REV. JŌSHŌ ADRIAN CÎRLEA
WORSHIPPING
AMIDA BUDDHA
Liturgies and ceremonies of
Amidaji temple
Craiova 2021
1
Copyright © Adrian Gheorghe Cîrlea
All rights reserved. No part of this book may be reproduced without
prior written permission from the author.
Rev. Jōshō Adrian Cîrlea (Adrian Gheorghe Cîrlea) is the founder
and Head Priest of Amidaji International Temple and the Jodo
Shinshu Buddhist Community from Romania. He is also the author
of Buddhism of Compassion (2007), The Path of Acceptance –
Commentary on Tannisho (2011), Jodo Shinshu Buddhist Teachings
(2012), The True Teaching on Amida Buddha and His Pure Land
(2015), The Four Profound Thoughts Which Turn the Mind Towards
Amida Dharma (2018), The Meaning of Faith and Nembutsu in
Jodo Shinshu Buddhism (2018), Commentary on the Sutra on the
Buddha of Infinite Life (2020), Amida Dharma (2020), Simple
Teachings on Emptiness and Buddha nature (2020).
Cîrlea GheorgheAdrian
Oficiul Postal 3, Ghiseul Postal 3
Casuta postala 615
Cod poştal (postal code) 200900
Craiova, judetDolj
Romania
phone: +40/0745038390
e-mail: josho_adrian@yahoo.com
skype id: josho_adrian
Website: www.amida-ji-retreat-temple-romania.blogspot.com
2
This book is dedicated to all sentient beings. May they
make indestructible connections with Amida Buddha,
entrust to Him, say His Name (Namo Amida Bu) and
wish to be born in His Pure Land.
3
TABLE OF CONTENTS
Foreword….………………………………. …………...6
General advice on how to worship Amida
Buddha……………………………………………….....8
The liturgies and hymns of Amidaji International
Temple.………………………………………………..18
The Nembutsu liturgy…………………………………21
Shoshin Nembutsu Ge – Hymn of true faith in Nembutsu
(Shoshinge)………………………................................27
Sambutsuge – Hymns in Praise of the Buddha ………40
Juseige – Hymns of repetitions of the vows..................46
Junirai – Twelve adorations …………………………..51
Amidakyo – The Smaller Sutra on the Buddha of Infinite
Life…………………………………………………….56
Informal recitation of Nembutsu ……………………..72
The wedding ceremony ……………………………….73
The ceremony of child presentation at the temple ……80
The funeral and memorial ceremonies………………..87
The refuge ceremony………………………………….95
Gassho, bowing and prostrations……………………...98
On the home altar (obutsudan) and making offerings to
Amida Buddha……………………………………….109
Various ways to help non-human beings to make
connections with Amida Buddha
and entrust to Him…………………………………...121
Aroma offering ceremony to help hungry spirits and
beings in the intermediate state (bardo) to make
connections with Amida Buddha and receive faith in
Him…………………………………………………..123
4
Smoke offering ceremony to help all beings make
connections with Amida Buddha and receive faith in
Him…………………………………………………..133
A simple method to help the hungry spirits………….142
Instructions for someone in the bardo state…………146
Helping animals make a connection
with Amida Buddha…………………………………152
Sayings and aspirations on various moments
of the day…………………………………………….154
Conclusion ………………………………………….158
5
Foreword
Jodo Shinshu is the school of the Primal Vow.
Everything we do in our religious life must be in accord
with the three things mentioned by Amida Buddha in His
Primal Vow: “entrust to me, say my Name (Nembutsu)
and wish to be born in my land”.
I have already explained in my book The Meaning of
Faith and Nembutsu in Jodo Shinshu Buddhism and in
my Commentary on the Sutra on the Buddha of Infinite
Life1, everything you need to know about the Primal
Vow, faith (entrusting) and Nembutsu, so please read
those instructions carefully.
All parts of this present book, every word and
explanation are intended to help you focus exclusively
on Amida Buddha and remember Him in all aspects of
your daily life. Although it is dedicated to the Sangha of
Amidaji International Temple, I hope that non-members
will also find it useful. No initiation or empowerment are
needed to follow the liturgies and instructions presented
here, so feel free to pick and choose what you like.
However, attending Dharma meetings at the temple
might help you better understand some ceremonial
gestures, bowing or how to recite various passages in the
hymns. Those who cannot come in person at the temple
should look for the video/audio recordings of my
recitations on my YouTube channel2 or contact me
online for instructions.
1
Both these books contain a chapter with very detailed explanations
of the Primal Vow of Amida Buddha.
2
https://www.youtube.com/JoshoAdrianCirlea
6
May all beings accept the salvation offered by Amida
Buddha, entrust to Him and say His Name in faith and
gratitude.
Namo Amida Bu
Jōshō Adrian Cîrlea, Amidaji temple
December 12, 2564 Buddhist Era (2020 e.n.)
7
General advice on how to worship Amida Buddha
Be relaxed and respectful.
This is the right attitude towards Amida Buddha. Be
relaxed like a child in the presence of his parent and
respectful like a disciple in the presence of his Master.
Amida Buddha is both our dear spiritual Parent and our
Master or Guru.He loves us like a true parent and guides
us as the perfect Master.3
Say the Nembutsu
The most important way to worship Him is to say His
Name in faith. Why? Because this is what He asked us
to do in His Primal Vow.
Say the Nembutsu without worrying about inner
conditions
We should say the Name with our ordinary
unenlightened minds which will never be perfect until
our actual birth in the Pure Land. Thus, we should not
worry about the various thoughts that appear in the mind,
3
Also, any other Buddha, including Shakyamuni, is our Parent and
Master, as they all guide us to Amida, encourage us on this Path and
love us as their own children. We do not need to venerate them
separately or follow the specific practices associated with them, but
simply say the Nembutsu and venerate Amida. When we venerate
Amida and say His Name in faith we automatically venerate all
Buddhas. This is in harmony with the 17th Vow where Amida said
that all Buddhas praise His Name. By praising His Name they
encourage us to say it ourselves and show us that this is the supreme
and universal practice through which all beings, no matter what
spiritual capacities they possess, are saved and guided to the
attainment of Buddhahood.
8
nor expect some kind of special feelings. We are what
we are, unenlightened beings drowning in all kinds of
illusions and blind passions and especially for this kind
of people Amida made His Primal Vow so there is
absolutely no expectations from Him that we say His
Name or worship Him with a pure or clear mind. Thus,
when you entrust to Amida Buddha and say His Name
give up to any ideas of purity, calm or peace and do not
relate your Nembutsu with anything from your illusory
personality.
If bad thoughts or whatever undesired ideas or images
arise in your mind when you say the Name of Amida,
just don’t busy yourself with them. Your salvation has
nothing to do with your mind.
It is important not to cling to various thoughts and
feelings. Don't try to stop them and don't think to them
as obstacles. Let them appear and dissolve naturally in
the vast expanse of the mind and you focus on what is
true and real - Amida Buddha and the saying of His
Name in faith.
Thoughts get more powerful if you pay attention to
them, but if you ignore them and change the focus, they
will disappear sooner or later.
Thoughts belong to nobody; they come from empty
space and go to empty space. So, leave them alone. You
don’t need to insist on them or modify them. Just rely on
Amida and say the Nembutsu of faith. The object of your
9
attention should be Amida’s promise from His Primal
Vow, not the various thoughts that wander in your mind.
If you experience good moments, say the Nembutsu. If
you experience bad moments, say the Nembutsu. There
will always be something to happen to you or appear into
your mind. Don’t expect not to experience bad thoughts
after receiving shinjin (faith).Take refuge in Amida
Buddha and say His Name no matter the state of mind
you are in. Amida doesn’t care that you are in a good,
special or bad state of mind. He knows who you are and
that you need Him, so don’t worry. He is your best
friend, asking NOTHING from you.
This is how you should say the Nembutsu in relation
with your inner conditions. Please bear this in mind:
there is no good or bad Nembutsu. Namo Amida Bu is
to say the Name of Amida Buddha who is already
perfect and Enlightened. Thus, any Nembutsu is perfect
Nembutsu as long as you entrust to Amida. He is the
One who makes the Nembutsu perfect, not your lips,
your so-called merits or your unenlightened mind.
Also, you should say the Nembutsu naturally like
breathing, eating or drinking which means that you
should not put on the air of a great practitioner when you
say the Name. Just as you eat or breathe or drink every
day, you also say Nembutsu every day. You do not
breathe in a solemn manner, you just breathe simply and
naturally.
10
Although it is said within the dream of samsaric
existence, the Name of Amida is the only element which
does not belong to the dream, but to the world of
awakening. It's like hearing sounds from the real world
while you are still sleeping. Rather than focusing on the
events of the dream, you should cling to the sound of
awakening - NA MO A MI DA BU, NA MO A MI DA
BU, NA MO A MI DA BU….
Say the Nembutsu without worrying about outer
conditions
There is no special posture of body in which you must
say the Nembutsu. There is no special time or a special
number for Nembutsu recitations. It’s your choice if you
wish to say Nembutsu while sitting in seiza 4 or on a zafu
(meditation cushion), with your legs crossed or lying
comfortably on a bed. Our lineage Masters especially
mentioned that the Nembutsu can be said while walking,
sitting, standing or lying down so as to suggest that
every situation is good for Nembutsu.
You can say Nembutsu in front of your altar or you can
say it while you are out in nature or when you work, take
a shower or go to toilet. You can say Nembutsu with
your hands in gassho at the level of your heart or when
you watch TV in your bed, etc.
This is the beauty of Amida’s Name – its Power and
effect does NOT depend on you but on Amida so no
outer or inner circumstances are obstacles to Nembutsu.
4
With your legs under your body.
11
*
Here is another important thing that you should know
about Nembutsu - there is no fixed form in which you
must say it.
All the different variants of Amida’s Name are ok, like
for example, “Namandabu” (which is a short form of
Namo Amida Butsu), Namo Amitabha, Namo Amituofo
(Chinese), Namo Adida Phat (Vietnamese), etc. You can
also say the Nembutsu in your own language like Namo
Amida Buddha or “I take refuge/homage to the Buddha
of Infinite (Immeasurable) Life and Infinite
(Immeasurable) Light”, etc. However, at Amidajiwe
prefer the formula of Namo Amida Bu when we recite it
many times together at the temple. This is the six
character Name which appears usually as Namo Amida
Butsu. Because we recite the Nembutsu faster and for
many times we don’t use the “tsu” at the end5. We also
sometimes use the ten characters Name and the Ninecharacter Name as you will see at the Nembutsu liturgy
from this book.
