countless blessings we received. As the night
region); while in Hawaii, O-bon service and Bon Dance are held throughout draws to a close, Buddhists all over Japan and Hawaii gather at their temples
most of the summer at various temples. to ring their bells 108 times. This bell-ringing rite is known as Joya no kane
This tradition originates from the Ullambana Sutra, which tells us the and symbolizes the dispelling of the countless human defilements that plague
story of the Buddha’s great disciple Maudgalyayana (Moggallana in Pali, our bodies and minds so that we can welcome the New Year with a new slate.
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, ) 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.
140 141
O-BUTSUDAN (Buddhist Family Altar) GRACE AT MEALS
❶ Amida Buddha 阿弥陀仏 Before meal, with hands together in gasshō:

(go-honzon, main image)
❷ Hōnen Shōnin (法然上人) For this wonderful food we are going to partake, we are truly grateful.
❸ Zendō Daishi (Shantao, 善導大師) We wish to share it with all beings and endeavor to be awakened in
❹ Water / tea cup (Chatō, 茶湯) the universal deliverance of Amida Buddha.
❷ ❶ ❸ ❺ Rice (O-buppan, お仏飯) Namu Amida Butsu, Namu Amida Butsu, Namu Amida Butsu.
❻ Memorial tablet (Ihai, 位牌) Itadakimasu (We will now receive this food).
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) Honto ni ikinga tame ni, ima kono shoku o itadakimasu.
Footed tray for Ataeraretaru tenchi no megumi o kansha itashimasu.
sweets and fruits offerings
(Takatsuki, 高槻) Namu Amida Butsu, Namu Amida Butsu, Namu Amida Butsu.
Incense burner (Kōro, 香炉)
Itadakimasu.
Incense stick holder
(Senkō tate, 線香立て)
Used match holder After the meal, with hands in gasshō:
Bell (Rin, 鈴) Gochisōsama (Thank you for this wonderful food).
Fish drum (Mokugyo, 木魚) Namu Amida Butsu, Namu Amida Butsu, Namu Amida Butsu.
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.
142 143
Glossary 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
Amida Butsu The Buddha of the Pure Land of the Western Paradise (J.
Nenbutsu, Namu Amida Butsu ( Homage to Amida Buddha ), ten times.
saihō gokuraku jōdo, ), who promised to save all beings. Also known
in Sanskrit as Amitābha (J. Muryōkō butsu, Buddha of Immeasureable Mappō Latter Dharma ; the age of the final Dharma, which according to
Light) or Amitāyus (J. Muryōju butsu, Buddha of Immeasureable Life). tradition is marked as a decline in the teachings of Buddhism and is believed to
have begun around the mid-eleventh century in Japan.
Buddha (more commonly, ) Pronounced hotoke or butsu in Japanese. The
Buddha refers to Shakyamuni, the historic Buddha Namu Amida Butsu 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
Bonbu Ordinary, deluded person.
Guide me, Amida Buddha, Embrace me, Amida Buddha or Thank you,
Amida Buddha.
Bosatsu Bodhisattvas, often portrayed as attendants of buddhas. Also
known as enlightened beings who forgo nirvana to help sentient beings in this Nenbutsu Originally meaning the contemplation of [Amida] Buddha.
world. Hōnen Shōnin established it as the calling of Amida Buddha s sacred Name of
Amida Buddha.
Gasshō Putting one s palms together in reverence, prayer, and gratitude.
Nyorai (Skt. Tathagata) Thus Come One is another term of reverence for
Gokuraku jōdo The Pure Land of Ultimate Bliss or Amida s Pure
a buddha (ex., Amida Nyorai).
Land.
Ōjō Birth in Amida Buddha s Pure Land.
Hōnen Shōnin (1133–1212), the founder of the Japanese Pure Land
sect, Jōdo Shū. Hōnen taught the sole practice of Nenbutsu as the ultimate way Ō-juzu Buddhist rosary.
to achieve birth in Amida Buddha s Pure Land.
Raikō also pronounced raigō. The welcoming of Amida Buddha and his
Hongan Original Vows. of Dharmakara Bodhisattva (J. Hōzō Bosatsu)
attendants to the Pure Land at the time of one s death.
Jiriki Self Power ; refers to reliance on one s own eﬀorts to reach en- Saihō jōdo Literally, the Pure Land of the western direction.
lightenment. See tariki.
Shinjin Entrusting mind (or believing heart) that relies on Amida Buddha
Jōdo The Pure Land [of Amida Buddha], a peaceful, serene place where all
without a doubt; also translated as faith.
beings can achieve perfect enlightenment.
Tariki Literally, Other Power ; refers to Amida Buddha s salvific power.
Jōdo Shū The Pure Land Sect, founded by Hōnen Shōnin in 1175.
Three Treasures (J. Sanbō, ) refers to the Buddha, Dharma (teachings), and
Jūnen (or O-jūnen), literally means ten recollections or ten [moments of]
the Sangha (community); in Japanese, bu-ppō-sō.
mindfulness. In the Sutra of the Buddha of Immeasurable Life (J. Muryōju-kyō),
144 145
EPILOGUE 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
This Otsutome book was published in commemoration of the 800th also includes verses that are sometimes chanted in place of another
Grand Memorial of Hōnen Shōnin. For this observance, Jōdo Shū verse in general or special services.
selected the theme tomo-iki as its motto. This word has many The sutra chanting and selected scriptures sections have all
meanings from “living together” to “co-existence” and reminds been newly translated, bringing together tradition and up-to-date
us of the essence of Hōnen Shōnin’s teachings and how we are Buddhist technical terms in English. The format of these sections
interconnected—that is, none of us are not living by ourselves but have also been completely revised. It is our hope that the newly
through the countless blessings we receive from Amida Buddha, translated sections and new layout will increase understanding and
our ancestors, our family and friends, our teachers, and all those appreciation for the teachings of Hōnen Shōnin and Buddhism
who and all that directly and indirectly sustain us in our daily in general. We are grateful to the many individuals who helped in
lives. The compilation of this Otsutome book has been, from start making this publication possible and hope that the teachings and
to finish, an inspirational reminder of how our tradition, like the words in this Otsutome will inspire you and enrich your lives.
beads of an o-juzu (rosary), connects us with each other from one Namu Amida Butsu.
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
Book design by Yoshiko Sakamoto (Ohmukai Design Office, Kyoto)
invaluable editions provided much guidance and vision for this new
Illustrations by Mariko Ichikawa (Ohmukai Design Office, Kyoto)
Otsutome and, even after all these years, continue to be meaningful Woodblock images by Naokimi Yamada
sources in understanding Jōdo Shū teachings and Buddhism for Transcription of music sheets by Matthew McCullough
English speakers.
The title Otsutome ( ) is an abbreviation for Nichi- Special assistance and editorial/translation advice (in alphabetical order):
jō gongyō (Daily Practice) and refers primarily to the Professor Mark Blum, Sujata I. Hara, Yayoi P. Hara, Rev. Taijō Kaniwa and
sutra chanting section in this book, indicating that the chanting the Kurodani Konkai Kōmyō-ji Shūren-dōjo priests, Rev. Mahito Kawai,
of the sutra selections is one of the most important practices in our Kōji Kawakami (NISSHA), Gary Link, Tsutomu Ohmukai (Ohmukai Design
tradition. The same sutra selections in the General Order of Sutra Office), Marcos Minoru Hōdō Tanaka, Professor Yoshiharu Tomatsu,
Chanting have been recited by generations of Jōdo Shū devotees, Jonathan Watts, and the staff of the Jodo Shu Research Institute in Tokyo,
thus every time we chant these sacred words, we connect ourselves and Valentina Stewart Watson.
to past, present, and future generations.
146 147
HŌNEN SHŌNIN
2011
Published by

