祖
的
山
光
林
禅
寺
Sotekizan Korinzenji
OKYO
1
Korinji Rinzai Zen Monastery
www.korinji.org
Copyright 2016: The Korinji Foundation. All Rights Reserved.
If you wish to copy or distribute this work for the purpose of
Dharma practice, please contact Korinji.
Some English translations have been taken, in whole or part, from the
following works of D.T. Suzuki: Manual of Zen Buddhism
and Training of the Zen Buddhist Monk
2
Contents
CHOKA (Morning ceremony)
MYOHO RENGE KYO KANZEON BOSATSU FUMON BON
DAI NIJYU-GO……………………………………………...….7
KANNON GYO FUMONBON-GE……………………...…...12
TEIDAI DENPO BUSSO NO MYOGO…………..………......15
MAKAHANNYA HARAMITTA SHINGYO………………….17
SHOSAISHU…………………………………………………...18
DAIHI ENMAN BUKAI JINSHU……………………………..19
DAISEGAKI…………………………………………………...21
BU CHIN SON SHIN DARANI………………………………23
SHOSAISHU…………………………………………………...24
SHIKU SEIGAN MON………………………………………..25
ENMEI JUKKU KANNON GYO…………………………….25
TEISHO (Chanting before formal Dharma lecture)
MAKAHANNYA HARAMITTA SHINGYO………………….27
SHOSAISHU…………………………………………………...28
DAIHI ENMAN BUKAI JINSHU……………………………..29
MUSO KOKUSHI YUIKAI…………………………………....31
SHIKU SEIGAN MON………………………………………..32
3
OTHERS
HAKUIN OSHO ZAZEN WASAN…………………………...34
KOZEN DAITO KOKUSHI YUIKAI…………………….…..36
DAIE ZENJI HOTSUGANMON……………………………..37
CHUHO KOKUSHI ZAYU NO MEI………………….……...38
SHU REN NEN JIN SHU……………………………………..40
KAIKYOGE….…….………………………………………......49
MEALTIME OKYO
MAKAHANNYA HARAMITTA SHINGYO…………………51
JYU BUTSU MYO……………………………………….….…52
KIS’SHUKU NO GE…………………………………….…….52
KIS’SAI NO GE………………………………………………..52
SEJIKI NO GE…………………………………...……………53
SHOKUJI GOKAN……………………………………………53
SHOKUJI SEI GAN NO GE………………………………….54
SES’SUI NO GE……………………………………………….54
SHUKKU GO GE………………………………………….......54
SAIGO GE…………………………………………………….54
4
OKYO FOR DAILY LAY PRACTICE
JYU BUTSU MYO……………………………………….….….56
SANGEMON….………...……………………………………..56
SANKIKAI….……...……………………………………….......57
MAKAHANNYA HARAMITTA SHINGYO………………….57
SHOSAISHU………….………………………………………..58
HONZON EKO………….……………………....……………...59
SHIKU SEIGAN MON…….……………....…………………..59
ENMEI JUKKYU KANNON GYO…………………………...60
Seclected Okyo Translations…………........………………......62
5
CHOKA
6
MYOHO RENGE KYO KANZEON
BOSATSU FUMON BON DAI
NIJYU-GO (KANNON GYO)
Ni-ji-mu-jin-ni-bo-sa, soku-ju-za-ki, hen-dan-uken, gassho-ko-butsu, ni-sa-ze-gon, se-son,
Kan-ze-on-bo-sa, i-ga-in-nen, myo-kan-ze-on,
butsu-go-mu-jin-ni-bo-satsu, zen-nan-shi,
nyaku-u-muryo-hyaku-sen-man-noku-shu-jo,
ju-sho-ku-no, mon-ze-kan-ze-on-bo-sa, isshinsho-myo, kan-ze-on-bo-sa, soku-ji-kan-go-onjo, kai-toku-ge-datsu, nyaku-u-ji-ze-kan-ze-onbo-sa-myo-sha, setsu-nyu-dai-ka, ka-fu-no-sho,
yu-ze-bo-sa, i-jin-riki-ko, nyaku-i-dai-sui-shohyo, sho-go-myo-go, soku-toku-sen-sho, nyakuu-hyaku-sen-man-noku-shu-jo, i-gu-kon-gonru-ri, sha-ko-me-no, san-go ko-haku, shin-ju-toho, nyu-o-dai-kai, ke-shi-koku-fu, sui-go-senbo, hyo-da-ra-setsu-ki-koku, go-chu-nyaku-u,
nai-shi-ichi-nin, sho-kan-ze-on-bo-sa-myo-sha,
ze-sho-nin-to, kai-toku-ge-datsu, ra-setsu-shinan, i-ze-in-nen, myo-kan-ze-on, nyaku-bu-unin, rin-to-hi-gai, sho-kan-ze-on-bo-sa-myosha, hi-sho-shu-to-jo, jin-dan-dan-e, ni-toku-gedatsu, nyaku-san-zen-dai-sen-koku-do, manchu-ya-sha-ra-setsu, yoku-rai-no-nin, mon-go7
sho-kan-ze-on-bo-sa-myo-sha, ze-sho-akuki,
sho-fu-no-i-aku-gen-ji-shi, kyo-bu-ka-gai, setsubu-u-nin, nyaku-u-zai, nyaku-mu-zai, chu-kaika-sa-ken-ge-go-shin, sho-kan-ze-on-bo-samyo-sha, kai-shitsu-dan-e, soku-toku-ge-datsu,
nyaku-san-zen-dai-sen-koku-do, man-chu-onzoku, u-ichi-sho-shu, sho-sho-sho-nin, sai-ji-juho, kyo-ka-ken-ro, go-chu-ichi-nin, sa-ze-shogon, sho-zen-nan-shi, mottoku-ku-fu, nyo-to-oto, isshin-sho-kan-ze-on-bo-sa-myo-go, ze-bosa, no-i-mu-i, se-o-shu-jo, nyo-to-nyaku-shomyo-sha, o-shi-on-zoku, to-toku-ge-datsu, shusho-nin-mon, gu-hotsu-sho-gon, na-mu-kan-zeon-bo-sa, sho-go-myo-ko, soku-toku-ge-datsu,
mu-jin-ni, kan-ze-on-bo-sa-ma-ka-sa, i-jin-shiriki, gi-gi-nyo-ze, nyaku-u-shu-jo, ta-o-in-yoku,
jo-nen-ku-gyo, kan-ze-on-bo-sa, ben-toku-riyoku, nyaku-ta-shin-ni, jo-nen-ku-gyo, kan-zeon-bo-sa, ben-toku-ri-shin, nyaku-ta-gu-chi, jonen-ku-gyo, kan-ze-on-bo-sa, ben-toku-ri-chi,
mu-ji-ni, kan-ze-on-bo-sa, u-nyo-ze-to, dai-i-jinriki, ta-sho-nyo-yaku, ze-ko-shu-jo, jo-o-shinnen, nyaku-unyo-nin, setsu-yoku-gu-nan, raihai-ku-yo, kan-ze-on-bo-sa, ben-sho-fuku-toku,
chi-e-shi-nan, setsu-yoku-gu-nyo, ben-sho-tansho-u-so-shi-nyo, shuku-jiki-toku-hon, shu-nin8
ai-kyo, mu-jin-ni, kan-ze-on-bo-sa, u-nyo-zeriki, nyaku-u-shu-jo, ku-gyo-rai-hai, kan-ze-onbo-sa, fuku-fu-to-en, ze-ko-shu-jo, kai-o-ju-ji,
kan-ze-on-bo-sa-myo-go, mu-jin-ni, nyaku-unin-ju-ji, roku-ju-ni-oku, go-ga-sha-bo-sa-myoji, bu-jin-gyo-ku-yo-on-jiki, e-buku-ga-gu, iyaku, o-nyo-i-un-ga, ze-zen-nan-shi, zen-nyonin, ku-doku-ta-fu, mu-jin-ni-gon, jin-ta-se-son,
butsu-gon, nyaku-bu-u-nin, ju-ji-kan-ze-on-bosa-myo-go, nai-shi-ichi-ji, rai-hai-ku-yo, ze-ninin-fuku, sho-to-mu-i, o-hyaku-sen-man-nokugo, fu-ka-gu-jin, mu-jin-ni, ju-ji-kan-ze-on-bosatsu-myo-go, toku-nyo-ze-mu-ryo-mu-hen,
fuku-toku-shi-ri, mu-jin-ni-bo-satsu, byakubutsu-gon, se-son, kan-ze-on-bo-sa, un-ga-yushi-sha-ba-se-kai, un-ga-ni-i-shu-jo-seppo, hoben-shi-riki, go-ji-un-ga, butsu-go-mu-jin-nibo-sa, zen-nan-shi, nyaku-u-koku-do-shu-jo, oi-butsu-shin-toku-do-sha, kan-ze-on-bo-satsu,
soku-gen-butsu-shin-ni-i-seppo, o-i-byaku-shibutsu-shin, toku-do-sha, soku-gen-byaku-shibutsu-shin, ni-i-seppo, o-i-sho-mon-shin, tokudo-sha, soku-gen-sho-mon-shin, ni-i-seppo, o-ibon-no-shin, toku-do-sha, soku-gen-bon-noshin, ni-i-seppo, o-i-tai-shaku-shin, toku-do-sha,
soko-gen-tai-shaku-shin, ni-i-seppo, o-i-ji-zai9
ten-shin, toku-do-sha, soku-gen-ji-zai-ten-shin,
ni-i-seppo, o-i-dai-ji-zai-ten-shin, toku-do-sha,
soku-gen-dai-ji-zai-ten-shin, ni-i-seppo, o-i-tendai-shogun-shin, toku-do-sha, soku-gen-tendai-shogun-shin, ni-i-seppo, o-i-bi-sha-monshin, toku-do-sha, soku-gen-bi-sha-mon-shin,
ni-i-seppo, o-i-sho-o-shin, toku-do-sha, sokugen-sho-o-shin, ni-i-seppo, o-i-cho-ja-shin,
toku-do-sha, soku-gen-cho-ja-shin, ni-i-seppo,
o-i-ko-ji-shin, toku-do-sha, soku-gen-ko-ji-shin,
ni-i-seppo, o-i-sai-kan-shin, toku-do-sha-sokugen-sai-kan-shin, ni-i-seppo, o-i-ba-ra-monshin, toku-do-sha, soku-gen-ba-ra-mon-shin,
ni-i-seppo, o-i-bi-ku-bi-ku-ni, u-ba-soku, u-ba-ishin, toku-do-sha, soku-gen-bi-ku, bi-ku-ni, uba-soku-u-ba-i-shin, ni-i-seppo, o-i-cho-ja, ko-ji,
sai-kan, ba-ra-mon, bu-nyo-shin, toku-do-sha,
soku-gen-bu-nyo-shin, ni-i-seppo, o-i-do-nan,
do-nyo-shin, toku-do-sha, soku-gen-do-nan,
do-nyo-shin, ni-i-seppo, o-i-ten-ryu, ya-sha,
ken-datsu-ba, a-shu-ra, ka-ru-ra, kin-na-ra, mago-ra-ka, nin-pi-nin-to-shin, toku-do-sha, sokukai-gen-shi-ni-i-seppo, o-i-shu-kon-go-jin-tokudo-sha, soku-gen-shu-kon-go-jin-ni-i-seppo,
mu-jin-ni-ze-kan-ze-on-bo-sa, jo-ju-nyo-ze-kudoku, i-shu-ju-gyo, yu-sho-koku-do, do-datsu10
shu-jo, ze-ko-nyo-to, o-to-isshin-ku-yo-kan-zeon-bo-sa, ze-kan-ze-on-bo-sa-ma-ka-sa, o-fu-ikyu-nan-shi-chu, no-se-mu-i, ze-ko-shi-sha-base-kai, kai-go-shi-i-se-mu-i-sha, mu-jin-ni-bo-sa,
byaku-butsu-gon, se-son, ga-kon-to-ku-yo-kanze-on-bo-sa, soku-ge-kyo-shu-ho-ju-yo-raku,
ge-jiki-hyaku-sen-ryo-gon, ni-i-yo-shi-sa-zegon, nin-ja, ju-shi-hosse-chin-bo-yo-raku, jikan-ze-on-bo-sa, fu-ko-ju-shi, mu-jin-ni, bubyaku-kan-ze-on-bo-sa-gon, nin-ja, min-ga-toko, ju-shi-yo-raku, ni-ji, butsu-go-kan-ze-on-bosa-to-min-shi-mu-jin-ni-bo-sa, gyushi-shu-tenryu, ya-sha, ken-datsu-ba, a-shu-ra, ka-ru-ra,
kin-na-ra, ma-go-ra-ka, nin-pi-nin-to-ko, ju-zeyo-raku, soku-ji-kan-ze-on-bo-sa, min-sho-shishu, gyu-o-ten-ryu, nin-pi-nin-to, ju-go-yo-raku,
bun-sa-ni-bun, ichi-bun-bu-sha-ka-mu-ni-butsu,
ichi-bun-bu-ta-ho-butsu-to, mu-jin-ni-kan-zeon-bo-sa, u-nyo-ze-ji-zai-jin-riki, yu-o-sha-base-kai, ni-ji-mu-jin-ni-bo-sa, i-ge-mon-watsu.