Also, you need no ritual empowerment or initiation to
connect with Amida Buddha.
The greatest of all Buddhas is always available to you
and offers His salvation freely and without any
intermediary.
All you need to do is accept His helping hand, say His
Name in faith and wish to be born in His Pure Land after
This practice of not reciting the “tsu” at the end is not new, but
used since ancient time.
5
12
death. In His Primal Vow, Amida did not mention any
empowerment, but only "entrust to me, say my Name
and wish to be born in my land". If nothing else was
mentioned there, then you do NOT need anything else.
Through following the three requirements of His Primal
Vow you enter into karmic relation with Amida Buddha
and into the stage of those assured of birth in His Pure
Land.
Any other practice associated with Amida Buddha which
is not related with the three elements of His Primal Vow
should NOT be your concern, because it does not
constitute Amida's main intention. Jodo Shinshu is the
school of the Primal Vow. We follow exclusively the
requirements of the Primal Vow and by doing this we are
always in direct connection with Amida Buddha.
Bowing and making offerings
Another additional form of worshipping Amida Buddha
is to bring Him offerings at the altar, bowing and reciting
various hymns and passages from the sacred texts.
Special chapters are dedicated to each of them. However,
Nembutsu is supreme and perfect, so no matter what you
find in this book, nothing is more important than
Nembutsu. If one just says Nembutsu in faith, he doesn’t
need to do anything else. Thus, anything in this book
except the Nembutsu is optional.
When saying the Nembutsu or worshipping Amida in
any form like bowing, doing prostrations, making
offerings, etc, you should always combine the two
elements I mentioned at the beginning of this instruction:
13
be relaxed and respectful. You are accepted as you are,
so don’t worry about anything!
*
Please, always remember that Amida Buddha is our
strength.
No matter the outer or inner obstacles that appear in our
lives, we should not fall prey to desperation because
Amida Buddha is on our side. It is extremely important
that you follow this heart advice! Whatever disturbing
emotions and fears appear in your mind-stream due to
your ignorance, attachments and past karma, just ignore
them, let them come and dissolve by themselves, and
you focus on Amida. Change the focus to Amida every
time your inner or outer world is overcome with
problems and difficulties.
Remember this truth - all that appears in the outer or
inner samsaric universe is illusory and ultimately not
real. Only Amida, His Pure Land and His Name are truly
real, so focus on that. Don't allow your lives to be ruled
by illusion and fear. Choose the real, choose Amida and
make Him the foundation of your life.
*
When your mind is tired by running here and there
you can always choose to rest in Nembutsu.6
6
The following instructions appeared to me spontaneously during a
night at Amidaji temple. May our Dharma friends abandon the
intention to mix practices and find everything they need in the
Nembutsu of Faith!
14
Let all your thoughts come and go while you just say the
Name. Put an image of Amida that you like in front of
you and say Nembutsu while looking at it. Don't force
yourself to feel anything special, just look at Amida and
say His Name. Rest in His presence and Name,
NA MO A MI DA BU, NA MO A MI DA BU, NA MO
A MI DA BU……
Do not pursue the various thoughts and worries that
appear in the mind, but rest in Amida's Name. You can
do this wherever you are, even without an image in front
of you.
Amida Buddha is always present so you can simply
change the focus to Him and leave everything else aside.
You do not need meditation techniques which will make
you go astray from Amida when this simple resting in
the Name can be done in any circumstance and it is in
accord with Amida's Primal Vow and Shinran's words:
"In this fleeting world - this burning house - all matters
without exception are empty and false, totally without
truth and sincerity. The Nembutsu alone is true and
real."
So, rest in Namo Amida Bu – the manifestation of true
reality beyond the samsaric delusion. Rest in the Name
and you rest in Amida's presence. This is not a metaphor,
nor a symbol, but the actual truth. Amida is in front of
you every time, so please, turn your mind to Him and
rest in His Name.
Namo Amida Bu
15
*
Question: Can we chant various mantras or dharanis
associated with Amida Buddha/Amitabha from the
esoteric schools instead of His Name?
Answer: In His Primal Vow (18th Vow) Amida Buddha
(Amitabha) exclusively mentioned the saying of His
Name (Nembutsu), so we only say His Name. As no
mantras or dharanis are mentioned there, we do not
recite them. From the myriads of practices, related or not
related with Him, Amida chose His Name, so we must
be in accord with His wish. I explained this aspect in
more detail in the chapter dedicated to the Primal Vow
from my book The Meaning of Faith and Nembutsu in
Jodo Shinshu Buddhism or in my Commentary on the
Sutra on the Buddha of Infinite Life.
Being a Buddha, He knows better why He only chose the
Nembutsu in His Primal Vow, so we should not busy our
minds with something that goes beyond our limited
capacities, but follow His command and say His Name
exclusively.
Question: Then what do you think is the purpose of the
mantras and dharanis associated with Amida?
Answer: Those mantras and dharanis, but also various
other practices associated with Amida in other schools
may help those who wish to be reborn in His Pure Land
but don't have the faith of the Primal Vow, and so they
are still attached in one way or another, to their personal
power. Those are provisional practices related to the
16
19th Vow which leads, if followed seriously and
constantly, to birth in the borderland of the Pure Land. I
explained this aspect in more detail in the chapter
dedicated to the Primal Vow from my book, The
Meaning of Faith and Nembutsu in Jodo Shinshu
Buddhism or in my Commentary on the Sutra on the
Buddha of Infinite Life.
Only the Nembutsu of total faith in Amida Buddha's
Power which is mentioned in the Primal Vow (18th
Vow) leads to birth in the fulfilled land of the Pure Land
("centre" of the Pure Land) where we immediately attain
perfect Enlightenment. This is the teaching of Shinran
and we must not deviate from it. As Jodo Shinshu is the
school of the Primal Vow, we must exclusively say the
Nembutsu.
There is also another difference between Nembutsu and
various mantras which may be associated with Amida. A
mantra should be said in a special state of mind or in a
special way to emit a certain sound, while Nembutsu
does not require that. A mantra is received with
empowerment in order to be effective, which is again,
not the case of Nembutsu. So, there is a great difference
between the two. Nembutsu is not even a recitation
(although you can recite it), but a simple saying, as the
sound does not matter.
17
The liturgies and hymns of
Amidaji International Temple
Here are the main liturgies and hymns we use in
the sangha of Amidaji International Temple. You can
practice them at home or at the temple and dojo 7.
Only the words in caps are to be recited. They are the
sino-japanese phonetic transcription of Chinese
characters and are doubled below by the English
translation so that you always know what you recite.
The reason we use the Sino-Japanese transliteration is
that people of various countries and languages have a
common liturgy when we meet and worship together in
the same temple.
Before starting the recitation of each liturgy, we say
Nembutsu together for a minute or so, and then we hit
the bell inside the practice Hall two times as we can see
in the text.
Also, before entering the Hall, somebody will strike the
outside temple bell eight times to call beings to the
Dharma. If there is no temple bell, a metal plate will be
used. The eight strikes of the bell or metal plate before
the service signifies the eight elements of faith and the
7
Usually lay followers do a morning service and an evening service
at their home altar. They can choose to chant a different liturgy for
morning and evening, as they wish. However, this is not mandatory.
18
eight precepts of faith according to Amidaji branch of
Jodo Shinshu8.
The Nembutsu liturgy is the most important and the
easiest, while the others are more complicated. However,
none are too difficult if you learn how to recite them
directly from your teacher and if you practice them with
your sangha members. Also, video recordings are
provided on the website of Amidaji.
Here are the significance of various words and signs in
the liturgies:
”Doshi”(leader) – this word indicates that part said by the
person who leads the recitation
”Doon”means all those present recite together. If only one
person makes the service, then he/she recites all lines.
● – one bell strike
●● – two bell strikes
●●● – three bell strikes
◙ - drum (the use of a drum is optional and it does not
appear in all liturgies)
kansho: slow recitation
[..] when a word appears between these signs it means it
is not heard in the recitation.
When some letters or words have an underline like in
Shoshinge, Juseige or Sambutsuge it means they are
8
Check fascicles five and six of Amida Dharma and my detail
explanations from The Meaning of Faith and Nembutsu in Jodo
Shinshu Buddhism or my Commentary on the Sutra on the Buddha
of Infinite Life.
19
recited at a slower pace. Other signs in the text can be
explained only when practicing together in the sangha or
you can understand them upon listening to a recording.
20
The Nembutsu liturgy
●●
doshi: BU JO MI DA NYO RAI NIU DO JO
we respectfully call upon Amida Buddha to enter
this place of practice9
doon: SAN GE RAKU10
as we joyfully scatter flowers of welcome
doshi: BU JO SHA KA NYO RAI NIU DO JO
we respectfully call upon Shakyamuni Buddha to enter
this place of practice
doon: SAN GE RAKU
as we joyfully scatter flowers of welcome
doshi: BU JO JIP-PO NYO RAI NIU DO JO
we respectfully call upon all Buddhas from the ten
directions
doon: SAN GE RAKU
as we joyfully scatter flowers of welcome
●
Sambujo – the Three Invitations are addressed to Amida,
Shakyamuni and all Buddhas in the ten directions. The place of
practice (dojo) where we invite these Honored guests, can be a
temple, one’s own house or any place where people meet to say
Nembutsu and listen to Amida Dharma.
10
When saying SAN GE RAKU, the priest and participants may
scatter petals of roses or any flower in the direction of the altar or
they can make the mudra of offering flowers.
9
21
doshi: NAMO KIE BU, NAMO KIE HO, NAMO KIE
SO11
I take refuge in the Buddha, I take refuge in the Dharma,
I take refuge in the Sangha
doon: NAMO KIE BU. NAMO KIE HO. NAMO KIE
SO
doon: NAMO KIE BU. NAMO KIE HO. NAMO KIE
SO
doon: NAMO KIE BU. NAMO KIE HO. NAMO KIE
SO
●
doshi: KI MYO JIN JI PO MU GE KO NYO RAI12◙
I take refuge in/Homage to the Tathagata of Unhindered
Light Pervading the Ten Quarters
doon: KI MYO JIN JI PO MU GE KO NYO RAI◙
doon: KI MYO JIN JI PO MU GE KO NYO RAI◙
doon: KI MYO JIN JI PO MU GE KO NYO RAI◙
●
doshi: NA MO FU KA SHI GI KO NYO RAI 13◙
I take refuge in/Homage to the Tathagata of
Inconceivable Light
doon: NA MO FU KA SHI GI KO NYO RAI◙
doon: NA MO FU KA SHI GI KO NYO RAI◙
doon: NA MO FU KA SHI GI KO NYO RAI◙
●
Sankie – The Three Refuges (in Buddha, Dharma and Sangha).