1429 Makiki Street
Printed by Nissha Printing Co., Ltd. in Kyoto, Japan

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In Praise of Amida Buddha

HAWAII COUNCIL OF JODO MISSIONS

THE 800th GRAND MEMORIAL OF OUR FOUNDER

THE 800th GRAND MEMORIAL OF OUR FOUNDER

HAWAII COUNCIL OF JODO MISSIONS

THE 800th GRAND MEMORIAL OF OUR FOUNDER GENERAL ORDER OF SERVICE

GENERAL ORDER OF SUTRA CHANTING

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

Amida Buddha, the Awakened One, the Compassionate One,

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

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

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

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

Leader: Hard it is to receive such excellent and profound

May the Wisdom of the All Compassionate One so shine within

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

Welcoming the Buddhas in Three Verses Verse of Repentance

O-jūnen, or simply jūnen, literally means “ten recollections” or “ten 願 解 如 来 真 実 義

The Verse of the Four Vows

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

斯 願 若 尅 果 大 千 応 感 動 Ten Times Recitation of Nenbutsu

Dedicating merit through the chanting of sutra passages and

Devoted Calls of Amida Buddha’s Name

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

Offering of Three Prostrations to Amida Buddha 普 散 香 華 心 送 仏

Welcoming the Buddhas from Their Lands in Four Verses

Like Sanbujō (Welcoming the Buddhas from Their Lands in Three

Verse in Praise of the Buddha [Lokeshvararaja]

The Visualization of Amida Buddha

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

Shūso Daishi Hōnen Shōnin Goyuikun

Morokoshi waga chō ni, moro moro no chishatachi no satashi

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

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

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

Kenryaku ni nen shōgatsu nijūsan nichi. Daishi zaigohan.

Hōnen Shōnin’s Letter to Kuroda Shōnin

Gyō wa ichinen jūnen nao munashikarazu to shinjite, muken

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

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

Betsu ekō refers to a special dedication of the merit we receive from 極 楽 界 会 清 浄 大 海 衆 等

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

化 仏 雲 集 満 虚 空 Aspire, my disciples, at the moment of death, for your

GA N GU SHO SHU JŌ Ō JŌ A N R A-K KOKU

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

With undivided attention wholeheartedly call on Amida

JŌDO KAISHŪ NO MON

Isshin ni moppara Mida no myōgō o nenjite gyōjūzaga, jisetsu

Heart Sutra [Prajñāpāramitā-hrdaya-sūtra]

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

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

❶ Amida Buddha 阿弥陀仏 Before meal, with hands together in gasshō:

to past, present, and future generations.

THE 800th GRAND MEMORIAL OF OUR FOUNDER

HAWAII COUNCIL OF JODO MISSIONS

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

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O-jūnen, or simply jūnen, literally means “ten recollections” or “ten 願解如来真実義

斯願若尅果大千応感動 Ten Times Recitation of Nenbutsu

Offering of Three Prostrations to Amida Buddha 普散香華心送仏

Betsu ekō refers to a special dedication of the merit we receive from 極楽界会清浄大海衆等

化仏雲集満虚空 Aspire, my disciples, at the moment of death, for your