11
KANNON KYO FUMONBON-GE
Se-son-myo-so-gu, ga-kon-ju-mon-pi, butsu-shiga-in-nen, myo-i-kan-ze-on, gu-soku-myo-soson, ge-to-mu-jin-ni, nyo-cho-kan-non-gyo,
zen-no-sho-ho-sho, gu-zei-jin-nyo-kai,
ryaku-ko-fu-shi-gi, ji-ta-sen-noku-butsu, hotsudai-sho-jo-gan, ga-i-nyo-ryaku-setsu, mon-myogyu-ken-shin, shin-nen-fu-ku-ka, no-metsu-shou-ku, ke-shi-ko-gai-i, sui-raku-dai-ka-kyo,
nen-pi-kan-non-riki, ka-kyo-hen-jo-chi,
waku-hyo-ru-go-kai, ryu-gyo-sho-ki-nan,
nen-pi-kan-non-riki, ha-ro-fu-no-motsu,
waku-zai-shu-mi-bu, i-nin-sho-sui-da,
nen-pi-kan-non-riki, nyo-nichi-ko-ku-ju,
waku-hi-aku-nin-chiku, da-raku-kon-go-sen,
nen-pi-kan-non-riki, fu-no-son-ichi-mo,
waku-chi-on-zoku-nyo, kaku-shu-to-ka-gai,
nen-pi-kan-non-riki, gen-soku-ki-ji-shin,
waku-so-o-nan-ku, rin-gyo-yoku-ju-jyu,
nen-pi-kan-non-riki, to-jin-dan-dan-e,
12
waku-shu-kin-ka-sa, shu-soku-hi-chu-kai,
nen-pi-kan-non-riki, shaku-nen-toku-ge-datsu,
shu-so-sho-doku-yaku, sho-yoku-gai-shin-ja,
nen-pi-kan-non-riki, gen-jaku-o-hon-nin,
waku-gu-aku-ra-setsu, doku-ryu-sho-ki-to,
nen-pi-kan-non-riki, ji-shitsu-pu-kan-gai,
nyaku-aku-ju-i-nyo, ri-ge-so-ka-fu,
nen-pi-kan-non-riki, shitsu-so-mu-hen-bo,
gan-ja-gyu-fuku-katsu, ke-doku-en-ka-nen,
nen-pi-kan-non-riki, jin-sho-ji-e-ko,
un-rai-ku-sei-den, go-baku-ju-dai-u,
nen-pi-kan-non-riki, o-ji-toku-sho-san,
shu-jo-hi-kon-nyaku, mu-ryo-ku-hitsu-shin,
kan-non-myo-chi-riki, no-gu-se-ken-ku, gusoku-jin-zu-riki, ko-shu-chi-ho-ben,
jip-po-sho-koku-do, mu-setsu-fu-gen-shin,
shu-ju-sho-aku-shu, ji-goku-ki-chiku-sho, shoro-byo-shi-ku, i-zen-shitsu-ryo-metsu, shin-kansho-jo-kan, ko-dai-chi-e-kan,
13
hi-kan-gyu-ji-kan, jo-gan-jo-sen-go,
mu-ku-sho-jo-ko, e-nichi-ha-sho-an,
no-buku-sai-fu-ka, fu-myo-sho-se-ken,
hi-tai-kai-rai-shin, ji-i-myo-dai-un,
ju-kan-ro-ho-u, metsu-jo-bon-no-en,
jo-sho-kyo-kan-jo, fu-i-gun-jin-chu,
nen-pi-kan-non-riki, shu-on-shitsu-tai-san,
myo-on-kan-ze-on, bon-non-kai-cho-on,
sho-hi-se-ken-on, ze-ko-shu-jo-nen,
nen-nen-motsu-sho-gi, kan-ze-on-jo-sho,
o-ku-no-shi-yaku, no-i-sa-e-ko,
gu-itsu-sai-ku-doku, ji-gen-ji-shu-jo,
fuku-ju-kai-mu-ryo, ze-ko-o-cho-rai,
ni-ji, ji-ji-bo-sa, soku-jyu-za-ki,
zen-byaku-butsu-gon, se-son,
nyaku-u-shu-jo, mon-ze-kan-ze-on-bo-sa-bon,
ji-zai-shi-go, fu-mon-ji-gen,
jin-tsu-riki-sha, to-chi-ze-nin,
ku-doku-fu-sho, butsu-setsu-ze-fu-mon-bon-ji,
shu-chu-hachi man-shi-sen-shu-jyo,
kai-hotsu-mu-to-do,
a-noku-ta-ra-san-myaku-san-bo-dai-shin.
14
TEIDAI DENPO BUSSO NO MYOGO
(gassho)
Bibashi Butsu
Shiki Butsu
Bishahu Butsu
Kuruson Butsu
Kunagonmuni Butsu
Kasho Butsu
Shakamuni Butsu
Kanadaiba Sonja
Ragorata Sonja
Sogyanandai Sonja
Kayashata Sonja
Kumorata Sonja
Shayata Sonja
Basubanzu Sonja
Manura Sonja
Kakurokuna Sonja
Shishi Sonja
Bashashita Sonja
Hunyomitta Sonja
Hannyatara Sonja
(India)
Makakasho Sonja
Anan Sonja
Shonawashu Sonja
Ubakikuta Sonja
Daitaka Sonja
Mishaka Sonja
Basumitsu Sonja
Buddanandai Sonja
Hakudamitta Sonja
Kyo Sonja
Hunayasha Sonja
Memyo Sonja
Kabimora Sonja
Ryujyu Sonja
(China)
Bodai Daruma Daishi
Niso Eka Daishi
Sanso Kanchi Zenji
Doshin Daii Zenji
Gunin Daiman Zenji
Eno Daikan Zenji
Nangaku Ejyo Zenji
Baso Doitsu Zenji
15
Hyakujyo Ekai Zenji
Obaku Kiun Zenji
Rinzai Gigen Zenji
Koke Sonsho Zenji
Nanin E-gyo Zenji
Fuketsu Ensho Zenji
Shuzan Seinen Zenji
Funnyo Zensho Zenji
Sekiso Soen Zenji
Yogi Hoe Zenji
Hakuun Shutan Zenji
Goso Hoen Zenji
Engo Kokugon Zenji
Kukyu Shoryu Zenji
Oan Donge Zenji
Mittan Kanketsu Zenji
Shogen Sogaku Zenji
Unnan Fugan Zenji
Kido Chigu Zenji
Muin Soin Zenji
Nippo Soshun Zenji
Giten Gensho Zenji
Sekko Soshin Zenji
Toyo Eicho Zenji
Taiga Tankyo Zenji
Koho Genkun Zenji
Sensho Zuisho Zenji
Ian Chisatsu Zenji
Tozen Soshin Zenji
Yozan Keiyo Zenji
Gudo Toshoku Zenji
Shido Bunan Zenji
Dokyo E-tan Zenji
Hakuin E-kaku Zenji
Gasan Jito Zenji
Inzan Itan Zenji
Taigen Shigen Zenji
Gisan Zenrai Zenji
Tekisui Giboku Zenji
Ryoen Genseki Zenji
Seisetsu Genjyo Zenji
Bokuo Soun Zenji
Tekio Sogen Zenji
(Japan)
Nanpo Shomyo Zenji
Shuho Myocho Zenji
Kanzan Egen Zenji
Jyuo Soshitsu Zenji
16
MAKAHANNYA HARAMITA SHINGYO
Kan-ji-zai-bo-satsu, gyo-jin-han-nya ha-ra-mitta-ji, sho-ken-go-on-kai-ku, do issai ku-yaku.
Sha-ri-shi, shiki-fu-i-ku, ku-fu-i-shiki, shikisoku-ze-ku, ku-soku-ze-shiki, ju-so-gyo-shiki,
yaku-bu-nyo-ze. Sha-ri-shi, ze-sho-ho-ku-so,
fu-sho fu-metsu, fu-ku fu-jo, fu-zo fu-gen.
Ze-ko ku-chu, mu-shiki mu-ju-so-gyo-shiki,
mu-gen-ni-bi-zesshin-i, mu-shiki-sho-ko-misoku-ho, mu-gen-kai-nai-shi-mu-i shiki-kai-mumu-myo-yaku mu-mu-myo-jin, nai-shi-mu-roshi, yaku-mu ro-shi-jin, mu-ku shu-metsu-do,
mu-chi-yaku mu-toku. I-mu-sho-tok-ko, Bodai-sat-ta, e-han-nya ha-ra-mi-ta-ko, shin-mukei-ge, mu-kei-ge-ko, mu-u-ku-fu, on-ri issai
ten-do-mu-so, ku-gyo, ne-han. San-ze-shobutsu, e-han-nya-ha-ra-mi-ta-ko, toku-a-noku
ta-ra-san myaku-san-bo-dai, ko-chi-han-nya-hara-mit-ta, ze-dai-jin-shu, ze-dai-myo-shu, zemu-jo-shu, ze-mu-to-do-shu, no-jo-issai-ku,
shin-jitsu-fu-ko, ko-setsu-han-nya-ha-ra-mit-tashu, soku-setsu-shu-watsu, “Gya-tei gya-tei, hara-gya-tei, haraso-gya-tei, bo-ji sowaka.”
Hannya-shingyo.
17
SHOSAISHU
(repeat three times)
Na-mu-sa-man-da, mo-to-nan, o-ha-ra-chi, koto-sha, so-no-nan, to-ji-to, en, gya-gya, gya-ki,
gya-ki, unnun, shi-fu-ra-shi-fu-ra, ha-ra-shi-fura-ha-ra-shi-fu-ra, chi-shu-sa-chi-shu-sa, shushi-ri-shu-shi-ri, so-ha-ja-so-ha-ja se-chi-gya,
shi-ri-ei, so-mo-ko.
18
DAIHI ENMAN BUKAI JINSHU
Na-mu-ka-ra-tan-no, to-ra-ya-ya,
Na-mu-o-ri-ya, bo-ryo-ki-chi-shi-fu-ra-ya, fu-jisa-to-bo-ya, mo-ko-sa-to-bo-ya,
mo-ko-kya-ru-ni-kya-ya, en,
sa-ha-ra-ha-ei, shu-tan-no-ton-sha,
Na-mu-shi-ki-ri-to-i-mo-o-ri-ya,
bo-ryo-ki-chi-shi-fu-ra-ri-to-bo,
Na-mu-no-ra-ki-ji-ki-ri-mo-ko-ho-do-sha-mi,
sa-bo-o-to, jo-shu-ben, o-shu-in, sa-bo-sa-tono-mo-bo-gya, mo-ha-te-cho, to-ji-to, en, o-boryo-ki, ryo-gya-chi, kya-ra-chi, i-ki-ri, mo-ko-fuji-sa-to, sa-bo-sa-bo, mo-ra-mo-ra, mo-ki-moki-ri-to-in-ku-ryo-ku-ryo-ke, mo, to-ryo-to-ryoho-ja-ya-chi, mo-ko-ho-ja-ya-chi, to-ra-to-ra,
chi-ri-ni, shi-fu-ra-ya, sha-ro-sha-ro-mo-mo, hamo-ra, ho-chi-ri, i-ki-i-ki, shi-no-shi-no-o-rasan-fu-ra-sha-ri, ha-za-ha-za, fu-ra-sha-ya-kuryo-ku-ryo-mo-ra, ku-ryo-ku-ryo-ki-ri, sha-rosha-ro, shi-ri-shi-ri, su-ryo-su-ryo, fu-ji-ya-fu-jiya, fu-do-ya-fu-do-ya, mi-chi-ri-ya, no-ra-kin-ji,
chi-ri-shu-ni-no,
19
Ho-ya-mo-no,
Shi-do-ya,
Mo-ko-shi-do-ya,
Shi-do-yu-ki, shi-fu-ra-ya,
No-ra-kin-ji,
Mo-ra-no-ra,
Shi-ra-sun-o-mo-gya-ya,
So-bo-mo-ko-shi-do-ya,
Sha-ki-ra-o-shi-do-ya,
Ho-do-mo-gya-shi-do-ya,
No-ra-kin-ji-ha-gya-ra-ya,
Mo-ho-ri-shin-gya-ra-ya,
so-mo-ko,
so-mo-ko,
so-mo-ko,
so-mo-ko,
so-mo-ko,
so-mo-ko,
so-mo-ko,
so-mo-ko,
so-mo-ko,
so-mo-ko,
so-mo-ko,
so-mo-ko,
Na-mu-ka-ra-tan-no-to-ra-ya-ya,
Na-mu-o-ri-ya, bo-ryo-ki-chi,
shi-fu-ra-ya, so-mo-ko,
shi-te-do-mo-do-ra-ho-do-ya, so-mo-ko.