KI MYO JIN JI PO MU GE KO NYO RAI: The Name of Amida
Buddha with ten characters.
13
NA MO FU KA SHI GI KO NYO RAI:The Name of Amida
Buddha with nine characters.
11
12
22
doshi: NA MO A MI DA BU14◙
I take refuge in/Homage to Amida Buddha
doon: NA MO A MI DA BU, NA MO A MI DA BU,
NA MO A MI DA BU, NA MO A MI DA BU, NA
MO A MI DA BU, NA MO A MI DA BU, NA MO A
MI DA BU15 …………◙
●
doshi:NA MO
I take refuge in (homage to)
doon:
MU RYO KO BU
Buddha of Infinite Light
MU HEN KO BU
Buddha of Boundless Light
MU GE KO BU
Buddha of Unhindered Light
MU TAI KO BU
Buddha of Incomparable Light
EN NO KO BU
Buddha Lord of Blazing Light
SHO JO KO BU
Buddha of Pure Light
KAN GI KO BU
Buddha of the Light of Joy
14
NA MO A MI DA BU: The Name of Amida Buddha with six
characters. You can prolong the recitation of this Name as much as
you like.
15
You can strike the bell from time to time, during the six-character
Name recitation, to change the rhythm (slower-faster-slower, etc.) or
simply to keep everyone alert.
23
CHI E KO BU
Buddha of the Light of Wisdom
FU DAN KO BU
Buddha of Uninterrupted Light
NAN JI KO BU
Buddha of Inconceivable Light
MU SHO KO BU
Buddha of Inexpressible Light
CHO NICHI GAK KO BU
Buddha of the Light Outshining the Sun and Moon16
●
(repeat three times)
doshi: NA MO A MI DA BU◙
I take refuge in/Homage to Amida Buddha
doon: NA MO A MI DA BU, NA MO A MI DA BU,
NA MO A MI DA BU, NA MO A MI DA BU, NA
MO A MI DA BU, NA MO A MI DA BU, NA MO A
MI DA BU …………◙17
16
Recitation of the Twelve Lights of Amida Buddha as they appear
in the Larger Sutra:
“The Buddha of Infinite Life(Amida) is called by the following
names: the Buddha of Infinite (Immeasurable) Light, the Buddha of
Boundless Light, the Buddha of Unhindered Light, the Buddha of
Incomparable ( Unequalled) Light, the Buddha of Light that is Lord
of Blazing Light, the Buddha of Pure Light, the Buddha of the Light
of Joy, the Buddha of the Light of Wisdom, the Buddha of
Uninterrupted Light, the Buddha of Inconceivable Light, the
Buddha of Inexpressible Light, and the Buddha of Light Surpassing
the Sun and Moon”.
17
If you decide to make a longer Nembutsu service, you can now
recite again the Twelve Lights of Amida and then continue with
more recitations of the six character Name (Namo Amida Bu). You
24
●
doshi: GA-N NI SHI KU DO KU18
May the merits of the [Primal] Vow [of Amida]
doon: BYO – U DO – U SE IS – SA – I
be received equally by all beings
DO – U HO – TSU BO DA – I SHI – N
May all develop bodhicitta19,
can repeat the Ten Lights recitations followed by Namo Amida Bu
as many times as you like.
18
This part is called Eko or merit transference. In the practices
based on personal power the practitioner “earns” virtues which he
transfers for his own Enlightenment. But in the case of Other Power
(Pure Land) way, the transference of merits takes place from Amida
Buddha to those who entrust to Him. This transference of merit
(eko) carries the follower to the Pure Land where he attains Nirvana
or perfect Enlightenment. Shinran Shonin says in a hymn:
“When sentient beings of this evil world
of the five defilements
Entrust themselves to the selected Primal Vow,
Virtues indescribable, inexplicable, and inconceivable
Fill those practitioners."
The merit transference from Amida to the practitioner has two
aspects: 1) the merit transference of going forth (Oso-Eko) and2) the
merit transference of returning to this world (Genso-Eko).
The first refers to the fact that through Amida's transference of
merit we go to His Pure Land where we become Buddhas, while the
second one means that after we become Buddhas in the Pure Land
by sharing the same Enlightenment as Amida, we return to the
various samsaric realms and universes, to save all beings.
19
Bodhicita or Bodhi Mind is the aspiration to attain Budhahood
for oneself and all beings. This is fulfilled in the Awakening of Faith
(shinjin) in the Primal Vow of Amida Buddha. Master Shan-tao
said: “Awake your Bodhi Mind to Amida’s Compassion”, that is,
aspire to your and other beings Liberation by relying on the
25
O – U JO – U A – A – A – A – N RAK – KOKU
And may they be born in the Land of Peace and Bliss
● ● ●
Compasion of Amida (His Primal Vow).So, the Awakening of the
Bodhi Mind, the obligatory condition in Mahayana for attaining the
supreme Enlightenment, appears in Jodo Shinshu in the form of the
entrusting heart (shinjin). Shinran Shonin said, “The mind aspiring
to become Buddha
Is the mind seeking to save sentient beings;
The mind that seeks to save sentient beings
Is True Faith endowed by Amida’s Compassion.”
(Hymns on the Patriachs, 18)
26
Shōshin Nembutsu Ge20
Hymn of True Faith in Nembutsu
(Shoshinge)
●●
doshi:
KI MYO MU RYO JU NYO RA-I
I take refuge in the Tathagata of Infinite Life;
doon:
NA MO FU KA SHI GI KO
I take refuge in the Buddha of Inconceivable Light.
HO ZO BO SATSU IN NI JI
Dharmakara, at the outset of His career as a Bodhisattva
ZAI SE JI ZAI O⸜ BUS⸜ SHO⸜
Was in the presence of Lokesvararaja, the Enlightened
One.
TO KEN SHO BUTSU JO DO IN
He saw the pure lands of many Buddhas, observed how
they had been established,
KOKU DO NIN DEN SHI ZEM MAKU
And examined everything, good and bad, about the
humans and devas inhabiting them.
KON RYU MU JO SHU SHO GAN
He then brought forth the unsurpassed and most
excellent Vows,
Shōshinge – Hymn of True Faith in Nembutsu, was composed by
Shinran Shonin and it comes at the end of chapter two of his
Kyogyoshinsho. The English translation was done by Rev Zuio
Hisao Inagaki.
20
27
CHO HOTSU KE -U DAI⸜GU⸜ZEI⸜
The great Vows, immeasurable in scope and depth,
which the world had never known.
GO KO SHI YUI SHI SHO JU
Dharmakara chose and cherished His vows after
contemplation for five kalpas.
JU SEI MYO SHO MON JIP-PO
He further vowed that His Name would be heard
throughout the ten directions.
FU HO MU RYO MU HEN KO
Amida sends forth universally the immeasurable and
boundless Light,
MU GE MU TAI KO⸜EN⸜NO⸜
The unimpeded, incomparable and majestically flaming
Light,
SHO JO KAN GI CHI E KO
The pure Light, the Light of joy, the Light of wisdom,
FU DAN NAN JI MU SHO KO
The unceasing, inconceivable and ineffable Light,
CHO NICHI GAK-KO SHO JIN SETSU
And the Light outshining the sun and the moon;
with these Lights He illumines the innumerable worlds.
IS-SAI GUN JO MU⸜KO⸜SHO⸜
All sentient beings are shone upon by His Light.
HON GAN MYO GO SHO JO GO
The Name promised in the Primal Vow is the Act of
Right Assurance;
SHI SHIN SHIN GYO GAN NI IN
28
The Vow of Sincere Mind and Joyful Faith provides the
cause of our Birth;
JO TO GAKU SHO DAI NE HAN
To attain the state next to the Buddha and realize great
Nirvana
HI - SHI METSU DO GAN⸜JO⸜JU⸜
Is due to the fulfillment of the Vow which assures our
unfailing attainment of Nirvana.
NYO RAI SHO -I KO SHUS-SE
The reason for the Buddha’s appearance in the world
YUI SETSU MI DA HON GAN KAI
Is, above all, to expound the Primal Vow of Amida, wide
and deep as the ocean.
GO JOKU AKU JI GUN JO KAI
All beings in the evil age of the five defilements
O SHIN NYO RAI NYO⸜JITSU⸜GON⸜
Should believe in the truth of the Buddha’s words.
NO HOTSU ICHI NEN KI AI SHIN
If the single thought of Joy and Gratitude is awakened in
us,
FU DAN BON NO TOKU NE HAN
We shall realize Nirvana without severing our blind
passions.
BON SHO GYAKU HO SAI E NYU
When ordinary people and sages as well as those who
commit the gravest offenses and abusers of the Dharma
are taken into the Vow,
NYO SHU SHI NYU KAI⸜ICHI⸜MI⸜
They become one in spiritual attainment, just as many
rivers become of one taste upon entering the ocean.
29
SES-SHU SHIN KO JO SHO GO
The Light of All-embracing Compassion always
illumines and protects us;
I NO SUI HA MU MYO AN
The darkness of ignorance has already been destroyed by
it,
TON NAI SHIN ZO SHI UM MU
But still the clouds and mists of greed, desire, anger and
enmity
JO -FU SHIN JITSU SHIN⸜JIN⸜TEN⸜
Continually cover the sky of True Faith;
HI NYO NIK-KO FU UM MU
Yet, just as the sunlight is obscured by clouds or mists,
UM MU SHI GE MYO -MU AN
Below them it is light and there is no darkness.
GYAKU SHIN KEN KYO DAI KYO KI
When we receive Faith, regard and revere the Dharma,
and attain Great Joy,
SOKU O CHO ZETSU GO⸜AKU⸜SHU⸜
We immediately transcend the five evil realms.
IS-SAI ZEM MAKU BOM BU NIN
If ordinary people, whether good or evil,
MON SHIN NYO RAI GU ZEI GAN
Hear the Dharma and trust Amida’s Universal Vow,
BUTSU GON KO DAI SHO GE SHA
Shakyamuni praises them as ‘men of great and superior
understanding’;
ZE NIN MYO FUN DA⸜RI⸜KE⸜
Such people are called ‘white lotus-flowers’.