20
DAISEGAKI
(gassho)
Jya-jin-nyu-ryo-shi, san-shi-i-shi-fu,
in-kan-ha-kai-shin, i-shi-yui-shin-zo,
Na-mu-ji-ho-fu,
Na-mu-ji-ho-ha,
Na-mu-ji-ho-sen,
Na-mu-hon-su-shi-kya-mu-ni-fu,
Na-mu-dai-zu-dai-hi-kyu-ku-kan-shi-in-bu-sa,
Na-mu-ki-ko-o-nan-son-sha,
Na-mu-sa-bo, do-to-gya-to,
Bo-ryo-ki-chi, en,
san-mo-ra, san-mo-ra, kin,
Na-mu-su-ryo-bo-ya, to-to-gya-to-ya, to-ji-to,
en, su-ryo-su-ryo, bo-ya-su-ryo, bo-ya-su-ryo,
So-mo-ko.
Na-mu-sa-man-da, ho-do-nan-ban.
Na-mu-ho-shin-ji-rai,
Na-mu-to-ho-ji-rai,
Na-mu-myo-se-shin-ji-rai,
Na-mu-ko-ha-shin ji-rai,
Na-mu-ri-fu-i-ji-rai,
Na-mu-kan-ro-yo-ji-rai,
Na-mu-o-mi-to-ji-rai,
21
Na-mu-o-mi-to-bo-ya-to-to-gya-to-ya, to-ni-yato, o-mi-ri-tsu-bo-bi, o-mi-ri-to, shi-ta-bo-bi, omi-ri-to, bi-gya-ra-chi, o-mi-ri-to, bi-gya-ra-to,
gya-mi-ni, gya-gya-no-shi-to-gya-ri, so-mo-ko.
Jin-shu-kya-ji-jin-nin-shi, fu-shi-o-sa-shu-ki-jin,
gen-kai-ba-mon-sha-ken-shin, shi-do-yu-minsan-zen-do, ki-i-sam-po-ha-bu-ji, kyu-kin-teshin-bu-jo-ka, kun-te-bu-hen-jin-mi-rai, i-shishun-san-zun-pa-shi, ji-ten-ki-jin-shu, go-kinsu-ji-kyu, su-ji-hen, ji-ho-i-shi-ki-jin-kyu.
I-su-shu-an-shu-sen-gen, ho-ta-bu-mo-ki-ro-te,
son-sha-fu-ra-ju-bu-kyu, mo-sha-ri-ku-san-nannyo, su-in-san-nyu-shi-an-shi, san-zu-ha-nanku-shun-san, kyu-mo-kui-ko-sen-nan-su, jinshu-rin-nui, san-jin-zu,
Gen-ni-su-kun-tei, fu-kyu-o-i-shi, go-ten-ishun-san, kai-kyu-jin-bu-do,
ji-ho-san-shi-i-shi-shi-bu, shi-son-bu-sa, mo-kosa, mo-ko-ho-ja-ho-ro-mi.
22
BU CHIN SON SHIN DARANI
No-bo-ba-gya-ba-tei, ta-re-ro-ki-ya, ha-ra-chi,
bi-shi-shu-da-ya, ho-da-ya, ba-gya-ba-tei, tan-iya-ta, on-bi-shu-da-ya, bi-shu-da-ya-sa-ma-sama-san-man-da, ha-ba-sha, so-ha-ra-da, gyachi-gya-ka-no, so-ba-han-ba, bi-shu-tei. A-bishin-sha, to-man-so-gya-ta, ha-ra-ba-sha-no, ami-ri-ta, bi-sei-kei, ma-ka-man-da-ra, ha-da-i, aka-ra, a-ka-ra, a-yu-san-da-ra-ni, shu-da-ya, shuda-ya, gya-kya-no, bi-shu-tei. U-shu-ni-sha, bijya-ya, bi-shu-tei, sa-ka-sa-ra-a-ra, shin-mei, sanso-ni-tei, sa-ra-ba, ta-ta-gya-ta, ba-ro-gya-ni, sata-ha-ra-mi-ta, ha-ri-ho-ra-ni, sa-ra-ba, ta-tagya-ta, ki-ri-da-ya, chi-shu-ta-no, chi-shu-chi-ta,
ma-ka-mo-da-rei, ba-za-ra-gya-ya, so-gya-ta-no,
bi-shu-tei. Sa-ra-ba, ha-ra-da, ha-ya-to-ri, gyachi-ha-ri-bi-shu-tei, ha-ra-chi-ni, ha-ra-da-ya, ayo-ku-shu-tei, san-ma-ya, chi-shu-chi-tei, ma-nima-ni-ma-ka-ma-ni, ta-ta-ta-bo-da, ku-chi-ha-rishu-tei, bi-so-bo-da, bo-ji-shu-tei, jya-ya-jya-ya,
bi-jya-ya, bi-jya-ya, sa-mo-ra, sa-mo-ra, sa-ra-ba,
bo-da, chi-shu-chi-ta-shu-tei, ba-ji-ri-ba-za-ra,
gya-ra-be-ba-za-ran, ha-ba-to-ma-ma, sha-riran, sa-ra-ba-sa-do-ba-nan, sha-gya-ya-ha-ri-bishu-tei. Sa-ra-ba, gya-chi-ha-ri-shu-tei, sa-ra-ba23
ta-ta-gya-ta-shitsu-sha-mei, san-ma-jin-ba, so-endo-sa-ra-ba, ta-ta-gya-ta, san-ma-jin-ba, so-chishu-chi-tei, bo-ji-ya, bo-ji-ya, bi-bo-ji-ya, bi-boji-ya, bo-da-ya, bo-da-ya, bi-bo-da-ya, bi-bo-daya, san-man-da, ha-ri-shu-tei, sa-ra-ba-ta-ta-gyata, ki-ri-da-ya, chi-shu-ta-no, chi-shu-chi-ta-maka-mo-da-rei, so-wa-ka.
SHOSAISHU
(repeat three times)
Na-mu-sa-man-da, mo-to-nan, o-ha-ra-chi, koto-sha, so-no-nan, to-ji-to, en, gya-gya, gya-ki,
gya-ki, unnun, shi-fu-ra-shi-fu-ra, ha-ra-shi-fura-ha-ra-shi-fu-ra, chi-shu-sa-chi-shu-sa, shushi-ri-shu-shi-ri, so-ha-ja-so-ha-ja se-chi-gya,
shi-ri-ei, so-mo-ko.
24
SHIKU SEIGAN MON
(gassho, repeat three times)
Shu-jo mu-hen sei-gan-do;
Bon-no mu-jin sei-gan-dan;
Ho-mon mu-ryo sei-gan-gaku;
Butsu-do mu-jo sei-gan-jo.
ENMEI JUKKU KANNON GYO
(gassho, repeat three times)
Kan-ze-on, na-mu-butsu, yo-butsu-u-in, yobutsu-u-en, bup-po-so-en, jo-raku-ga-jo, chonen-kan-ze-on, bo-nen-kan-ze-on, nen-nen-jushin-ki, nen-nen-fu-ri-shin.
25
TEISHO
26
MAKAHANNYA HARAMITTA
SHINGYO
Kan-ji-zai-bo-satsu, gyo-jin-han-nya ha-ra-mitta-ji, sho-ken-go-on-kai-ku, do issai ku-yaku.
Sha-ri-shi, shiki-fu-i-ku, ku-fu-i-shiki, shikisoku-ze-ku, ku-soku-ze-shiki, ju-so-gyo-shiki,
yaku-bu-nyo-ze. Sha-ri-shi, ze-sho-ho-ku-so,
fu-sho fu-metsu, fu-ku fu-jo, fu-zo fu-gen.
Ze-ko ku-chu, mu-shiki mu-ju-so-gyo-shiki,
mu-gen-ni-bi-zesshin-i, mu-shiki-sho-ko-misoku-ho, mu-gen-kai-nai-shi-mu-i shiki-kai-mumu-myo-yaku mu-mu-myo-jin, nai-shi-mu-roshi, yaku-mu ro-shi-jin, mu-ku shu-metsu-do,
mu-chi-yaku mu-toku. I-mu-sho-tok-ko, Bodai-sat-ta, e-han-nya ha-ra-mi-ta-ko, shin-mukei-ge, mu-kei-ge-ko, mu-u-ku-fu, on-ri issai
ten-do-mu-so, ku-gyo, ne-han. San-ze-shobutsu, e-han-nya-ha-ra-mi-ta-ko, toku-a-noku
ta-ra-san myaku-san-bo-dai, ko-chi-han-nya-hara-mit-ta, ze-dai-jin-shu, ze-dai-myo-shu, zemu-jo-shu, ze-mu-to-do-shu, no-jo-issai-ku,
shin-jitsu-fu-ko, ko-setsu-han-nya-ha-ra-mit-tashu, soku-setsu-shu-watsu, “Gya-tei gya-tei, hara-gya-tei, haraso-gya-tei, bo-ji sowaka.”
Hannya-shingyo.
27
SHOSAISHU
(repeat three times)
Na-mu-sa-man-da, mo-to-nan, o-ha-ra-chi, koto-sha, so-no-nan, to-ji-to, en, gya-gya, gya-ki,
gya-ki, unnun, shi-fu-ra-shi-fu-ra, ha-ra-shi-fura-ha-ra-shi-fu-ra, chi-shu-sa-chi-shu-sa, shushi-ri-shu-shi-ri, so-ha-ja-so-ha-ja, se-chi-gya,
shi-ri-ei, so-mo-ko.
28
DAIHI ENMAN BUKAI JINSHU
Na-mu-ka-ra-tan-no, to-ra-ya-ya,
Na-mu-o-ri-ya, bo-ryo-ki-chi-shi-fu-ra-ya,
fu-ji-sa-to-bo-ya, mo-ko-sa-to-bo-ya,
mo-ko-kya-ru-ni-kya-ya, en,
sa-ha-ra-ha-ei, shu-tan-no-ton-sha,
Na-mu-shi-ki-ri-to-i-mo-o-ri-ya,
bo-ryo-ki-chi-shi-fu-ra-ri-to-bo,
Na-mu-no-ra-ki-ji-ki-ri-mo-ko-ho-do-sha-mi,
sa-bo-o-to, jo-shu-ben, o-shu-in, sa-bo-sa-tono-mo-bo-gya, mo-ha-te-cho, to-ji-to, en, o-boryo-ki, ryo-gya-chi, kya-ra-chi, i-ki-ri, mo-ko-fuji-sa-to, sa-bo-sa-bo, mo-ra-mo-ra, mo-ki-moki-ri-to-in-ku-ryo-ku-ryo-ke, mo, to-ryo-to-ryoho-ja-ya-chi, mo-ko-ho-ja-ya-chi, to-ra-to-ra,
chi-ri-ni, shi-fu-ra-ya, sha-ro-sha-ro-mo-mo, hamo-ra, ho-chi-ri, i-ki-i-ki, shi-no-shi-no-o-rasan-fu-ra-sha-ri, ha-za-ha-za, fu-ra-sha-ya-kuryo-ku-ryo-mo-ra, ku-ryo-ku-ryo-ki-ri, sha-rosha-ro, shi-ri-shi-ri, su-ryo-su-ryo, fu-ji-ya-fu-jiya, fu-do-ya-fu-do-ya, mi-chi-ri-ya, no-ra-kin-ji,
chi-ri-shu-ni-no,
29
Ho-ya-mo-no,
Shi-do-ya,
Mo-ko-shi-do-ya,
Shi-do-yu-ki, shi-fu-ra-ya,
No-ra-kin-ji,
Mo-ra-no-ra,
Shi-ra-sun-o-mo-gya-ya,
So-bo-mo-ko-shi-do-ya,
Sha-ki-ra-o-shi-do-ya,
Ho-do-mo-gya-shi-do-ya,
No-ra-kin-ji-ha-gya-ra-ya,
Mo-ho-ri-shin-gya-ra-ya,
so-mo-ko,
so-mo-ko,
so-mo-ko,
so-mo-ko,
so-mo-ko,
so-mo-ko,
so-mo-ko,
so-mo-ko,
so-mo-ko,
so-mo-ko,
so-mo-ko,
so-mo-ko,
Na-mu-ka-ra-tan-no-to-ra-ya-ya,
Na-mu-o-ri-ya, bo-ryo-ki-chi,
shi-fu-ra-ya, so-mo-ko,
shi-te-do-mo-do-ra-ho-do-ya, so-mo-ko.
30
MUSO KOKUSHI YUIKAI
(gassho)
Ware-ni san-to-no deshi-a-ri, iwa-yuru moretsu-ni-shite shoen-o ho-ge-shite sen-itsu-ni
koji-o kyu-mei-suru, kore-o jyo-to-to-na-su,
shu-gyo jyun-nara-zu-haku-zatsu-ni-shite gakuo kono-mu, kore-o chu-to-to-iu, mizu-kara
kore-i no ko-ki-o kura-mashi-te bu’-sono en-dao tashi-namu, kore-o geto-to nazu-ku moshisore shin-o gesho-ni yowa-shi-me gyo-o bunpitsu-ni tatsu-ru-mono, kore-wa te-zu-no zokunin na-ri, geto-to nasu-ni tara-zu, iwan-ya hojiki an-min ho-itsu-ni-shite toki-o sugo-sumono kore-o shiryu-to iwan-ya, ko-jin yon-de
eka-han-no-to-na-su, sude-ni-kore so-ni aru-zu,
waga-deshi-to-sho-shite ji-chuu oyo-bi ta’chuuni shutsu-nyu-suru-koto-o yuru-sa-zu, zan-ji-no
shutsu-nyu-sura yuru-sa-zu, nan-zo iwan-ya
kita’-te kato-o moto-muru-o-ya, ro-so kaku-nogoto-kino setsu-o-na-su, iu-koto-naka-re hakuai-no jio-kaku-to, tada-tano-hio-shiri ayamichi-o
ara-tame-te, somon-no shuso-oto-nasu-ni ta-enkoto-o yo-suru-no-mi.
31
SHIKU SEIGAN MON
(gassho, repeat three times)
Shu-jo mu-hen sei-gan-do;
Bon-no mu-jin sei-gan-dan;
Ho-mon mu-ryo sei-gan-gaku;
Butsu-do mu-jo sei-gan-jo.
32
OTHERS
33
HAKUIN OSHO ZAZEN WASAN
(gassho)
Shujo honrai hotoke nari,
mizu to kori no gotoku nite,
mizu o hanarete kori naku,
shujyo no hoka ni hotoke nashi.
Shujyo chikaki o shirazu shite,
toku motomuru haka nasa yo.
Tatoeba mizu no naka ni ite,
katsu o sakebu ga gotoku nari.
Chojya no ie no ko to nari te,
hinri ni mayou ni koto narazu.
Rokushu rinne no innen wa,
onore ga guchi no yamiji nari.
Yamiji ni yamiji o fumi soete,
itsuka shoji o hanaru beki.
Sore makaen no zenjo wa,
shotan suru ni amari ari.
Fuse ya jikai no sho hara mitsu,
nenbutsu zange shugyo to,
sono shina oki shozengyo,
mina kono uchi ni ki suru nari.
Ichiza no ko o nasu hitomo,
tsu mishi muryo no tsumi horobu,
akushu izuku ni ari nubeki,
34
jodo sunawachi to karazu.
Katajikenakumo kono nori o,
hito tabi mimi ni fururu toki,
santan zuiki suru hito wa,
fuku o uru koto kagiri nashi.
Iwanya mizu kara e ko shite,
jiki ni jisho o sho sure ba,
jisho sunawachi musho nite,
sudeni keron o hanaretari.
Inga ichinyo no mon hirake,
muni musan no michi naoshi.
Muso no so o so to shite,
yuku mo kaeru mo yoso narazu,
munen no nen o nen to shite,
utau mo mau mo nori no koe
zanmai muge no sora hiroku,
shichi enmyo no tsuki saen.
Kono toki nani o ka motomu beki,
jyaku metsu genzen suru yue ni,
tosho sunawachi renge koku,
kono mi sunawachi hotoke nari.
35
KOZEN DAITO KOKUSHI YUIKAI
(gassho)
Nanjira shonin, kono sanchu ni kittate, do no
tame ni, kobe o atsumu. Ejiki no tame ni suru
koto nakare. Kata atte kizu to yu koto naku,
kuchi atte kurawazu to yu koto nashi. Tada sube
karaku, jyuni jichu, murie no tokoro ni mukatte,
kiwame kitari kiwame sarubeshi. Koin ya no
gotoshi, tsutsushinde zoyojin suru koto nakare.
Kanshu seyo, kanshu seyo.
Roso angya no nochi, aruiwa jimon hanko,
bukkaku kyokan kingin o chiribame, tashu
nyonetsu, aruiwa jyukyo fujyu, choza fuga, ichijiki
bosai, rokuji gyodo, tatoi in mo ni shi saru to
iedomo, busso fuden no myodo o motte, kyokan
ni kazai sezunba, tachimachi inga o hatsumushi,
shin pu chini otsu. Mina kore jama no shuzoku
nari. Roso yo o saru koto hisashiku tomo, jison
to shosuru koto o yuru saji. Aruiwa ichi nin ari,
yagai ni menzetsu shi, ippa botei, sekkyaku
shonai ni, ya sai kon o nite, kisshite hi o sugu
sutomo, sen-itsu ni, koji o kyumei suru tei wa,
roso to nichi-nichi shoken, ho on tei no hito nari.
Tareka aete kyokotsu senya, bensen, bensen.
36
DAIE ZENJI HOTSUGANMON
(gassho)
Tada nega wakuba sore gashi doshin kengo ni
shite cho on futai shitai kyo an shinjin yumyo
shubyo koto gotoku nozoki kon san sumiyakani
shoji munan musai muma musho jaro ni
mukawazu jiki ni sho do ni itte bonno
shometsu shi chie zochoshi tonni daiji o satotte
hotoke no emyo o tsugi moro moro no shujo
o doshite busso no on wo hozen koto o tsugi ni
koi nega wakuba sore gashi rimmyo jyu no toki
sho byosho no shichi jitsu izen ni arakajime shi
no itaran koto shitte anjyu shonen matsugo jizai
ni konomi o sute owatte sumiyaka ni butsudo ni
shoji ma no atari shobutsu ni mamie shokaku
no ki o uke hokkai ni bunshin shite amaneku
shujo o dosen koto o juppo sanze issai no sho
butsu sho son bosatsu makasatsu makahannya
haramitsu.
37
CHUHO KOKUSHI ZAYU NO MEI
(gassho)
Ma’se-no-biku kata-chi sha-mon-ni-nite kokoroni zan-ki-naku mini-hoi-eo-tsuke-te omo-i
zoku-jin-ni-so-mu kuchi-ni kyo-ten-o-jyushi-te
koko-roni don-yoku-o omo-i hiru-wa myo-rinifuke-ri yoru-wa ai-chaku-ni-yo-u hoka-jika-ioara-wa-shi uchi-mitsu-bon-o-na-su sudi-ni
sero-o ito-nan-de naga-ku shutsu-rio bo-zu
hito-eni mo-so-o shu-shi sude-ni sho-chio
nage-utsu hito tsuni-wa do-shin ken-goni-shite
sube-kara-ku ken-sho-o yo-sube-shi futa-tsuniwa wato-o gicha-kushi-te san-tetsu-o kamu-gagoto-ku-seyo mitsu-niwa cho-za futo-n wakiseki-ni tsuku-ru-koto-naka-re yotsu-niwa bussono-go-mite tsune-ni mizu-kara zan-kise-yo itsutsuni-wa kai-tai sho-jyo-ni-shite shin-shin-o
kega-su-koto-naka-re mutsu-niwa igi-jaku-jyoni-shite bo-ran-o hoshi-i-mama-ni suru-kotonaka-re nana-tsuni-wa sho-go tei-sei kesho-o
kono-mu-koto-naka-re yatsu-niwa hito-no shinzuru nashi-to-ie-domo hito-no soshi-rio ukuru-koto naka-re koko-notsu-niwa tsune-ni jyoshu-o tazu-sae-te do-shano-chiri-o-hara-e toniwa do-gyo umu-koto-no-shite aku-made on38
jiki suru-koto-naka-re sho-ji-jida-i ko-in oshimube-shi mujyo-o-jin-soku toki-hito-o mata-zu
jin-shin uke-gata-shi ima-sude-ni-uku bu-ppokiki-gata-shi ima-sude-ni-kiku kono-mi kon-jyoni mukka-te-dose-zun-ba sara-ni izu-reno-tokoroni mukka-te-ka kono-mio do-sen.
39
SHU REN NEN JIN SHU
Surangama Sutra Dharani
(Note while chanting: hyphens here indicate a “stretching” of the
preceding syllable)
No ren nen wi jo- ji ho zoRen nen wi jo- ji ho zoRen nen wi jo- ji ho zoRen nen wi jo- ji ho zoChapter one:
Nan mu sat tan do-, su gya- to ya-, ora ko- chi-,
sammya sa- fudo sha-, sa ta do-, fudo kyu shishu ni san, namu sa- bo- fudo fuchi, sato bibya-, namu sato nan, sammya sa fudo-, kyu shi
nan, so ja ra bo gya, su gya nan, namu ryo- ki
ora kato nan, namu su- ryo- to bo no nan,
namu so ge ri to- gya min nan, namu ryo- kisammya gya to nan, sammya gya ho ra-, chi bo
to no nan, namu chi- bo- ri shu nan, namu shi
do ya-, bi chi ya-, tora ri shu nan, sha- ho- noke ra ko- so- ko- so- ra mo to nan, namu ho ra
ka mo ni, namu in to- ra- ya-, nam bo gya bochi-, ryo to- ra ya-, u mo ho- chi-, so- ki- yaya-, nam bo gya bo- chi-, no ra ya no ya-, ho ja
40
mo ko-, sa mo to ra-, namu shi ge ri to ya-, nam
bo gya bo- chi-, mo ko kya ra ya-, chi ri ho ra
no- kya- ra-, bi do ra- ho no-, gya ra ya-, o chi
mo chi-, shi mo sha no ni-, ho shi ni-, mo to ri
kya no-, namu shi ge ri to ya-, nam bo gya bochi-, to to gya to kyu ra ya-, namu ho chi mokyu ra ya-, namu ho jya ra- kyu ra ya-, namu
mo- ni- kyu ra ya-, namu kya sha kyu ra ya, nam
bo gya bo- chi-, chi ri sa- shu ra shi no-, ho ra
ko ra no ra sha ya-, to to gya to ya-, nam bo gya
bo- chi-, namu o mi to bo ya-, to to gya to ya-,
ora ko- chi-, sammya sa- fudo ya-, namu bo ya
bo- chi-, o- su bi ya-, to to gya to ya-, ora kochi-, sammya sa- fudo ya-, nam bo gya bo- chi,
bi sha jya ya-, kyu ryo- bi shu ri ya-, hora hora
sha ya-, to to gya to ya-, nam bo gya bo- chi,
sam bu su bi to-, sa ren- no ra ra sha ya-, to to
gya to ya, ora ko- chi-, sammya sa fudo ya-,
nam bo gya bo- chi, sha ki ya- mo no ei, to to
gya to ya-, ora ko- chi-, sammya sa- fudo ya-,
nam bo gya bo- chi, ra to no- ki tsu ra sha ya-,
to to gya to ya-, o ra ko- chi-, sammya sa- fu do
ya-, chi bya na- mu- so ge ri to-, ei tan bo gya
bo to-, sa to do- kya tsu shu mi san-, sa ta doho do ra-, namu o ho ra- shitan, ho ra, cho- ki
ra-, sa ra bo- fudo- ke ra ko-, ni ke ra ko-, ke
41
gya ra ko ni-, ho ra bi chi ya-, shi do ni-, o kya
ra-, mi ri shu-, ho ri to ra ya- ni ke ri-, sa ra bo-,
ho do no-, mo sha ni-, sa ra bo-, to shu sa- to
shi han-, ho no ni- ho ra ni-, sha- tsu- ra- shi chi
nan-, ke ra ko- so ko- so ra sha jya ya-, bi do
ben sa no ke- ri-, o shu sa- bi sha chi nan-, no
sha ja- tora sha ja-, hora sa to no ke ri-, o shu
sa- nan mo ko- ke ra ko sha ja-, bi do ben sa no
ke- ri-, sa bo sha- tsu ryo ni- ho ra sha ja-, ko ra
to shi han- no sha no sha ni-, bi sha ja- shi do
ra-, o ki ni- u to- kya ra sha ja-, o ho ra- shi do
kyu ra-, mo ko ho ra sen- shi-, mo ko te cho-,
mo ko chi sha-, mo ko sui to- sha ho ra-, mo ko
ho ra- ho do ra-, ho shi ni-, o ri ya to ra-, bi ri
kyu shi-, shi bo bi sha ya-, ho ja ra- mo ri chi-,
hi sha ryo- to-, bo to mo kya-, ho jya ra, shikano o sha, mora shi bo, hora shi do, ho jya rasen- shi-, bi sha ra sha-, se to sha-, bi chi bo-, fu
shi do-, su mo ryo- bo-, mo ko sui- to-, o ri ya
to ra-, mo ko ho ra- o ho ra-, ho jya ra-, sha ke
ra shi bo-, ho jya ra- kyu mo ri-, kyu ra to ri-, ho
jya ra-, ka sa to sha- bi chi ya-, ke sha- no-, mo
ri gya-, kyu su mo bo-, ke ra to no-, bi ru sha
no-, kyu ri ya-, ya ra to-, shu ni san, bi sha ryobo-, mo ni sha-, ho jya ra-, kya no- kya ho ra
bo-, ryo sha no-, ho jya ra- to shi sha-, sui to
42
sha- kya mo ra-, sa sha shi-, ho ra bo-, ei chichi-, mo to ra ke no-, so bi ra san-, ki han- tsu,
in- tsu no, mo- mo- sha-.