30
MI DA BUTSU HON GAN NEN BUTSU
The Nembutsu promised in the Primal Vow of Amida
Buddha
JA KEN KYO MAN NAKU SHU JO
Is difficult for evil people who have wrong views and are
arrogant
SHIN GYO JU JI JIN NI NAN
To receive and retain with Joyful Faith;
NAN CHU SHIN NAN MU⸜KA⸜SHI⸜
Of all difficulties nothing is more difficult than that.
IN DO SAI TEN SHI RON GE
The discourse-writers of India, the land in the west,
CHU KA JI CHI I KI SHI KO SO
And the noble masters of China and Japan
KEN DAI SHO KO SE SHO I
Revealed the true purpose of the Great Sage’s
appearance
MYO NYO RAI HON ZEI⸜O⸜KI⸜
And clarified that Amida’s Primal Vow responds to our
need.
SHA KA NYO RAI RYO GA SEN
Shakyamuni, the Tathagata, while dwelling on Mount
Lanka,
I SHU GO MYO NAN TEN JIKU
Prophesied to the assembly of monks that in Southern
India
RYU JU DA I -JI SHUT -TO SE
A Great Being named Nagarjuna would appear in the
world
SHITSU NO ZAI HA U⸜MU⸜KEN⸜
31
And destroy all the wrong views on ‘existence’ and
‘non-existence’
SEN ZETSU DAI JO MU JO HO
Proclaiming the unsurpassed teaching of Mahayana;
SHO KAN GI JI SHO AN RAKU
He would reach the Stage of Joy and attain birth in the
Land of Peace and Bliss.
KEN JI NAN GYO ROKU RO KU
He taught that the difficult practices are toilsome like
traveling by land,
SHIN GYO I GYO SHI⸜DO⸜RAKU⸜
And urged us to believe that the Easy Practice is pleasant
like sailing on water.
OKU NEN MI DA BUTSU HON GAN
When a thought of mindfulness of Amida’s Primal Vow
arises,
JI NEN SOKU JI NYU HITSU JO
At that instant we spontaneously enter the Stage of
Assurance.
YUI NO JO SHO NYO RAI GO
Always reciting only the Name of the Tathagata,
O HO DA I -HI GU⸜ZEI⸜ON⸜
We should seek to repay our indebtedness to His Great
Compassion.
TEN JIN BO SATSU ZO RON SETSU
The Bodhisattva Vasubandhu composed a discourse, in
which he professed
KI MYO MU GE KO NYO RAI
32
That he took refuge in the Tathagata of Unhindered
Light;
E SHU TA RA KEN SHIN JITSU
In accordance with the sutras he expounded the true
merits,
KO SEN O CHO DAI⸜SEI⸜GAN⸜
And clarified that the Great Vow enables us to leap over
samsara crosswise.
KO -YU HON GAN RIKI E KO
He revealed One Mind in order to emancipate multitudes
of beings
I DO GUN JO SHO IS-SHIN
Through Amida’s transference of merits by the Power of
His Primal Vow.
KI NYU KU DOKU DAI HO KAI
Upon entering the Great Treasure-Ocean of Merits,
HITSU GYAKU NYU DAI E⸜SHU⸜SHU⸜
We will unfailingly join the Great Assemblage.
TOKU SHI REN GE ZO SE KAI
Upon reaching the World of Lotus-store,
SOKU SHO SHIN NYO HOS-SHO JIN
We will realize True Suchness and attain Dharma-body.
YU BON NO RIN GEN JIN ZU
Then, playing in the forests of evil passions, we will
display supernatural powers;
NYU SHO JI ON JI⸜O⸜GE⸜
Entering samsaric states, we will manifest
accommodative and transformed bodies to save beings.
HON SHI DON RAN RYO TEN SHI
33
Master T’an-luan was venerated by the King of Liang;
JO KO RAN SHO BO SATSU RAI
Facing toward his place, the king worshipped him as a
Bodhisattva.
SAN ZO RU SHI JU JO KYO
When Bodhiruci, the Tripitaka master, gave him a Pure
Land scripture,
BON JO SEN GYO KI⸜RAKU⸜HO⸜
T’an-luan burned his Taoist texts and took refuge in the
Land of Bliss.
TEN JIN BO SATSU RON CHU GE
He wrote a commentary on the Bodhisattva
Vasubandhu’s discourse, explaining in it:
HO DO IN GA KEN SEI GAN
Both the cause and the effect of our birth in the Land of
Recompense come from Amida’s Vows;
O GEN NE KO YU TA RIKI
The karmic energy for our birth and returning to this
world originates from the Other Power.
SHO JO SHI IN YUI⸜SHIN⸜JIN⸜
The cause of attaining the Stage of Right Assurance is
Faith alone.
WAKU ZEN BOM BU SHIN JIN POTSU
When Faith is awakened in the minds of deluded and
defiled ordinary people,
SHO -CHI SHO -JI SOKU NE HAN
They are made aware that birth and death is Nirvana.
HI-SHI MU RYO KO MYO DO
After they unfailingly reach the Land of Infinite Light,
SHO -U SHU JO KAI⸜FU⸜KE⸜
34
They will save sentient beings everywhere, so says T’anluan.
DO SHAK-KES-SHO DO NAN SHO
Master Tao-ch’o determined that by the Path of Sages
Bodhi is difficult to attain
YUI MYO JO DO KA TSU NYU
And clearly presented the Pure Land Path as the only
way of salvation.
MAN ZEN JI RIKI HEN GON SHU
He disparaged practicing thousands of acts of merits
with self-power
EM MAN TOKU GO KAN⸜SEN⸜SHO⸜
And urged us to recite exclusively the Name of perfect
virtues.
SAM –PU SAN SHIN KE ON GON
He kindly taught us imperfect and perfect faith, each
having three aspects.
ZO MATSU HO METSU DO -HI IN
He compassionately guided those of the ages of
Semblance Dharma, Decadent Dharma and extinct
Dharma alike.
IS-SHO ZO AKU CHI GU ZEI
Whatever evils we may commit throughout our lives, if
we encounter the Universal Vow,
kansho:
SHI AN NYO GAI SHO MYO KA
We shall reach the Land of Peace and Provision and
realize the Supreme Fruition.
35
doshi:
ZEN DO DOKU MYO BUS-SHO I
Shan-tao alone clarified the true intent of the Buddha
Shakyamuni.
doon:
KO AI JO SAN YO GYAKU AKU
Out of compassion for those who practice meditative and
or non-meditative good as well as those who commit the
five gravest offenses and the ten transgressions,
KO MYO MYO GO KEN IN NEN
He clarified that the Light and the Name are the cause
and condition for birth in the Pure Land.
KA I -NYU HON⸜ GAN⸜ DAI⸜ -CHI⸜ KAI⸜
When aspirants are led into the Ocean of Great Wisdom
of the Primal Vow,
GYO -JA SHO -JU KON GO SHIN
They are endowed with Faith, indestructible as diamond;
KYO -KI ICHI NEN SO O GO⸜
After attaining a single thought of Joy of oneness with
Amida,
YO -I DAI TO GYAKU SAN NIN
They obtain the three insights, as did Vaidehi,
SOKU⸜SHO⸜HOS⸜ -SHO⸜SHI⸜JO⸜RAKU⸜
And will realize the Eternal Bliss of Dharma-nature.
GEN SHIN KO KAI ICHI DAI KYO
Genshin widely expounded the Buddha’s lifetime
teachings;
HEN KI AN NYO KAN IS-SAI
36
While he devoutly sought refuge in the Land of Peace
and Provision, he urged all to follow him.
SEN ZO SHU SHIN HAN SEN JIN
He distinguished between deep faith in practicing the
Nembutsu exclusively and shallow faith in doing
miscellaneous acts of merits,
HO⸜KE⸜NI⸜DO⸜SHO⸜BEN⸜RYU⸜
And so, clarified the different states of attainment: birth
in the Land of Recompense and birth in the Transformed
Land.
GOKU JU AKU NIN YUI SHO BUTSU
Those with extremely heavy evil karma should only
repeat Amida’s Name.
GA YAKU ZAI -HI SES-SHU CHU⸜
I, too, am in His embracement;
BON NO SHO GEN SUI FU KEN
Although my evil passions hinder me from seeing it,
DAI⸜ -HI⸜MU⸜KEN⸜JO⸜SHO⸜GA⸜
His Light of Great Compassion always shines on me
untiringly.
HON SHI GEN KU MYO BUK-KYO
Honen, the master of our school, was well-versed in
Buddhism;
REN MIN ZEM MAKU BOM BU NIN
He compassionately regarded both good and wicked
ordinary people.
SHIN SHU KYO SHO KO HEN SHU
Disseminating the teaching of the True Way throughout
Japan,
SEN⸜JAKU⸜HON⸜GAN⸜GU⸜AKU⸜SE⸜
37
He spread the selected Primal Vow in this evil world.
GEN RAI SHO -JI RIN DEN GE⸜
Transmigration in the house of samsara
KET-CHI GI JO I SHO SHI⸜
Is definitely caused by the fault of doubt;
SOKU NYU JAKU JO MU I RAKU⸜
Quick entry into the Capital of Uncreated Tranquility
HIT⸜CHI⸜SHIN⸜JIN⸜I⸜NO⸜NYU⸜
Is necessarily realized by Faith.
kansho:
GU KYO DAI JI SHU SHI TO ⸜⸜⸜U
The bodhisattvas and masters of this school who spread
the teaching of the Pure Land sutras
JO SAI MU HEN GOKU JOKU AKU
Have saved innumerable beings, totally defiled and evil.
DO ZOKU JI SHU GU DO SHIN
People of the present age, both priests and laymen,
should with one accord
YU-I KA SHIN SHI KO SO SE⸜⸜TSU
Only accept in faith the teachings of those virtuous
masters.
●
doshi: NA MO A MI DA BU◙
I take refuge in/Homage to Amida Buddha
doon: NA MO A MI DA BU, NA MO A MI DA BU,
NA MO A MI DA BU,NA MO A MI DA BU, NA MO
A MI DA BU, NA MO A MI DA BU, NA MO A MI
DA BU …………◙
●
38
doshi: GA-N NI SHI KU DO KU
May the merits of the [Primal] Vow [of Amida]
doon: BYO – U DO – U SE IS – SA – I
be received equally by all beings
DO – U HO – TSU BO DA – I SHI – N
May all develop bodhicitta,
O – U JO – U A – A – A – A – N RAK – KOKU
And may they be born in the Land of Peace and Bliss
● ● ●
39
Sambutsuge21
Hymns in Praise of the Buddha
●●
doshi:
KO GEN GI GI
NYO ZE EN MYO
doon:
I JIN MU GOKU
MU YO TO SHA
Your radiant countenance is majestic;
And your dignity is boundless.
Radiant splendor such as yours has no equal.
NICHI GATSU MA NI
KAI SHITSU ON PEI
SHU KO EN NYO
YU NYAKU JU MOKU
Even the blazing light of
The Sun, moon and mani-jewels
Is completely hidden and obscured,
And looks like a mass of black inksticks.
NYO RAI YO GEN
SHO GAKU DAI ON
CHO SE MU RIN
KO RU JIP-PO
The countenance of the Tathagata
Is unequaled in the world;
The great voice of the Perfectly Enlightened One
Resounds throughout the ten quarters
Sambutsuge – Hymns in Praise of the Buddha is a fragment from
the Larger Sutra in which Dharmakara Bodhisattva, the future
Amida Buddha, admires His Master, Lokesvararaja Buddha and
promises that He will become a Savior of all beings.
21
40
KAI MON SHO JIN
I TOKU MU RYO
SAM-MAI CHI E
SHU SHO KE U
Your observance of precepts, learning, diligence,
Meditation, and wisdom –
The magnificence of these virtues is peerless,
Excellent and unsurpassed.
JIN TAI ZEN NEN
GU JIN JIN NO
SHO BUTSU HO KAI
KU GO GAI TAI
Deeply and clearly mindful
Of the ocean of the Dharma of all Buddhas,
You know its depth and breadth,
And reach its farthest end.
MU MYO YOKU NU
NIN NO SHI SHI
SE SON YO MU
JIN TOKU MU RYO
Ignorance, greed and anger
Are completely absent in the World Honored One,
You are a lion, the most courageous of all humans,
Having immeasurable majestic virtues.
KU KUN KO DAI
KO MYO I SO
CHI E JIN MYO
SHIN DO DAI SEN
Your meritorious accomplishment is vast,
And your wisdom is deep and supreme;
The majestic glory of your light
Shakes the great thousand worlds.
41
GAN GA SA BUTSU
KA DO SHO JI
SAI SHO HO O
MI FU GE DATSU
I vow to become a Buddha,
Equal to you, the most honored King of the Dharma,
And to bring sentient beings from birth-and-death
To the final attainment of emancipation.
FU SE JO I
NYO ZE SAM-MAI
KAI NIN SHO JIN
CHI E I JO
My practice of giving, self-discipline,
Observance of precepts, forbearance, diligence,
And also mediation and wisdom
Shall be unsurpassed.
GO SEI TOKU BUTSU
IS-SAI KU KU
FU GYO SHI GAN
I SA DAI AN
I resolve that, when I become a Buddha,
I will fulfill this vow in every possible way,
And to all beings who live in fear,
I will give great peace.
KE SHI U BUTSU
MU RYO DAI SHO
HYAKU SEN NOKU MAN
SHU NYO GO JA
Even though there are Buddhas
As many as a thousand million kotis,
Or countless great sages
As many as the sands of the Ganges,
42
KU YO IS-SAI
FU NYO GU DO
SHI TO SHO BUTSU
KEN SHO FU KYAKU
I will make offerings
To all these Buddhas,
Nothing surpasses my determination
To seek the Way steadfastly and untiringly.
HI NYO GO JA
BU FU KA KE
SHO BUTSU SE KAI
MU SHU SETSU DO
Even though there are Buddha-worlds
As many as the sands of the Ganges,
And also innumerable lands
Beyond calculation,
KO MYO SHIS-SHO
NYO ZE SHO JIN
HEN SHI SHO KOKU
I JIN NAN RYO
My light shall illumine
All of these lands.
I will make such efforts
That my divine power may be boundless
RYO GA SA BUTSU
GO SHU KI MYO
KOKU DO DAI ICHI
DO JO CHO ZETSU
When I become a Buddha,
My land shall be the most exquisite;
People ther shall be unrivaled and excellent
Any my seat of Enlightenment shall be beyond compare.
43
KOKU NYO NAI ON
GA TO AI MIN
NI MU TO SO
DO DATSU IS-SAI
My land shall be like Nirvana.
Being supreme and unequaled.
Out of compassion and pity,
I will bring all to emancipation.
JIP-PO RAI SHO
I TO GA KOKU
SHIN-NETSU SHO JO
KE RAKU AN-NON
Those who come from the ten quarters,
Shall rejoice with pure hearts;
Once they reach my Land,
They shall dwell in peace and happiness.
KO BUTSU SHIN MYO
HOTSU GAN NO HI
ZE GA SHIN SHO
RIKI SHO SHO YOKU
May you, the Buddha,
be my witness
And attest to the truthfulness of my resolution.
I have thus made my aspiration;
I will endeavor to fulfill it.
JIP-PO SE SON
JO RYO SHI SON
CHI E MU GE
CHI GA SHIN GYO
The World-honored Ones in the ten quarters
Have unimpeded wisdom;
May these honored ones
Always know my intentions.
44
KE RYO SHIN SHI
GA GYO SHO JIN
SHO KU DOKU CHU
NIN JU FU KE
●
Even if I should be subjected to
All kinds of suffering and torment,
Continuing my practice undeterred,
I would endure it and never have any regrets.
doshi: NA MO A MI DA BU ◙
I take refuge in/Homage to Amida Buddha
doon: NA MO A MI DA BU, NA MO A MI DA BU,
NA MO A MI DA BU, NA MO A MI DA BU, NA
MO A MI DA BU, NA MO A MI DA BU, NA MO A
MI DA BU …………◙
●
doshi: GA-N NI SHI KU DO KU
May the merits of the [Primal] Vow [of Amida]
doon: BYO – U DO – U SE IS – SA – I
be received equally by all beings
DO – U HO – TSU BO DA – I SHI – N
May all develop bodhicitta,
O – U JO – U A – A – A – A – N RAK – KOKU
And may they be born in the Land of Peace and Bliss
● ● ●
45
Juseige22
Hymns of Repetitions of the Vows
●●
doshi:
GA GON CHO SE GAN
I have made vows, unrivaled in all the world;
doon:
HIS-SHI MU JO DO
I shall certainly reach the unsurpassed Way.
SHI GAN FU MAN ZOK[U]
If these vows should not be fulfilled,
SEI FU JO SHO GAK[U]
May I not attain perfect Enlightenment.
GA O MU RYO KO
If I should not become a great benefactor
Juseige – Hymns of Repetitions of the Vows, is a fragment from
the Larger Sutra and represents the words said by Dharmakara
Bodhisattva, the future Amida Buddha, after proclaiming His 48
Vows. In the lines following the verses of Junirai it is said, “As soon
as Bhikṣu Dharmakara spoke those verses, the entire earth quaked
in six ways and a rain of wonderful flowers fell from heaven,
scattering everywhere. Spontaneous music was heard and a voice in
the sky said, ‘Surely you will attain highest, perfect
Enlightenment.’”
The translation of Juseige is from The Three Pure Land Sutras - A
Study and Translation from Chinese by Hisao Inagaki in
collaboration with Harold Stewart, Bukkyo Dendo Kyokai and
Numata Centre for Buddhist Translation and Research, Kyoto, 2003
22
46
FU I DAI SE SHU
In lives to come for immeasurable kalpas
FU SAI SHO BIN GU
To save the poor and the afflicted everywhere,
SEI FU JO SHO GAK[U]
May I not attain perfect Enlightenment.
GA SHI JO BUTSU DO
When I attain Buddhahood,
MYO SHO CHO JIP-PO
My Name will be heard throughout the ten directions;
KU KYO Ml SHO MON
Should there be any place where it is not heard,
SEI FU JO SHO GAK[U]
May I not attain perfect Enlightenment.
Rl YOKU JIN SHO NEN
Free of greed and with profound mindfulness
JO E SHU BON GYO
And pure wisdom, I will perform the sacred practices;
SHI GU MU JO DO
I will seek to attain the unsurpassed Way
I SHO TEN NIN SHI
And become the teacher of devas and humans.
JIN RIKI EN DAI KO
With my divine power I will display great light,
FU SHO MU SAI DO
Illuminating the worlds without limit,
SHO JO SAN KU MYO
And dispel the darkness of the three defilements;
KO SAI SHU YAKU NAN
47
Thus I will deliver all beings from misery.
KAI HI CHI E GEN
Having obtained the eye of wisdom,
MES-SHI KON MO AN
I will remove the darkness of ignorance;
HEI SOKU SHO AKU DO
I will block all evil paths
TSU DATSU ZEN SHU MON
And open the gate to the good realms.
KO SO JO MAN ZOK[U]
When merits and virtues are perfected,
I YO RO JIP-PO
My majestic light will radiate in the ten directions,
NICHI GATSU SHU JU KI
Outshining the sun and moon
TEN KO ON PU GEN
And surpassing the brilliance of the heavens.
I SHU KAI HO ZO
I will open the Dharma storehouse for the multitudes
KO SE KU DOKU HO
And endow them all with treasures of merit.
JO O DAI SHU JU
Being always among the multitudes,
SEP-PO SHI SHI KU
I will proclaim the Dharma with the lion’s roar.
KU YO IS-SAI BU[TSU]
I will make offerings to all the Buddhas,
GU SOKU SHU TOKU HON
48
Thereby acquiring roots of virtue.
GAN E SHITSU JO MAN
When my vows are fulfilled and wisdom perfected,
TOKU I SAN GAI O
I shall be the sovereign of the three worlds.
NYO BUTSU MU GE CHI
Like your unhindered wisdom, O Buddha,
TSU DATSU Ml FU SHO
Mine shall reach everywhere, illuminating all;
GAN GA KU E RIKI
May my supreme wisdom
TO SHI SAI SHO SON
Be like yours, Most Honored One.
SHI GAN NYAK-KO KA
If these vows are to be fulfilled,
DAI SEN O KAN DO
Let this universe of a thousand million worlds quake in
response
KO KU SHO TEN NIN
And let all the devas in heaven
TO U CHIN MYO KE
Rain down rare and marvelous flowers.