Chapter two:
U ki ri shu ken- no-, ho ra sha- shi- do-, sa ta
do- katsu shu ni san-, ku ki- tsu ryo- yo-, se bo
no-, ku ki- tsu ryo- yo-, shita ho no, ku ki- tsuryo- yo-, ho ra shu chi ya-, sa bo sha-, no ke
ra-, ku ki- tsu ryo- yo-, sa bo ya sha-, ka ra so
so-, kera ko sha ja-, bi do ben- sa no ke ra-, ku
ki- tsu ryo- yo-, sha tsu ra-, shi chi nan-, ke ra
ko-, so ko- so ra nan-, bi do ben-, sa no ra-, ku
ki- tsu ryo- yo-, ra sha bo gya ban, sa to do-,
kya tsu shu ni san-, ho ra ten- sha ki ri-, mo koso ko sa ra-, fu jyu so ko- sa ra-, shi ri sa-, kyu
shi so ko- sa ni chi ri-, o bi chi-, shi bo ri to-, sasa- a gya-, mo ko ho ja-, ryo to ra-, chi ri fu bo
no-, man sa ra-, u kin-, u shi chi- ho bo tsu-,
mo- mo-, in tsu no, mo- mo-sha-.
Chapter three:
Ra sha bo ya-, shu ra bo-ya-, o ki ni bo ya-, u
to kya bo ya-, bi sha bo ya-, sha sa to ra bo ya-,
ho ra- sha- ke ra bo ya-, to shi sha bo ya-, o sha
ni bo ya-, o kya ra-, mi ri shu bo ya-, to ra ni- fu
43
mi ken-, bo gya bo to bo ya-, u ra kya bo to bo
ya-, ra sha- ta sha- bo ya-, no kya- bo ya-, bi shu
ta bo ya-, su bo ra no bo ya-, ya sha- ke ra ko-,
ra sha su- ke ra ko-, bi ri do- ke ra ko-, bi sha jake ra ko-, fu do ke ra ko-, kyu ha za- ke ra ko-,
fu ta no- ke ra ko-, kya sha fu ta no- ke ra ko-,
shi ge do- ke ra ko-, ohashi mora- ke ra ko-, uta
moto- ke ra ko-, sha ya ke ra ko-, ki ri ho chi- ke
ra ko-, sha to ko ri nan-, ke bo ko ri nan-, ryo
chi ra- ko ri nan-, mo so- ko ri nan-, me to- ko
ri nan-, mo sha- ko ri nan-, sha to- ko ri ni-, shi
bi do- ko ri nan-, bi do- ko ri nan, ho do- ko ri
nan-, o shu sa- ko ri ni-, shi do- ko ri ni-, chi sa
sa bi san, sa bo- ke ra ko nan-, bi do ya sha-, shi
do ya mi-, ki ra ya mi-, hori ho ra-, sha gya-, ki
ri tan, bi do ya sha-, shi do ya mi-, ki ra ya mi-,
sai ni-, ki ri tan-, bi do ya sha-, shi do ya mi-, ki
ra ya mi-, mo ko ho jyu, ho do ya-, ryo to ra-, ki
ri tan-, bi do ya sha-, shi do ya mi-, ki ra ya mi-,
no ra ya no-, ki ri tan-, bi do ya sha-, shi do ya
mi-, ki ra ya mi-, to to gya- ryo sa shi-, ki ri tan-,
bi do ya sha-, shi do ya mi-, ki ra ya mi-, mo ko
kya ra-, mo to ri kya no-, ki ri tan-, bi do ya
sha-, shi do ya mi-, ki ra ya mi-, kya ho ri gya-,
ki ri tan-, bi do ya sha-, shi do ya mi-, ki ra ya
mi-, sha ya ke ra-, mo to ke ra-, sa bo ra to-, so
44
to no-, ki ri tan-, bi do ya sha-, shi do ya mi-, ki
ra ya mi-, sha tsu ra- ho ki ni-, ki ri tan-, bi do
ya sha-, shi do ya mi-, ki ri ya mi-, bi ri yo-, ki ri
shi-, natto- ki sa ra-, kya no ho chi-, so ki ya-, ki
ri tan, bi do ya sha-, shi do ya mi-, ki ra ya mi-,
no ke no-, sha ra ho no-, ki ri tan, bi do ya sha-,
shi do ya mi-, ki ra ya mi-, o ra kan-, ki ri tan, bi
do ya sha-, shi do ya mi-, ki ra ya mi-, bi do ra
gya-, ki ri tan, bi do ya sha-, shi do ya mi-, ki ra
ya mi-, ho ja ra ho ni-, kyu ki ya kyu ki ya, kya
chi ho chi, ki ri tan-, bi do ya sha-, shi do ya
mi-, ki ra ya mi-, ra sha bo-, bo gya ban-, in- tsu
no, mo- mo- sha-.
Chapter four:
Bo gya ba-, sa tan do-, ho do ra-, na mu sui tochi-, o shi do- no ra ra gya-, ho ra bo-, shi fu
sa-, bi gya sa ta do-, ho chi ri-, shi fu ra- shi fu
ra-, to ra- to ra-, bi do ra- bi do ra-, shi do shi
do-, ku ki ku ki-, ha za han za-, ha za ha za-, ha
za so ko-, ki- ki- han, o mo gya ya han, o ho ra
chi- ko to han, ho ra- ho ra to han, o su ra- bi
do ra- bo gya ban, sa bo chi- bi bi han, sa bo-,
no kya bi han, sa bo-, ya sha bi han, sa bo-, ke
to bo bi han, sa bo-, fu ta no bi han, kya sha fu
ta no bi han, sa bo to ryo- ki chi bi han, sa bo-,
45
to shu bi ri-, kyu shu chi bi han, sa bo-, shi bo ri
bi han, sa bo-, ohashi mo ri bi han, sa bo-, sha
ra- ho no bi han, sa bo-, chi chi ki bi han, so
bo-, ta mo- to ki bi han, sa bo-, bi do ya ra-, shi
sha ri bi han, sha ya ke ra- mo to ke ra-, sa bo-,
ra to- so to ki bi han, bi chi ya-, sha ri bi han,
sha tsu ra-, ho ki ni bi han, ho hya ra- kyu mo
ri-, bi do ya ra shi bi han, mo ko ho ra cho- sha
ki ri bi han, ho hya ra-, sho- ke ra ya, ho ra- sha
ki ra-, sha- e han, mo ko- kya ra ya-, mo ko mo
to ri kya no-, na mu so ke ri to- ya han, bi shu
no-, bi e han-, ho ra ko- mo ni e han, o ki ni e
han, mo ko ke ri e han, ke ra to ji e han, me to
ri e han, ro - to ri e han, sham bu so- e han, ke
ra ra to ri e han, kya ho ri e han, o chi mo shi
do-, kya shi mo sha no-, ho su ni e han, en ki
shi, sa- to bo sha, mo mo, in tsu no- mo- mosha-.
Chapter five:
To shu sa shi do, o mo to ri shi- do -, u sha- ko
ra-, kya bo ko ra-, ryo chi ra ko ra-, ho so ko
ra-, mo ja ko ra-, sha to ko ra-, shi bi do ko ra-,
ho ra ya- ko ra-, ken- to ko ra-, fu su bo ko ra-,
ho ra- ko ra-, ho jya ko ra-, ho bo shi do-, to
shu sa shi do-, ro- to ra shi do-, ya sha- ke ra
46
ko-, ra sha su- ke ra ko-, bi ri do- ke ra ko-, bi
sha jya- ke ra ko-, fu do ke ra ko-, kyu ha za- ke
ra ko-, shi ge do- ke ra ko-, u ta mo to ke ra ko-,
sha ya ke ra ko-, o ha sa mora- ke ra ko-, sa ki
ga- sa- ki ni- ke ra ko-, ri fu ji- ke ra ko-, sha mi
gya- ke ra ko-, sha ki ni- ke ra ko-, mo to ra-, na
chi gya- ke ra ko-, o ra bo- ke ra ko-, ke to ho ni
ke ra ko-, shi fu ra-, i gya- ki gya-, sui- chi ya
gya-, to ri chi ya- gya-, sha to- ta gya-, ni chi shi
fu ra-, bi sa mo-, shi fu ra-, ho chi gya-, bi chi
gya-, shi ri shu mi gya-, so ni ho chi gya-, sa
bo-, shi fu ra-, shi ryo- ki chi-, mo to bi-, ta ryo
shu ken, o ki ryo ken, mo ki ryo ken, ke ri toryo ken, ke o ko ke ran, ke no shu ran, tan- to
shu ran, ki ri yo shu ran, mo mo shu ran, ho ri
shi bo shu ran, bi ri shu sa shu ran, u to ra shu
ran, ke shi shu ran, ho shi chi shu ran, u ryoshu ran, sho- gya shu ran, ka shi do shu ran, ho
do shu ran, so bo a gya-, ho ra sha gya shu ran-,
fu do bi do sa-, sa ki ni- shi fu ra-, to to ryo
gya- ke to ryo ki shi- ho ru to- bi -, sa bo ryoko ri gya-, shu sa to ra- so no ke ra-, bi sa yu
gya-, o ki ni- u to gya-, mo ra bi ra-, ken- to ra-,
o kya ra- mi ri shu- ta ri bo gya-, chi ri ra sa-, bi
ri shu shi gya-, sa bo no- kyu- ra-, sui- gya- bi
ke ra ri ya sha do ra su-, mo ra su- bi chi san- so
47
bi san-, shi te do- ho do ra-, mo ko ho ja ryoshu ni san-, mo ko ho ra- sha ki ran-, ya ho to
do- sha yu sha no-, me to ri no-, bi do ya- ho
do kya ru mi-, chi shu ho do kya ru mi-, ho ra
bi do- ho do kya ru mi-, to ji to- en-, o no ri-, bi
sha chi-, bi ra ho ja ra to ri-, ho do ho do ni, ho
ja ra- ho ni han-, ku ki tsu ryo yo han, so- moko-,
mo- ko- ho- ja- ho- ro- mi-,
mo- ko- ho- ja- ho- ro- mi-,
mo- ko- ho- ja- ho- ro- mi-,
mo- ko- ho- ja- ho- ro- mi-.
(Note from Hosokawa Roshi regarding this version of Shu Ren Nen
Jin Shu: “All the Daihonzan in Japan have a different way of
chanting this Darani (Shu). I chant it according to the Tenryu-ji
tradition because of my background.”)
48
KAIKYOGE
(gassho)
Mujo jinjin mimyo no ho hyaku sen man go
nan sogu ga kon kenmon toku juji gan ge
nyorai shinjitsu gi.
49
MEALTIME OKYO
50
MAKAHANNYA HARAMITTA
SHINGYO
Kan-ji-zai-bo-satsu, gyo-jin-han-nya ha-ra-mitta-ji, sho-ken-go-on-kai-ku, do issai ku-yaku.
Sha-ri-shi, shiki-fu-i-ku, ku-fu-i-shiki, shikisoku-ze-ku, ku-soku-ze-shiki, ju-so-gyo-shiki,
yaku-bu-nyo-ze. Sha-ri-shi, ze-sho-ho-ku-so,
fu-sho fu-metsu, fu-ku fu-jo, fu-zo fu-gen.
Ze-ko ku-chu, mu-shiki mu-ju-so-gyo-shiki,
mu-gen-ni-bi-zesshin-i, mu-shiki-sho-ko-misoku-ho, mu-gen-kai-nai-shi-mu-i shiki-kai-mumu-myo-yaku mu-mu-myo-jin, nai-shi-mu-roshi, yaku-mu ro-shi-jin, mu-ku shu-metsu-do,
mu-chi-yaku mu-toku. I-mu-sho-tok-ko, Bodai-sat-ta, e-han-nya ha-ra-mi-ta-ko, shin-mukei-ge, mu-kei-ge-ko, mu-u-ku-fu, on-ri issai
ten-do-mu-so, ku-gyo, ne-han. San-ze-shobutsu, e-han-nya-ha-ra-mi-ta-ko, toku-a-noku
ta-ra-san myaku-san-bo-dai, ko-chi-han-nya-hara-mit-ta, ze-dai-jin-shu, ze-dai-myo-shu, zemu-jo-shu, ze-mu-to-do-shu, no-jo-issai-ku,
shin-jitsu-fu-ko, ko-setsu-han-nya-ha-ra-mit-tashu, soku-setsu-shu-watsu, “Gya-tei gya-tei, hara-gya-tei, haraso-gya-tei, bo-ji sowaka.”
Hannya-shingyo.
51
JYU BUTSU MYO (gassho)
Shin-jin-pa-shin-bi-ru-sha-no-fu.
En-mon-ho-shin-ru-sha-no-fu.
Sen-pai-kya-shin-shi-kya-mu-ni-fu.
To-rai-a-san-mi-ru-son-bu.
Ji-ho-san-shi-i-shi-shi-fu.
Dai-shin-bun-ji-su-ri-bu-sa.
Dai-an-fu-gen-bu-sa.
Dai-hi-kan-shi-in-bu-sa.
Shi-son-bu-sa-mo-ko-sa.
Mo-ko-ho-jya-ho-ro-mi.
KIS’SHUKU GE
(Morning meal [shukuza] only; gassho)
Shu-yu-jyu-ri, Nyo-i-an-jin,
Koho-buhen, Kyu-kin-jyo-ra.
KIS’SAI GE
(Midday meal [saiza] only; gassho)
San-te-ru-mi, Shi-fu-kyu-sun,
Ha-kai-yu-jin, Fu-zun-kyu-nyo.