●
doshi: NA MO A MI DA BU◙
I take refuge in/Homage to Amida Buddha
doon: NA MO A MI DA BU, NA MO A MI DA BU,
NA MO A MI DA BU,NA MO A MI DA BU, NA MO
A MI DA BU, NA MO A MI DA BU, NA MO A MI
DA BU …………◙
49
●
doshi: GA-N NI SHI KU DO KU
May the merits of the [Primal] Vow [of Amida]
doon: BYO – U DO – U SE IS – SA – I
be received equally by all beings
DO – U HO – TSU BO DA – I SHI – N
May all develop bodhicitta,
O – U JO – U A – A – A – A – N RAK – KOKU
And may they be born in the Land of Peace and Bliss
● ● ●
50
Junirai
Twelve Adorations
●●
doshi:
KE SHU TEN NIN SHO KU GYO
doon:
A MI DA SEN RYO ZOKU SON
ZAI HI MI ME’U AN RAK-KOKU
MU RYO BUS-SHI SHU I NE’U
Before Amida Buddha, whom Devas and men worship,
I humble myself in deepest reverence.
In His wondrous Land of Bliss
Surrounded is He by countless Bodhisattvas.
KON JIKI SHIN JO NYO SEN-NO
SHA MA TA GYO NYO ZO BU
RYO MOKU JO NYAKU SHO REN GE
KO GA CHO RAI MI DA SON
His golden form shines forth pure, like the King of
Mount Sumeru;
His practice of Truth is steadfast, like an elephant’s pace;
His eyes radiate like pure blue lotus blossoms.
Thus I prostrate myself before Amida Buddha.
MEN ZEN EN JO NYO MAN GATS[U]
I KO YU NYO SEN NICHI GATS[U]
SHO NYO TEN KU KU SHI RA
KO GA CHO RAI MI DA SON
51
His countenance is perfectly pure and round, like the full
moon;
His majestic light shines like a thousand suns and
moons;
His voice is like a heavenly drum, yet like a heavenly
bird (Kokila).
Thus I prostrate myself before Amida Buddha.
KAN-NON CHO DAI KAN CHI’U JI’U
SHU JU ME’U SO HO SHO GON
NO BUKU GE DO MA KE’U MAN
KO GA CHO RAI MI DA SON
Avalokitesvara wears upon His crown,
The image of Amida adorned with many precious
jewels:
He subdues the arrogance of demons and heretics,
Thus I prostrate myself before Amida Buddha.
MU BI MU KU KO SHO JO
SHU TOKU KE’U KETSU NYO KO KU
SHO SA RI YAKU TOKU JI ZAI
KO GA CHO RAI MI DA SON
Incomparable, vast and pure His Virtues are,
Clearly extending like vast open space,
His acts freely benefiting all.
Thus I prostrate myself before Amida Buddha.
JIP-PO MYO MON BO SAS-SHU
MU RYO SHO MA JO SAN DAN
ISHO SHU JO GAN RIKI JI’U
52
KO GA CHO RAI MI DA SON
Bodhisattvas from the ten quarters
And countless maras always venerate Him.
He dwells with Vow-power for the sake of all beings.
Thus I prostrate myself before Amida Buddha.
KON TAI HO KEN CHI SHO KE
ZEN GON SHO JO ME’U DAI ZA
O HI ZA JO NYO SEN-NO
KO GA CHO RAI MI DA SON
In the Golden treasure pond where the lotus flowers
bloom,
Established with goodness is a wondrous throne
Where reigns the Lord, like the King of Mount Sumeru.
Thus I prostrate myself before Amida Buddha.
JIP-PO SHO RAI SHO BUS-SHI
KEN GEN JIN ZU SHI AN RAKU
SEN GO SON GEN JO KU GYO
KO GA CHO RAI MI DA SON
From the ten quarters Bodhisattvas come.
Revealing wondrous powers, they attain a blissful state;
Honoring His face, they offer eternal homage.
Thus I prostrate myself before Amida Buddha.
SHO U MU JO MU GA TO
YAKU NYO SUI GATSU DEN YO RO
I SHU SEP-PO MU MYO JI
KO GA CHO RAI MI DA SON
53
All things are transient and without self
Like the moon on water, lightning, shadow, or dew.
“The Dharma transcends words,” the Buddha
proclaimed.
Thus I prostrate myself before Amida Buddha.
HI SON BUS-SETSU MU AKU MYO
YAKU MU NYO NIN AKU DO FU
SHU NIN SHI SHIN KYO HI SON
KO GA CHO RAI MI DA SON
There exist no evil names in His Land,
Nor beings in the female form, nor fear of evil realms.
With sincere heart all beings worship Him.
Thus I prostrate myself before Amida Buddha.
HI SON MU RYO HO BEN KYO
MU U SHO SHU AKU CHI SHIKI
O JO FU TAI SHI BO DAI
KO GA CHO RAI MI DA SON
His Land of infinite expediencies
Is without degenerate things or wicked beings;
Upon Rebirth, Non-Retrogressive Bodhi does one attain.
Thus I prostrate myself before Amida Buddha.
GA SETSU HI SON KU DOKU JI
SHU ZEN MU HEN NYO KAI SUI
SHO GYAKU ZEN GON SHO JO SHA
E SE SHU JO SHO HI KOKU
●
54
Thus have I praised the Virtues of Amida.
Boundless are they like the water of the sea.
Upon receiving these pure and good qualities
May all beings be reborn into His Land.
doshi: NA MO A MI DA BU◙
I take refuge in/Homage to Amida Buddha
doon: NA MO A MI DA BU, NA MO A MI DA BU,
NA MO A MI DA BU,NA MO A MI DA BU, NA MO
A MI DA BU, NA MO A MI DA BU, NA MO A MI
DA BU …………◙
●
doshi: GA-N NI SHI KU DO KU
May the merits of the [Primal] Vow [of Amida]
doon: BYO – U DO – U SE IS – SA – I
be received equally by all beings
DO – U HO – TSU BO DA – I SHI – N
May all develop bodhicitta,
O – U JO – U A – A – A – A – N RAK – KOKU
And may they be born in the Land of Peace and Bliss
● ● ●
55
Amidakyo
The Smaller Sutra on the Buddha of Infinite Life
●●
doshi:
BUS-SETSU AMIDA KYO
doon:
NYO ZE GA MON * ICHI JI BUTSU ZAI * SHA E
KOKU * GI JU KIK-KO DOKU ON * YO DAI BI
KU SHU * SEN NI HYAKU GO JU NIN KU * KAI
ZE DAI A RA KAN * SHU SHO CHI SHIKI
* CHO RO SHA RI HOTSU * MA KA MOK-KEN
REN * MA KA KA SHO * MA KA KA SEN NEN *
MA KA KU CHI RA * RI HA TA * SHU RI HAN
DA GA * NAN DA * A NAN DA * RA GO RA *KYO
BON HA DAI * BIN ZU RU HA RA DA * KA
RU DA I * MA KA KO HIN NA * HA KU RA * A
NU RU DA * NYO ZE TO * SHO DAI DE SHI *
BYO SHO BO SATSU MA KA SATSU * MON JU
SHI RI HO O JI * A IT-TA BO SATSU * KEN DA
KA DAI BO SATSU * JO SHO JIN BO SATSU *
YO NYO ZE TO * SHO DAI BO SATSU * GYU
SHAKU DAI KAN IN TO * MU RYO SHO TEN *
DAI SHU KU *
NI JI BUTSU GO * CHO RO SHA RI HOTSU *
JYU ZE SAI HO * KA JU MAN-NOKU BUTSU DO
* U SE KAI * MYO WATSU GOKU RAKU
* GO DO U BUTSU * GO A MI DA * KON GEN
ZAI SEP-PO * SHA RI HOTSU * HI DO GA KO *
MYO I GOKU RAKU * GO KOKU SHU JYO * MU
56
U SHU KU * TAN JU SHO RAKU * KO MYO
GOKU RAKU *
U SHA RI HOTSU * GOKU RAK-KOKU DO *
SHICHI JU RAN JUN * SHICHI JU RA MO *
SHICHI JU GO JU * KAI ZE SHI HO * SHU
SO I NYO * ZE KO HI KOKU * MYO WATSU
GOKU RAKU *
U SHA RI HOTSU * GOKU RAK-KOKU DO * U
SHIP-PO CHI * HAK-KU DOKU SUI * SHU MAN
GO CHU * CHI TAI JUN- NI * KON SHAFU JI *
SHI HEN KAI DO * KON GON RU RI * HA RI
GO JO * JO U RO KAKU * YAKU I KON GON RU
RI * HA RI SHA KO * SHAKU SHU ME NO * NI
GON JIKI SHI * CHI CHU REN GE * DAI NYO
SHA RIN * SHO SHIKI SHO KO * O SHIKI O KO
* SHAKU SHIKI SHAK-KO * BYAKU SHIKI
BYAK-KO * MI MYO KO KETSU *
SHA RI HOTSU * GOKU RAK-KOKU DO * JO JU
NYO ZE * KU DOKU SHO GON *
U SHA RI HOTSU * HI BUK-KOKU DO * JO SA
TEN GAKU * O GON I JI * CHU YA ROKU JI * NI
U MAN DA RA KE * GO KOKU SHU JO * JO I
SHO TAN * KAKU I E KOKU * JO SHU MYO KE
* KU YO TA HO * JU MAN-NOKU BUTSU *
SOKU I JIKI JI * GEN TO HON GOKU * BON
JIKI KYO GYO * SHA RI HOTSU * GOKU RAKKOKU DO * JO JU NYO ZE * KU DOKU SHO
GON *
57
BU SHI SHA RI HOTSU * HI KOKU JO U * SHU
JU KI MYO * ZAS-SHIKI SHI CHO * BYAK-KO
KU JAKU * O MU SHA RI * KA RYO BIN GA *
GU MYO SHI CHO * ZE SHO SHU CHO * CHO
YA ROKU JI * SUI WA GE ON * GO ON EN CHO
* GO KON GO RIKI * SHICHI BO DAI BUN *
HAS-SHO DO BUN * NYO ZE TO HO * GO DO
SHU JO * MON ZE ON-NI * KAI SHITSU NEN
BUTSU * NEN PO NEN SO * SHA RI HOTSU *
NYO MOTSU I SHI CHO * JITSU ZE ZAI HO SHO
SHO * SHO I SHA GA * HI BUK-KOKU DO *
MU SAN-MAKU SHU * SHA RI HOTSU * GO
BUK-KOKU DO * SHO MU SAM-MAKU DO SHI
MYO * GA KYO U JITSU* ZE SHO SHU CHO *
KAI ZE A MI DA BU[TSU] * YOKU RYO HO ON
SEN RU * HEN GE SHO SA * SHA RI HOTSU * HI