52
SEJIKI NO GE (Saba Ge)
Ji-ten-ki-jin-shu, Go-kin-su-ji-kyu,
Su-ji-hen-ji-ho, I-shii-ki-jin-kyu.
SHOKUJI GOKAN (Gokan Mon)
(gassho)
Hitotsu-ni-wa-koo-no-tasho-o-hakari-ka-noraisho-o-hakaru.
Futatsu-ni-wa-onore-ga-tokugyo-no-zenketsuo-hakatte-kuni-o-zu.
Mit’tsu-ni-wa-shin-o-fusegi-togatonto-ohanaruru-o-shuu-to-su.
Yot’tsu-ni-wa-masa-ni-ryoyaku-o-koto-to-suruwa-gyo-ko-o-ryo-zen-ga-tame-nari.
Itsutsu-ni-wa-do-gyo-o-jo-zen-ga-tame-nimasa-ni-kono-jiki-o-uku-beshi.
53
SHOKUJI SEI GAN NO GE (San Shi Ge)
(gassho)
Ikku idan issai aku.
Niku isshuu issai zen.
Sanku ido shoshu jyo.
Kaigu jyo butsu do.
SES’SUI NO GE
(After both meals; gassho)
Ga-shi-sen-pa’sui, nyo-ten-kan-ro-mi, Se-yo-kijin-shu. Shitsu-ryo-toku-bo-man, On-ma-kura-sai-so-wa-ka.
SHUKKU GO GE
(After morning meal [shukuza] only; gassho)
Nya-ku-ki-shuku-i, Togan-shu-jo,
sho-sa-kai-ben, Gu-sho-bup’po.
SAIGO GE
(After midday meal [saiza] only; gassho)
Bon-jiki-kot’chi-shiki-riki-ju,
I-shin-jip’po-san-ze-yu.
E-in-ten-ka-fu-sai-nen,
I’sai-shu-jo-gyaku-jin-zu.
54
OKYO FOR DAILY LAY PRACTICE
55
(If you maintain an altar [butsudan], light candles and offer incense)
JYU BUTSU MYO
(gassho)
Shin-jin-pa-shin-bi-ru-sha-no-fu.
En-mon-ho-shin-ru-sha-no-fu.
Sen-pai-kya-shin-shi-kya-mu-ni-fu.
To-rai-a-san-mi-ru-son-bu.
Ji-ho-san-shi-i-shi-shi-fu.
Dai-shin-bun-ji-su-ri-bu-sa.
Dai-an-fu-gen-bu-sa.
Dai-hi-kan-shi-in-bu-sa.
Shi-son-bu-sa-mo-ko-sa.
Mo-ko-ho-jya-ho-ro-mi.
SANGEMON
(gassho, repeat three times)
Ga shaku sho zo shoakugo kaiyu mushi
tonjinchi jushin gui shi shosho issai gakon kai
sange.
56
SANKI KAI
(gassho, repeat three times)
Namu-kie-butsu,
namu-kie-ho,
namu-kie-so.
Kie-butsu-mujo-son,
kie-ho-riyoku-son,
kie-so-wago-son.
Kie-butsu-kyo,
kie-ho-kyo,
kie-so-kyo.
MAKAHANNYA HARAMITA SHINGYO
Kan-ji-zai-bo-satsu, gyo-jin-han-nya ha-ra-mitta-ji, sho-ken-go-on-kai-ku, do issai ku-yaku.
Sha-ri-shi, shiki-fu-i-ku, ku-fu-i-shiki, shikisoku-ze-ku, ku-soku-ze-shiki, ju-so-gyo-shiki,
yaku-bu-nyo-ze. Sha-ri-shi, ze-sho-ho-ku-so,
fu-sho fu-metsu, fu-ku fu-jo, fu-zo fu-gen.
Ze-ko ku-chu, mu-shiki mu-ju-so-gyo-shiki,
mu-gen-ni-bi-zesshin-i, mu-shiki-sho-ko-mi57
soku-ho, mu-gen-kai-nai-shi-mu-i shiki-kai-mumu-myo-yaku mu-mu-myo-jin, nai-shi-mu-roshi, yaku-mu ro-shi-jin, mu-ku shu-metsu-do,
mu-chi-yaku mu-toku. I-mu-sho-tok-ko, Bodai-sat-ta, e-han-nya ha-ra-mi-ta-ko, shin-mukei-ge, mu-kei-ge-ko, mu-u-ku-fu, on-ri issai
ten-do-mu-so, ku-gyo, ne-han. San-ze-shobutsu, e-han-nya-ha-ra-mi-ta-ko, toku-a-noku
ta-ra-san myaku-san-bo-dai, ko-chi-han-nya-hara-mit-ta, ze-dai-jin-shu, ze-dai-myo-shu, zemu-jo-shu, ze-mu-to-do-shu, no-jo-issai-ku,
shin-jitsu-fu-ko, ko-setsu-han-nya-ha-ra-mit-tashu, soku-setsu-shu-watsu, “Gya-tei gya-tei, hara-gya-tei, haraso-gya-tei, bo-ji sowaka.”
Hannya-shingyo.
SHOSAISHU
(repeat three times)
Na-mu-sa-man-da, mo-to-nan, o-ha-ra-chi, koto-sha, so-no-nan, to-ji-to, en, gya-gya, gya-ki,
gya-ki, unnun, shi-fu-ra-shi-fu-ra, ha-ra-shi-fura-ha-ra-shi-fu-ra, chi-shu-sa-chi-shu-sa, shushi-ri-shu-shi-ri, so-ha-ja-so-ha-ja se-chi-gya,
shi-ri-ei, so-mo-ko.
58
HONZON EKO
(gassho)
NYAN-NI SAMPO ANSU SHINSHI.
JO-RAI FUN-ZU “HO-JYA SHIN-KIN”
“SHO-SAI-MYO KI-JYO JIN-SHU”
SUSHI-KUNTEI UI-KYO
“HON-SU SHI-KYA JI-RAI”.*
SHIN-JI JI-SHI SO-NEN BU-JYO BUKO
BU-JI JYO HOSU-IN ASU SAN NYU
HAKAI GIN SAN ZUN-NEN SHU-SHI.
JI-HO SAN-SHI I-SHI-SHIBU-SHI-SON
BUSA MOKO-SA MOKO HO-JYA
HORO-MI.
*If the honzon (the main statue on the butsudan) is Sakyamuni. If not, this may be changed
e.g. “Daishin Bunji Suri Busa” if the honzon is Monju.
SHIKU SEIGAN MON
(gassho, repeat three times)
Shu-jo mu-hen sei-gan-do;
Bon-no mu-jin sei-gan-dan;
Ho-mon mu-ryo sei-gan-gaku;
Butsu-do mu-jo sei-gan-jo.
59
ENMEI JUKKU KANNON GYO
(gassho, repeat three times)
Kan-ze-on, na-mu-butsu, yo-butsu-u-in, yobutsu-u-en, bup-po-so-en, jo-raku-ga-jo, chonen-kan-ze-on, bo-nen-kan-ze-on, nen-nen-jushin-ki, nen-nen-fu-ri-shin.
(Perform three bows [sanpai] at the completion of chanting)
60
SELECTED OKYO TRANSLATIONS
61
MYOHO RENGE KYO KANZEON BOSATSU
FUMON BON DAI NIJYU-GO (KANNON GYO)
Avalokitesvara Sutra (Chapter 25 from the Lotus Sutra)
At that time Mujinni Bosatsu rose from his seat, and, baring his right shoulder,
turned, with his hands folded, towards the Buddha, and said this: World-honoured
One, for what reason is Kanzeon Bosatsu so named?
The Buddha said to Mujinni Bosatsu: Good man, when those innumerable
numbers of beings--hundred-thousands of myriads of kotis of them--who are
suffering all kinds of annoyances, hearing of this Kanzeon Bosatsu, will utter his
name with singleness of mind, they will instantly hear his voice and be released.
Even when people fall into a great fire, if they hold the name of Kanzeon
Bosatsu, the fire will not scorch them because of the spiritual power of this
Bosatsu. When they are tossed up and down in the surging waves, if they
pronounce his name they will get into a shallower place.
When hundred-thousands of myriads of kotis of people go out into the great
ocean in order to seek such treasures as gold, silver, lapis lazuli, conch shells,
cornelian, coral, amber, pearls, and other precious stones, their boats may be
wrecked by black storms, and they may find themselves thrown up into the island
of the Rakshasas; if among them there is even a single person who will utter the
name of Kanzeon Bosatsu all the people will be released from the disaster [which
is likely to befall them at the hand] of the Rakshasas. For this reason the Bosatsu
is called Kanzeon.
When, again, a man is about to suffer an injury, if he will utter the name of
Kanzeon Bosatsu, the sword or the stick that is held [by the executioner] will be at
once broken to pieces and the man be released.
When all the Yakshas and Rakshasas filling the three thousand chiliocosms
come and annoy a man, they may hear him utter the name of Kanzeon Bosatsu,
and no wicked spirits will dare look at him with their evil eyes, much less inflict
injuries on him.
When again a man, whether guilty or innocent, finds himself bound in chains
or held with manacles, he uttering the name of Kanzeon Bosatsu will see all these
broken to pieces and be released.
When all the lands in the three thousand chiliocosms are filled with enemies, a
merchant and his caravan loaded with precious treasures may travel through the
dangerous passes. One of the company will say to the others: "O good men, have
no fear; only with singleness of thought utter the name of Kanzeon Bosatsu. As
this Bosatsu gives us fearlessness, utter his name and you will be delivered from
your enemies." Hearing this, all the company joins in the recitation, saying,
"Kanzeon Bosatsu be adored!" Because of this uttering the name of the Bosatsu
they will be released. O Mujinni, such is the awe-inspiring spiritual power of
Kanzeon Bosatsu Makasatsu.
When people are possessed of excessive lust, let them always reverentially
think of Kanzeon Bosatsu and they will be freed from it. If they are possessed of
excessive anger, let them always reverentially think of Kanzeon Bosatsu, and they
62
will be freed from it. When they are possessed of excessive folly let them always
reverentially think of Kanzeon Bosatsu, and they will be freed from it. O Mujinni,
of such magnitude is his spiritual power which is full of blessings. Therefore, let
all beings always think of him.
If a woman desire a male child, let her worship and make offerings to Kanzeon
Bosatsu, and she will have a male child fully endowed with bliss and wisdom. If
she desire a female child, she will have one graceful in features and in possession
of all the characteristics [of noble womanhood], and because of her having
planted the root of merit the child will be loved and respected by all beings. O
Mujinni, such is the power of Kanzeon Bosatsu.
If all beings worship and make offerings to Kanzeon Bosatsu, they will derive
benefits unfailingly from this. Therefore, let all beings hold the name of Kanzeon
Bosatsu. O Mujinni, if there is a man who holds the names of all the Bodhisattvas
equal in number to sixty-two billion times as many as the sands of the Ganga, and
till the end of his life makes them offerings of food and drink, clothing and
bedding and medicine, what do you think? Is not the merit accumulated by such a
man very great?
Mujinni said: Very great, indeed, World-honoured One!
The Buddha said: Here is another man; if he should hold the name of
Kanzeon Bosatsu even for a while and make offerings to the Bosatsu, the merit so
attained by this one is fully equal to that [of the previous one], and will not be
exhausted even to the end of hundred-thousands of myriads of kotis of kalpas.
Those who hold the name of Kanzeon Bosatsu gain such immeasurable and
innumerable masses of blissful merit.
Mujinni Bosatsu said to the Buddha: "World-honoured One, how does
Kanzeon Bosatsu visit this Saha world? How does he preach the Dharma to all
beings? What is the extent of his skillful means?
The Buddha said to Mujinni Bosatsu: O good man, if there are beings in any
country that are to be saved by his assuming a Buddha-form, Kanzeon Bosatsu
will manifest himself in the form of a Buddha and preach them the Dharma.
If beings are to be saved by his assuming a Pratyekabuddha-form, the Bosatsu
will manifest himself in the form of a Pratyekabuddha and preach them the
Dharma.
If beings are to be saved by his assuming a Sravaka-form, the Bosatsu will
manifest himself in the form of a Sravaka and preach them the Dharma.
If beings are to be saved by his assuming a Brahma-form, the Bosatsu will
manifest himself in the form of a Brahma and preach them the Dharma.
If beings are to be saved by his assuming a Sakrendra-form, the Bosatsu will
manifest himself in the form of a Sakrendra and preach them the Dharma.
If beings are to be saved by his assuming an Isvara-form, the Bosatsu will
manifest himself in the form of an Isvara and preach them the Dharma.
If beings are to be saved by his assuming a Mahesvara-form, he will manifest
himself in the form of a Mahesvara and preach them the Dharma.
If beings are to be saved by his assuming a Chakravartin-form, the Bosatsu will
manifest himself in the form of a Chakravartin and preach them the Dharma.
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If beings are to be saved by his assuming a Vaisravana-form, the Bosatsu will
manifest himself in the form of a Vaisravana and preach them the Dharma.