BUK-KOKU DO * MI FU SUI DO * SHO HO GO
JU * GYU HO RA MO * SUI MI MYO ON *
HI NYO HYAKU SEN JU GAKU * DO JI KU SA *
MON ZE ON SHA * KAI JI NEN JO * NEN BUTSU
NEN PO * NEN SO SHI SHIN * SHA RI HOTSU *
GO BUK KOKU DO * JO JU NYO ZE * KU DOKU
SHO GON
● ● ●
doshi:
SHA RI HOTSU *
doon:
O NYO I UN GA * HI BUTSU GA KO * GO A MI
DA * SHA RI HOTSU * HI BUTSU KO MYO MU
RYO * SHO JIP-PO KOKU * MU SHO SHO GE *
58
ZE KO GO I A MI DA * U SHA RI HOTSU * HI
BUTSU JU MYO * GYU GO NIN MIN * MU RYO
MU HEN * A SO GI KO * KO MYO A MI DA
* SHA RI HOTSU * A MI DA BUTSU * JO BUTSU
I RAI * O KON JIK-KO * U SHA RI HOTSU * HI
BUTSU U MU RYO MU HEN * SHO MON DE SHI
* KAI A RA KAN * HI ZE SAN JU * SHI SHO NO
CHI * SHO BO SAS-SHU * YAKU BU NYO ZE *
SHA RI HOTSU * HI BUK-KOKU DO * JO JU
NYO ZE * KU DOKU SHO GON*
U SHA RI HOTSU * GOKU RAK-KOKU DO * SHU
JO SHO JA * KAI ZE A BI BAC-CHI * GO CHU
TA U * IS-SHO FU SHO * GO SHU JIN TA * HI ZE
SAN JU * SHO NO CHI SHI * TAN KA I MU RYO
MU HEN * A SO GI KO SETSU * SHA RI HOTSU *
SHU JO MON SHA * O TO HOTSU GAN * GAN
SHO HI KOKU * SHO I SHA GA * TOKU YO NYO
ZE * SHO JO ZEN NIN * KU E IS SHO * SHA RI
HOTSU * FU KA I SHO ZEN GON *
FUKU TOKU IN NEN * TOKU SHO HI KOKU *
SHA RI HOTSU * NYAKU U ZEN NAN SHI * ZEN
NYO NIN * MON SETSU A MI DA BUTSU * SHU
JI MYO GO * NYAKU ICHI NICHI * NYAKU
NI NICHI * NYAKU SAN NICHI * NYAKU SHI
NICHI * NYAKU GO NICHI * NYAKU ROKU
NICHI * NYAKU SHICHI NICHI * IS-SHIN FU
RAN * GO NIN RIN MYO JU JI * A MI DA BUTSU
* YO SHO SHO JU * GEN ZAI GO ZEN *
ZE NIN JU JI * SHIN PU TEN DO * SOKU TOKU
O JO * A MI DA BUTSU * GOKU RAK-KOKU DO
59
* SHA RI HOTSU * GA KEN ZE RI * KO SES-SHI
GON * NYAKU U SHU JO * MON ZE SES-SHA *
O TO HOTSU GAN * SHO HI KOKU DO * SHA RI
HOTSU * NYO GA KON JYA * SAN DAN A MI DA
BUTSU * FU KA SHI GI KU DOKU * TO BO
YAKU U * A SHUKU BI BUTSU * SHU MI SO
BUTSU * DAI SHU MI BUTSU * SHU MI KO
BUTSU * MYO ON BUTSU * NYO ZE TO * GO GA
SHA SHU SHO BUTSU * KAKU O GO KOKU *
SUI KO JO ZES-SO * HEN PU SAN ZEN *
DAI SEN SE KAI * SETSU JO JITSU GON * NYO
TO SHU JO * TO SHIN ZE SHO SAN * FU KA SHI
GI KU DOKU * IS-SAI SHO BUTSU * SHO GO
NEN GYO *
SHA RI HOTSU * NAN BO SE KAI * U NICHT
GAT-TO BUTSU * MYO MON KO BUTSU * DAI
EN KEN BUTSU * SHU MI TO BUTSU * MU
RYO SHO JIN BUTSU * NYO ZE TO * GO GA
SHA SHU SHO BUTSU * KAKU O GO KOKU *
SUI KO JO ZES-SO * HEN PU SAN ZEN *
DAI SEN SE KAI * SETSU JO JITSU GON * NYO
TO SHU JO * TO SHIN ZE SHO SAN* FU KA SHI
GI KU DOKU * IS SAI SHO BUTSU * SHO GO
NEN GYO * SHA RI HOTSU * SAI HO SE KAI * U
MU RYO JU BUTSU * MU RYO SO BUTSU * MU
RYO DO BUTSU * DAI KO BUTSU * DAI MYO
BUTSU * HO SO BUTSU * JO KO BUTSU *NYO
ZE TO * GO GA SHA SHUSHO BUTSU * KAKU O
GO KOKU * SUI KO JO ZES-SO * HEN
PU SAN ZEN * DAI SEN SE KAI * SETSU JO
JITSU GON * NYO TO SHU JO * TO SHIN ZE
60
SHO SAN * FU KA SHI GI KU DOKU *
IS SAI SHO BUTSU * SHO GO NEN GYO *
SHA RI HOTSU * SAI HO SE KAI * U MU RYO JU
BUTSU * MU RYO SO BUTSU * MU RYO DO
BUTSU * DAI KO BUTSU * DAI MYO BUTSU *
HO SO BUTSU * JO KO BUTSU * NYO ZE TO *
GO GA SHA SHU SHO BUTSU * KAKU O GO
KOKU * SUI KO JO ZES-SO * HEN PU SAN ZEN *
DAI SEN SE KAI * SETSU JO JITSU GON * NYO
TO SHU JO * TO SHIN ZE SHO SAN * FU KA SHI
GI KU DOKU * IS-SAI SHO BUTSU * SHO GO
NEN GYO *
SHA RI HOTSU *HOP-PO SE KAI * U EN KEN
BUTSU * SAI SHO ON BUTSU * NAN SHO BUTSU
* NIS-SHO BUTSU * MO MYO BUTSU * NYO
ZE TO * GO GA SHA SHU SHO BUTSU * KAKU O
GO KOKU * SUI KO JO ZES-SO * HEN PU SAN
ZEN * DAI SEN SE KAI * SETSU JO JITSU GON *
NYO TO SHU JO * TO SHIN ZE SHO SAN * FU
KA SHI GI KU DOKU * IS-SAI SHO BUTSU * SHO
GO NEN GYO * SHA RI HOTSU * GE HO SE KAI
* U SHI SHI BUTSU * MYO MON BUTSU * MYO
KO BUTSU * DATSU MA BUTSU * HO DO BUTSU
* JI HO BUTSU * NYO ZE TO * GO GA SHA SHU
SHO BUTSU * KAKU O GO KOKU * SUI KO JO
ZES-SO * HEN PU SAN ZEN * DAI SEN SE KAI
* SETSU JO JITSU GON * NYO TO SHU JO * TO
SHIN ZE SHO SAN * FU KA SHI GI KU DOKU *
IS-SAI SHO BUTSU * SHO GO NEN GYO *
61
SHA RI HOTSU * JO HO SE KAI * U BON-NON
BUTSU * SHUKU O BUTSU * KO JO BUTSU * KO
KO BUTSU * DAI EN KEN BUTSU * ZASSHIKI HO KE GON SHIN BUTSU * SHA RA JU O
BUTSU * HO KE TOKU BUTSU * KEN IS-SAI GI
BUTSU * NYO SHU MI SEN BUTSU * NYO
ZE TO * GO GA SHA SHU SHO BUTSU * KAKU O
GO KOKU * SUI KO JO ZES-SO * HEN PU SAN
ZEN * DAI SEN SE KAI * SETSU JO JITSU GON *
NYO TO SHU JO * TO SHIN ZE SHO SAN * FU
KA SHI GI KU DOKU * IS-SAI SHO BUTSU * SHO
GO NEN GYO * SHA RI HOTSU * O NYO I UN GA
* GA KO MYO I * IS-SAI SHO BUTSU * SHO GO
NEN GYO * SHA RI HOTSU * NYAKU U
ZEN NAN SHI * ZEN NYO NIN * MON ZE SHO
BUTSU SHO SETSU MYO * GYU KYO MYO SHA
* ZE SHO ZEN NAN SHI * ZEN NYO NIN * KAI
I IS-SAI SHO BUTSU * GU SHO GO NEN * KAI
TOKU FU TAI TEN * O A NOKU TA RA * SAMMYAKU SAN BO DAI * ZE KO SHA RI HOTSU *
NYO TO KAI TO * SHIN JU GA GO * GIS-SHOBUS SHO SETSU * SHA RI HOTSU * NYAKU U
NIN * I HOTSU GAN * KON POTSU GAN * TO
HOTSU GAN * YOKU SHO A MI DA BUK-KOKU
SHA * ZE SHO NIN TO * KAI TOKU FU TAI TEN
* O A NOKU TA RA * SAM-MYAKU SAN BO DAI
* O HI KOKU DO * NYAKU I SHO * NYAKU
KON JO * NYAKU TO SHO * ZE KO SHA RI
HOTSU * SHO ZEN NAN SHI * ZEN NYO NIN *
NYAKU U SHIN JYA * O TO HOTSU GAN
* SHO HI KOKU DO *
62
SHA RI HOTSU * NYO GA KON JA * SHO SAN
SHO BUTSU * FU KASHI GI KU DOKU * HI SHO
BUT-TO * YAKU SHO SETSU GA * FU KA SHI GI
KU DOKU * NI SA ZE GON * SHA-KA MUNI BUTSU * NO I JIN NAN * KE U SHI JI * NO O
SHA BA KOKU DO * GO JOKU AKU SE * KO
JOKU KEN JOKU * BON NO JOKU * SHU JO
JOKU * MYO JOKU CHU * TOKU A NOKU TA
RA * SAM-MYAKUSAN BO DAI * I SHO SHU JO
* SETSU ZE IS-SAI SE KEN * NAN SHIN SHI HO
* SHA RI HOTSU * TO CHI GA O * GO
JOKU AKU SE * GYO SHI NAN JI * TOKU A
NOKU TA RA * SAM-MYAKU SAN BO DAI * I ISSAI SE KEN * SES-SHI NAN SHIN SHI HO * ZE I
JIN NAN * BUS-SETSU SHI KYO I * SHA RI
HOTSU * GIS-SHO BI KU * IS-SAI SE KEN * TEN
NIN A SHU RA TO * MON BUS-SHO SETSU *
KAN GI SHIN JU * SA RAI NI KO
BUS-SETSU A MI DA KYO
●
doshi: NA MO A MI DA BU◙
I take refuge in/Homage to Amida Buddha
doon: NA MO A MI DA BU, NA MO A MI DA BU,
NA MO A MI DA BU,NA MO A MI DA BU, NA MO
A MI DA BU, NA MO A MI DA BU, NA MO A MI
DA BU …………◙
●
doshi: GA-N NI SHI KU DO KU
May the merits of the [Primal] Vow [of Amida]
63
doon: BYO – U DO – U SE IS – SA – I
be received equally by all beings
DO – U HO – TSU BO DA – I SHI – N
May all develop bodhicitta,
O – U JO – U A – A – A – A – N RAK – KOKU
And may they be born in the Land of Peace and Bliss
● ● ●
Amidakyo
The Smaller Sutra on the Buddha of Infinite Life 23
1 Thus have I heard. At one time the Buddha was staying
in the Jeta Grove monastery of Anāthapiṇḍada’s Garden
at Śrāvastī, together with a large assembly of twelve
hundred and fifty monks who were all great arhats well
known to the people. Among them were great disciples
such as the elders Śāriputra, Mahāmaudgalyāyana,
Mahākāśyapa, Mahākātyāyana, Mahākauṣṭhila, Revata,
Śuddhipanthaka, Nanda, Ānanda, Rāhula, Gavāṃpati,
Piṇḍola-Bhāradvāja, Kālodayin, Mahākapphiṇa,
Vakkula, and Aniruddha. He was also accompanied by
many Bodhisattva Mahāsattvas, such as Dharma Prince
Manjuśrī, Bodhisattva Ajita, Bodhisattva Sweet-smelling
Elephant, and Bodhisattva Constant Endeavor, and by
innumerable devas, including Śakra, lord of the gods,
and many others.