If beings are to be saved by his assuming the form of a Provincial chief, the
Bosatsu will manifest himself in the form of a provincial chief and preach them
the Dharma.
If beings are to be saved by his assuming a householder's form, the Bosatsu
will manifest himself in the form of a householder and preach them the Dharma.
If beings are to be saved by his assuming a lay-disciple's form, the Bosatsu will
manifest himself in the form of a lay-disciple and preach them the Dharma.
If beings are to be saved by his assuming a state-officer's form, the Bosatsu
will manifest himself in the form of a state-officer and preach them the Dharma.
If beings are to be saved by his assuming a Brahman-form, the Bosatsu will
manifest himself to them in the form of a Brahman and preach them the
Dharma.
If beings are to be saved by his assuming a Bhikshu-form, or a Bhikshuni-, or
an Upasaka-, or an Upasika-form, the Bosatsu will manifest himself in the form
of a Bhikshu, or a Bhikshuni, or an Upasaka, or an Upasika, and preach them the
Dharma.
If beings are to be saved by his assuming a female form of the family of a
householder, or a lay-disciple, or a state-officer, or a Brahman, the Bosatsu will
manifest himself in the form of such a female and preach them the Dharma.
If beings are to be saved by his assuming a youth- or a maiden-form, the
Bosatsu will manifest himself in the form of a youth or a maiden and preach
them the Dharma.
If beings are to be saved by his assuming a Deva-, Naga-, Yaksha-,
Gandharva-, Asura-, Garuda-, Kinnara-, Mahoraga-, Manushya-, or Amanushyaform, the Bosatsu will manifest himself in any of these forms and preach them
the Dharma.
If beings are to be saved by his assuming a Vajrapani-form, the Bosatsu will
manifest himself in the form of Vajrapani and preach them the Dharma.
O Mujinni, this Kanzeon Bosatsu performs such meritorious deeds by
assuming varieties of forms, and by visiting different lands saves and releases
beings. Therefore, you will make offerings with singleness of thought to Kanzeon
Bosatsu. In the midst of fears, perils, and disasters, it is he who gives us
fearlessness, and for this reason he is called in this Saha world the one who gives
fearlessness.
Mujinni Bosatsu said to the Buddha: I wish now to make an offering to
Kanzeon Bosatsu. So saying, he took off his necklace strung with all kinds of
precious gems worth hundreds of thousands of gold pieces, and presented it to
Kanzeon Bosatsu with this word: Venerable Sir, accept this necklace of precious
gems as a Dharma offering.
Kanzeon Bosatsu refused to accept it, whereupon Mujinni said to him:
Venerable Sir, Pray accept this out of compassion for us all.
Then the Buddha said to Kanzeon Bosatsu: Out of compassion for Mujinni
Bosatsu and all the four classes of beings, and also for the Devas, Nagas, Yakshas,
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Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, Manushyas, Amanushyas and
others, accept, O Kanzeon Bosatsu, this necklace of his.
Then because of his compassion for all the four classes of beings and for
Devas, Nagas, Manushyas, Amanushyas and others, Kanzeon Bosatsu accepted
the necklace, and dividing it into two parts he presented the one to
Shakamunibutsu (Sakyamuni Buddha) and the other to the shrine of Tahobutsu
(Prabhutaratna Buddha).
O Mujinni, Kanzeon Bosatsu who is the possessor of such a miraculous
spiritual power, visits in this wise this Saha world.
At that time Mujinni Bosatsu asked in verse, saying:
[KANNON GYO FUMONBON-GE]
The final verses of the preceding, sometimes chanted alone.
O World-honoured One who is in possession of exquisite features, I now again
ask him: For what reason is the son of the Buddha called Kanzeon?
The Honoured One in possession of exquisite features answered Mujinni in
verse: just listen to the life of Kanzeon! He is always ready to respond to calls
from all quarters. His universal vows are as deep as the ocean. For ages beyond
conception, he has served myriads of Buddhas and made great vows of purity.
I will briefly tell you about them. When people hear his name and see his body
and think of him in their minds not vainly, they will see every form of ill effaced
in all the worlds.
If an enemy wishing to harm a man pushes him down to a pit of great fire, let
his thought dwell on the power of Kannon and the fiery pit will be transformed
into a pond.
Or if drifting in the vast ocean a man is about to be swallowed up by the
Nagas, fishes, or evil beings, let his thought dwell on the power of Kannon, and
the waves will not drown him.
Or if from the top of Mount Sumeru a man is hurled down by an enemy, let
his thought dwell on the power of Kannon, and he will stay in the air like the sun.
Or if pursued by wicked persons a man falls on the Vajra mountain, let his
thought dwell on the power of Kannon, and not a hair on him will be injured.
Or if surrounded by an army of enemies a man is threatened by them, each of
whom with a sword in hand is about to injure him, let his thought dwell on the
power of Kannon, and the enemies will cherish a compassionate heart.
Or if persecuted by a tyrant a man is about to end his life at the place of
execution, let his thought dwell on the power of Kannon, and the executioner's
sword will at once be broken to pieces.
Or if a man should find himself imprisoned and enchained with his hands and
feet manacled and fettered, let his thought dwell on the power of Kannon, and he
will be released from the shackles.
If harm is going to be done to a man by means of magic or poisonous herbs,
let his thought dwell on the power of Kannon, and the curse will revert to the
people from whom it started.
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Or if a man should encounter a party of Rakshasas, or Nagas exhaling poison,
or evil spirits, let his thought dwell on the power of Kannon, and no harm will
ever be done to him.
If a man is surrounded by wild beasts whose sharp teeth and claws are to be
dreaded, let his thought dwell on the power of Kannon, and they will quickly run
away in all directions.
If a man is attacked by venomous snakes and scorpions breathing poisonous
gas ready to scorch him, let his thought the power of Kannon, and they will all
turn away from him shrieking.
When thunder-clouds burst with flashes of lightning, a storm of hailstones or
pouring rain in torrents, thought dwell on the power of Kannon and the storm
will in no time clear away.
If a calamity falls on beings and they are tortured with interminable pain, [let
them resort to] Kannon who, being endowed with the mysterious power of
wisdom, will save them from all troubles in the world.
Kannon is the possessor of miraculous powers, widely disciplined in
knowledge and skillful means, and in all the lands of the ten quarters there is not a
place where he does not manifest himself.
The various evil paths of existence such as hells, evil spirits, beastly creatures,
etc., and the pains arising from birth, old age, disease, and death--they will all by
degrees be annihilated.
[Kannon is] the one who views the world in truth, free from defilement, with
knowledge extending far, and full of love and compassion; he is to be always
prayed to and always adored.
He is a pure, spotless light and, like the sun, dispels all darkness with wisdom,
and also subverts the disastrous effects of wind and fire; his all-illuminating light
fills the world.
His body of love he keeps under control like thunder that shakes the world; his
thought of compassion resembles a great mass of cloud from which a rain of the
Dharma comes down like nectar, destroying the flames of evil passions.
If a man is held at court with a case against him, or if he is intimidated at a
military camp, let his thought dwell on the power of Kannon, and all his enemies
will beat retreat.
[His is] a most exquisite voice, a voice that surveys the World, the voice of
Brahma, the voice of the ocean-one that excels all the voices of the world. For
this reason let our thought always dwell on him.
Let us never cherish thoughts of doubt about Kanzeon who is thoroughly pure
and holy and is really a refuge and protector in trouble, grief, death, and disaster.
He is in possession of all merits, regards all things with an eye of compassion,
and like the ocean holds in himself an inestimable mass of virtues. For this reason
he is to be adored.
At that time Jiji Bosatsu rose from his seat, and standing before the Buddha
said: World-honoured One, they are truly furnished with no small amount of
merit who listen to his Chapter on Kanzeon Bosatsu, in which his life of perfect
activities is described--the life of one who endowed with miraculous powers,
manifests himself in all directions.
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When the Buddha finished preaching this Chapter on the All-sided One all the
people in the assembly, amounting to 84,000 in number, cherished the desire for
the supreme enlightenment with which there is nothing to compare.
MAKAHANNYA HARAMITTA SHINGYO
Skt: Mahaprajnaparamita Hridaya Sutra:
The Great Perfection of Wisdom Heart Sutra
When the Bodhisattva Avalokitesvara was engaged in the practice of the deep
Prajnaparamita, he perceived that there are the five Skandhas; and these he saw in
their self-nature to be empty.
"O Sariputra, form is here emptiness, emptiness is form; form is no other than
emptiness, emptiness is no other than form; that which is form is emptiness, that
which is emptiness is form. The same can be said of sensation, perception, mental
formations, and consciousness.
"O Sariputra, all things here are characterized with emptiness: they are not born,
they are not annihilated; they are not tainted, they are not immaculate; they do not
increase, they do not decrease. Therefore, O Sariputra, in emptiness there is no
form, no sensation, no perception, no mental formations, no consciousness; no
eye, ear, nose, tongue, body, mind; no form, sound, colour, taste, touch, objects;
no Dhatu of vision, till we come to no Dhatu of consciousness; there is no
knowledge, no ignorance, till we come to there is no old age and death, no
extinction of old age and death; there is no suffering, no accumulation, no
annihilation, no path; there is no knowledge, no attainment, [and] no realization,
because there is no attainment. In the mind of the Bodhisattva who dwells
depending on the Prajnaparamita there are no obstacles; and, going beyond the
perverted views, he reaches final Nirvana. All the Buddhas of the past, present,
and future, depending on the Prajnaparamita, attain to the highest perfect
enlightenment.
"Therefore, one ought to know that the Prajnaparamita is the great Mantram, the
Mantram of great wisdom, the highest Mantram, the peerless Mantram, which is
capable of allaying all pain; it is truth because it is not falsehood: this is the
Mantram proclaimed in the Prajnaparamita. It is: 'Gate, gate, paragate, parasamgate,
bodhi, svaha!' * [Gone, gone, gone to the other shore, gone completely to the other
shore, awakening, hail!]
*The Sanskrit version of the mantra is here shown
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DAISEGAKI
Prayer on the Occasion of Feeding the Hungry Spirits
If one wishes to know all the Buddhas of the past, present, and future, one
should contemplate the nature of this Dharmadhatu essentially as the creation of
Absolute Mind.
Adoration to the Buddhas in the ten quarters; adoration to the Dharma pervading
the ten quarters; adoration to the Sangha in the ten quarters; adoration to
Sakyamuni the Buddha who is our Master; adoration to Kanzeon the Bodhisattva,
who is the great compassionate and pitying one, ready to save beings from
afflictions; adoration to Ananda the Arhat who is the expounder of the Teaching.
Namu sabo totogyato boryakite, yen! Sammola sammola, un! Namu suryoboya totogyatoya
tojito, yen! Suryo suryo boya suryo boya suryo, somoko! Namu samanda motonan, ban! 1
Adoration to Hoshin the Tathagata; adoration to Taho the Tathagata; adoration
to Myoshishin the Tathagata; adoration to Kohashin the Tathagata; adoration to
Rifui the Tathagata; adoration to Kanroo the Tathagata; adoration to Omito the
Tathagata.2
Namu omitoboya totogyatoya, Toniyato, Omiritsubomi, Omirito, Shitabomi, Omirito bigyaratei,
Omirito bigyarato gyamini, Gyagyano shitogyari, Somoko!
By the supernatural power of this Dharani the food and drink is purified, and
this we offer to the spiritual beings as numerous as the sands of the Ganga. We
pray that they shall all be fully satisfied and abandon their greed; that they shall all
leave their abodes of darkness and be born in the blissful paths of existence; and
further that taking refuge in the Triple Treasure they shall awaken the desire for
supreme enlightenment and finally come to the realization of it. The merit they
thus attain is inexhaustible and will continue on to the end of time, making all
beings equally share in this Dharma-food. O you hosts of spiritual beings, we
make this offering of food to you all, which we pray will fill the ten quarters and
that all beings of your kind will partake of it. By the practice of this meritorious
deed we pray that we repay what we owe to our parents, who have done all they
could for our sakes. May those who are still alive continue to enjoy their happy
and prosperous lives forever, while those who are no more with us be released
from suffering and born in the land of bliss.
We pray that all sentient beings in the triple world who are recipients of the
fourfold benefaction, together with those beings suffering in the three evil paths
of existence and tormented with the eight kinds of calamities, may repent of all
their sins and be cleansed of all their sores, so that they may all be released from
the cycle of transmigration and be born in the land of purity. We pray to all the
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Buddhas, all the Bodhisattva-Mahasattvas in the ten quarters, of the past, present,
and future, and to Mahaprajna-paramita, that by virtue of this merit universally
prevailing, not only we but all beings shall equally attain Buddhahood.
This passage and another following are dharani, transliterations from Sanskrit preserved for their mantric
quality rather than literal meaning.
1
These are the names of various Buddhas:
1. Hoshin: "Jewel-excelled" (Ratnaketu).
2. Taho: "Abundant-in-jewel" (Prabhutaratna).
3. Myoshishin: "Fine-form-body" (Surupakaya).
4. Kohashin: "Broad-wide-body" (Vipulakaya).
5. Rifui: "Freed-from-fear" (Abhayankara).
6. Kanroo: "Nectar-king" (Amritaraja).
7. Omito: "Amida" (Amitabha).
2
SHIKUSEIGANMON
The Four Great Vows
Sentient beings are boundless: I vow to liberate them.
Afflictions are endless: I vow to cut them off.
Dharma gates are immeasurable: I vow to practice them.
The Buddha way is unsurpassable: I vow to attain it.
ENMEI JUKKU KANNON GYO
The Ten-phrase Avalokitesvara Life-Prolonging Sutra
Adoration to Kanzeon*! Adoration to the Buddha! To the Buddha we are related
in terms of cause and effect. Depending on the Buddha, the Dharma and the
Sangha, [Nirvana is possible, which is] eternal, ever-blessed, autonomous, and free
from defilements. In the morning our thoughts are on Kanzeon; in the evening
our thoughts are on Kanzeon. Every thought issues from the Mind, every thought
is not separated from the Mind.
*The Boddhisattva of compassion, Avalokitesvara
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MUSO KOKUSHI YUIKAI
The Admonitions of National Teacher Muso [Soseki]
I have three kinds of disciples: those who, vigorously shaking off all entangling
circumstances, and with singleness of thought applying themselves to the study of
their own [spiritual] affairs, are of the first class. Those who are not so singleminded in their study, but scattering their attention are fond of book-learning, are
of the second. Those who, covering their own spiritual brightness, are only
occupied with the dribblings of the Buddhas and Patriarchs, are called the lowest.
As to those minds that are intoxicated by secular literature and engaged in
establishing themselves as men of letters and are simply laymen with shaven
heads, they do not belong even to the lowest. As regards those who think only of
indulging in food and sleep and give themselves up to indolence-could such be
called members of the Black Robe? They are truly, as were designated by an old
master, clothes-racks and rice-bags. Inasmuch as they are not monks, they ought
not to be permitted to call themselves my disciples and enter the monastery and
sub-temples as well; even a temporary sojourn is to be prohibited, not to speak of
their application as student-monks. When an old man like myself speaks thus, you
may think he is lacking in all-embracing love, but the main thing is to let them
know of their own faults, and, reforming themselves, to become growing plants in
the Patriarchal gardens.
HAKUIN OSHO ZAZEN WASAN
Hakuin’s “Song of Zazen”
All beings are primarily Buddhas.
Like water and ice,
There is no ice apart from water;
There are no Buddhas apart from beings.
Not knowing how close the Truth is to them,
Beings seek for it afar--what a pity!
It is like those who being in water
Cry out for water, feeling thirst.
It is like the rich man's son,
Who has lost his way among the poor.
The reason why beings transmigrate through the six worlds,
Is because they are lost in the darkness of ignorance.
Wandering from darkness to darkness,
How can they ever be free from birth-and-death?
As to Zazen taught in the Mahayana,
No amount of praise can exhaust its merits.
The Six Paramitas, beginning with the Giving,
Observing the Precepts and other good deeds, variously enumerated
As Nembutsu, Repentance, and so on--
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All are finally reducible to Zazen.
The merit of even a single sitting in Zazen
Erases the countless sins accumulated in the past.
Where then are there the evil paths to misguide us?
The Pure Land cannot be far away.
Those who, even once, in all humility,
Listen to this Truth.
Praise it and faithfully follow it,
Will be endowed with innumerable merits.
But if you turn your eyes within yourselves
And testify to the truth of Self-nature-The Self-nature that is no-nature,
You will have gone beyond the ken of sophistry.
The gate of the oneness of cause and effect is opened;
The path of non-duality and non-trinity runs straight ahead.
Your form being the form of no-form,
Your going-and-returning takes place nowhere but where your are;
Your thought being the thought of no-thought,
Your singing-and-dancing is none other than the voice of Dharma.
How boundless and free is the sky of Samadhi!
How refreshingly bright, the moon of the Fourfold Wisdom!
At this moment what is there that you lack!
Nirvana presents itself before you,
Where you stand is the Land of Purity.
Your person, the body of Buddha.
KOZEN DAITO KOKUSHI YUIKAI
The Admonitions of National Teacher [Kozen] Daito
O you, monks, who are in this mountain monastery, remember that you are
gathered here for the sake of religion and not for the sake of clothes and food. As
long as you have shoulders [that is, the body], you will have clothes to wear, and as
long as you have a mouth, you will have food to eat. Be ever mindful, throughout
the twelve hours of the day, to apply your selves to the study of the Unthinkable.
Time passes like an arrow, never let your minds be disturbed by worldly cares.
Ever, ever be on the look-out. After my departure, some of you may preside over
five temples in prosperous conditions, with towers and halls and holy books all
decorated in gold and silver, and devotees may noisily crowd into the grounds;
some may pass hours in reading the sutras and reciting the dharanis, and sitting
long in contemplation may not give themselves up to sleep; they may, eating once
a day and observing the fast days, and, throughout the six periods of the day,
practice all the religious deeds. Even when they are thus devoted to the cause, if
their thoughts are not really dwelling on the mysterious and untransmissible Way
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of the Buddhas and Fathers, they may yet come to ignore the law of moral
causation, ending in a complete downfall of the true religion. All such belong to
the family of evil spirits; however long my departure from the world may be, they
are not to be called my descendants. Let, however, there be just one individual,
who may be living in the wilderness in a hut thatched with one bundle of straw
and passing his days by eating the roots of wild herbs cooked in a pot with broken
legs; but if he single-mindedly applies himself to the study of his own [spiritual]
affairs, he is the very one who has a daily interview with me and knows how to be
grateful for his life. Who should ever despise such a one? O monks, be diligent, be
diligent.
DAIE ZENJI HOTSUGANMON
Zen Master Ta-Hui’s Prayer
My only prayer is to be firm in my determination to pursue the study of Truth, so
that I may not feel weary however long I have to apply myself to it; to be light and
easy in the four parts of my body; to be strong and undismayed in body and mind,
to be free from illnesses, and to drive out both depressed feelings and lightheartedness; to escape every form of calamity, misfortune, evil influence, and
obstruction, so that I may instantly enter upon the right way and not be led astray
into the path of evil; to efface all the evil passions, to make grow the prajna, to
have an immediate enlightenment on the matter that most concerns me, and
thereby to continue the spiritual life of the Buddhas, and further to help all
sentient beings to cross the ocean of birth and death, whereby I may requite all
that I owe to the loving thoughts of the Buddhas and Patriarchs. My further
prayer is not to be too ill, or to be too suffering at the time of my departure, to
know its coming beforehand, say, seven days ahead, so that my thoughts may dwell
peacefully and properly on the Truth; abandoning this body, unattached to any tie
at the last moment, to be reborn without delay in the land of the Buddhas, and
seeing them face to face to receive from them the final testimony of supreme
enlightenment, and thereby enabled to divide myself infinitely in the
Dharmadhatu to help universally all sentient beings in their fording the ocean of
birth and death. These prayers are offered to all the Buddhas and BodhisattvasMahasattvas of the past, present, and future in the ten quarters, and to
Mahaprajnaparamita.
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CHUHO KOKUSHI ZAYU NO MEI
Inscriptions on the Right-Hand Side of the Seat,
written by Chung-feng the National Teacher
The Bhikshus in these latter days resemble in form those homeless ones but at heart
have no feelings of shame and remorse. Their bodies are covered with the priestly robe
but their minds are tainted with worldly defilements. They recite with their mouths the
sacred scriptures, but they harbor in their minds greed and lust. During the day they are
addicted to the pursuit of fame and wealth, while at night they are drunk with impure
attachment. Outwardly they observe the moral precepts, whereas inwardly they are
secret violators of the rules. Forever busy with worldly affairs, they are neglectful of
disciplining themselves for deliverance. They are devoted so much to the cherishing of
idle thoughts that they have already thrown away right knowledge.
1.
Have the desire for Truth firmly set up in order to be able to
see into your own nature.
2. Cherish deep doubt in regard to the koan you have and be as
if biting at an iron ball.
3. Keeping up your erect posture on the seat, never lie down in
bed.
4. Cultivate a sense of humility and remorse by reading books
and sayings left by the Buddha and the Patriarchs.
5. Keeping the body pure in accordance with the Precepts,
never get it tainted, and the same is to be said of the mind.
6. Behave yourselves on all occasions with quiet dignity and be
in no circumstances rash and boisterous.
7. Talk softly and in a low tone, do not be given up to idle
joking.
8. There maybe people who do not believe you, but do not let
them deride you.
9. Be always ready to use your dusters and brooms in order to
keep the monastery buildings and courts free from dust.
10. Untiringly pursuing the course of Truth, never be addicted to
excessive eating and drinking.
Birth and death is the grave event,
Every moment of this life is to be begrudged,
Impermanence will be here too soon,
Time waits for no one.
A rare event it is to be born as human beings,
And we are now born as such;
It is not easy to be able to listen to the Buddha’s teaching,
And we have now listened to it.
This being so, if we do not attain emancipation in this life,
In what life do we expect to emancipate ourselves?
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KAIKYOGE
Sutra-Opening Verse
The Dharma, incomparably exquisite and profound, is rarely met with even in
hundreds of thousands of millions of kalpas. We are now permitted to hold it, see
it, hear it, and accept it. May we awaken to the deep true Mind of the Tathagata.
JYU BUTSU MYO
Names of the Ten Buddhas
1.
2.
3.
Vairochana Buddha as the Dharmakaya, Pure and Undefiled;
Lochana Buddha as the Sambhogakaya, Perfect and Full;
Sakyamuni Buddha as the Nirmanakaya, Whose Forms are
Manifested in Hundreds of Thousands of Kotis;
4. Maitreya the Venerable Buddha, Who is to be Born Here in
Time to Come;
5. All the Buddhas of the Past, Present, and Future in All the
Ten Quarters;
6. Manjusri the Bodhisattva of Great Wisdom;
7. Samantabhadra the Bodhisattva of Great Activity;
8. Avalokitesvara the Bodhisattva of Great Compassion;
9. All the Venerable Bodhisattva-Mahasattvas;
10. Mahaprajnaparamita.
KIS’SHUKU GE
Verse of the Morning Gruel-Meal
The gruel-meal has ten advantages
by which the Yogins are benefitted;
The results accruing from it are boundless,
finally leading them to eternal happiness.
KIS’SAI GE
Verse of the Midday Meal
The meal has three virtues and six tastes,
offered to the Buddha and the Sangha;
Let all sentient beings in the Dharmadhatu
universally share alike the offering.
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SEJIKI NO GE
Verse of the Saba [The Food Offering]
Oh you of the spiritual worlds, I now offer this to you;
Let this food fill the ten quarters, and all the spirits enjoy it.
SHOKUJI GOKAN
The Five Reflections
First, let us reflect on our work, and let us see whence this food comes.
Secondly, let us reflect on how imperfect our virtue is, and whether we deserve
this offering.
Thirdly, what is most essential is to hold our minds in control and thus to be
detached from greed, anger and delusion.
Fourthly, that this is taken as medicine to keep our bodies in good health.
Fifthly, we accept this food in order to accomplish the task of enlightenment.
SHOKUJI SEI GAN NO GE
Verse of the Three Morsels of Food
The first morsel is to cut all delusions;
The second morsel is to practice all good deeds;
The third morsel is to save all sentient beings –
may we all attain the Buddha Way.
SES’SUI NO GE
Verse of the Waste Water Offering
The water in which the bowls were cleansed
has the taste of heavenly nectar.
I offer it to you beings of the spiritual realms:
may you all be filled and satisfied!
Om Ma-ku-la-sai Svaha!*
*[Skt.: Om Mahākushalaya Svaha]
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SHUKKU GO GE
Verse After the Morning Gruel-Meal
Having finished the morning gruel-meal,
let us pray that all beings
accomplish whatever tasks they are engaged in
and be furnished with all the Buddha-dharmas.
SAIGO GE
Verse After the Midday Meal
Having finished the rice-meal, my bodily strength is fully restored,
my power extends over the ten quarters and through the three periods of time,
and I am strong;
As to reversing the wheel of cause and effect, no thought is to be wasted over it;
May all beings attain miraculous powers!
SANGEMON
Verse of Purification
All my past and harmful karma, born from beginningless greed, hate, and
delusion, through body, speech, and mind, I now fully avow.
SANKI KAI
Taking Refuge in the Three Treasures
I take refuge in the Buddha.
I take refuge in the Dharma.
I take refuge in the Sangha.
I take refuge in the Buddha, honored above all.
I take refuge in the Dharma, honored for its freedom from attachment.
I take refuge in the Sangha, honored for its harmony.
I have taken refuge in the Buddha.
I have taken refuge in the Dharma.
I have taken refuge in the Sangha.
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HONZON EKO
Dedication of Merit
Faith in the Three Jewels brings true liberation. We return the merit of the
preceding chants to Shakyamuni Buddha. We place our faith in the Great Heart of
Perfect Wisdom; may all beings attain liberation! Invoking the Buddhas, Venerable
Bodhisattva-Mahasattvas and the Great Maha Prajna-paramita in the ten directions
and three worlds.
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