2 The Buddha then said to Elder Śāriputra: “If you travel
westward from here, passing a hundred thousand koṭis of
Buddha lands, you will come to the land called Utmost
23
Translation by Rev Zuio Hisao Inagaki.
64
Bliss, where there is a Buddha named Amitāyus
(Amida). He is living there now, teaching the Dharma.
3 “Śāriputra, why is that land called Utmost Bliss? The
beings in that land suffer no pain but only enjoy
pleasures of various kinds. For this reason, that land is
called Utmost Bliss. Again, Śāriputra, in the Land of
Utmost Bliss there are seven rows of balustrades, seven
rows of decorative nets, and seven rows of trees. They
are all made of four kinds of jewels and extend over the
whole land, encompassing everything. For this reason,
that land is calledUtmost Bliss.
Again, Śāriputra, in the Land of Utmost Bliss there are
seven jeweled ponds filled with water possessing the
eight excellent qualities. The beds of the ponds are
covered solely with gold sand, and from the four sides of
each bed rise stairs of gold, silver, beryl, and crystal.
Above these standpavilions adorned with gold, silver,
beryl, crystal, sapphire, rosy pearls, and cornelian. In the
ponds are lotuses as large as chariot wheels – the blue
ones radiating a blue light, the yellow a yellow light, the
red a red light, and the white a white light. They are
marvelous and beautiful, fragrant and pure. Śāriputra, the
Land of Utmost Bliss is filled with such splendid
adornments.
Again, Śāriputra, in that Buddha land heavenly music is
played continually.The ground is made of gold. Six
times during the day and night māndārava flowers rain
down from the sky. Every day, in the serenity of early
morning, the people of that land fill the hems of their
65
robes with exquisite flowers and go to make offerings to
a hundred thousand koṭis of Buddhas dwelling in the
worlds of all the other directions. Then they return to the
Pure Land for their morning meal. After the meal they
enjoy a stroll. Śāriputra, the Land of Utmost Bliss is
filled with such splendid adornments.
“Again, Śāriputra, in that land there are always many
kinds of rare and beautiful birds of various colors, such
as white geese, peacocks, parrots, śāris, kalaviṅkas, and
jīvaṃjīvakas. Six times during the day and night birds
sing with melodious and delicate sounds, which proclaim
such teachings as the five roots of good, the five powers,
the seven practices leading to Enlightenment, and the
Noble Eightfold Path. On hearing them, all the people of
that land become mindful of the Buddha, Dharma, and
Sangha. But, Śāriputra, you should not assume that these
birds are born as retribution for evil karma. The reason is
that none of the three evil realms exists in that
Buddhaland. Śāriputra, even the names of the three evil
realms do not exist there; how much less the realms
themselves! These birds are manifested by Amitāyus so
that their singing can proclaim and spread the Dharma.
“In that Buddha land, Śāriputra, when soft breezes waft
through the rowsof jeweled trees and jeweled nets they
produce subtle, wonderful sounds. It is as if a hundred
thousand musical instruments were playing together.
Everyone who hears the sounds spontaneously becomes
mindful of the Buddha, Dharma, and Sangha. Śāriputra,
that Buddha land is filled with such splendid
adornments.
66
4 “For what reason, Śāriputra, do you think that Buddha
is called Amitābha? Śāriputra, the Buddha’s light shines
boundlessly and without hindrance overall the worlds of
the ten directions. It is for this reason that He is called
Amitābha. Again, Śāriputra, the lives of the Buddha and
the people of His land last for innumerable, unlimited,
and incalculable kalpas. It is for this reason that the
Buddha is called Amitāyus. Śāriputra, ten kalpas have
passed since Amitāyus attained Enlightenment.
Moreover, Śāriputra, He has an immeasurable and
unlimited number of śrāvaka disciples, all of them
arhats,whose number cannot be reckoned by any means.
His assembly of Bodhisattvasis similarly vast. Śāriputra,
that Buddha land is filled with such splendid
adornments.
5 “Again, Śāriputra, all sentient beings born in the Land
of Utmost Bliss dwell in the stage of non-retrogression.
Many of them are in the stage of becoming a Buddha
after one more life 24. Their number is so great that it is
beyond reckoning; it can only be described as
innumerable, unlimited, and incalculable.
“Śāriputra, those sentient beings who hear of that land
should aspire to be born there. Why? Because they will
be able to meet such sages of supreme virtue. Śāriputra,
one cannot attain birth in that land with few roots of
good or a small store of merit. Śāriputra, if a good man
or woman who hears of Amitāyus holds fast to His
24
In order to understand this passage check my explanations of the
11th Vow and 22th Vows of Amida Buddha from my book,
Comemntary on the Sutra on the Buddha of Infinite Life.
67
Name even for one day, two days, three, four, five, six,
or seven days with a concentrated and undistracted mind,
then, atthe hour of death, Amitāyus will appear with a
host of holy ones. Consequently, when their life comes
to an end, the aspirants’ minds will not fall into
confusion and so they will be born immediately in the
Land of UtmostBliss of Amitāyus. Śāriputra, perceiving
these benefits, I say: All sentient beings who hear this
teaching should aspire to birth in that land.
6 “Śāriputra, just as I praise the inconceivable virtue of
Amitāyus (Amida), so do the Buddhas in the eastern
direction as numerous as the sands of the Ganges River,
such as Akṣobhya Buddha, Merudhvaja Buddha,
Mahāmeru Buddha, Meruprabhāsa Buddha, and
Manjusvara Buddha. While dwelling in their own lands,
they extend their long, broad tongues and, encompassing
with them the universe of a thousand million worlds,
pronounce these words of truth: Sentient beings should
accept this sutra entitled ‘Praise of the
InconceivableVirtue and Protection by All Buddhas.’
7 “Śāriputra, there are in the southern direction Buddhas
as numerous as the sands of the Ganges River, such as
Candrasūrya pradīpa Buddha, Yaśasprabha Buddha,
Mahārciskandha Buddha, Merupradīpa Buddha, and
Anantavīrya Buddha. While dwelling in their own lands,
they extend their long, broad tongues and, encompassing
with them the universe of a thousand million worlds,
pronounce these words of truth: Sentient beings should
accept this sutra entitled ‘Praise of the Inconceivable
Virtue and Protection by All Buddhas.’
68
8 “Śāriputra, there are in the western direction Buddhas
as numerous as the sands of the Ganges River, such as
Amitāyus Buddha, Amitaketu Buddha, Amitadhvaja
Buddha, Mahāprabha Buddha, Mahāprabhāsa Buddha,
Ratnaketu Buddha, and Śuddharaśmiprabha Buddha.
While dwelling in their own lands, they extend their
long, broad tongues and, encompassing with them
the universe of a thousand million worlds, pronounce
these words of truth: Sentient beings should accept this
sutra entitled ‘Praise of the InconceivableVirtue and
Protection by All Buddhas.’
9 “Śāriputra, there are in the northern direction Buddhas
as numerous as the sands of the Ganges River, such as
Arciskandha Buddha, Vaiśvānaranirghoṣa Buddha,
Duṣpradharṣa Buddha, Ādityasaṃbhava Buddha, and
Jālinīprabha Buddha. While dwelling in their own lands,
they extend their long, broad tongues and, encompassing
with them the universe of a thousand million
worlds, pronounce these words of truth: Sentient beings
should accept this sutra entitled ‘Praise of the
Inconceivable Virtue and Protection by All Buddhas.’
10 “Śāriputra, there are in the nadir Buddhas as
numerous as the sands of the Ganges River, such as
Siṃha Buddha, Yaśas Buddha, Yaśasprabhāsa Buddha,
Dharma Buddha, Dharmadhvaja Buddha, and
Dharmadhara Buddha. While dwelling in their own
lands, they extend their long, broad tongues and,
encompassing with them the universe of a thousand
million worlds, pronounce these words of truth: Sentient
69
beings should accept this sutra entitled ‘Praise of the
Inconceivable Virtue and Protection by All Buddhas.’
11 “Śāriputra, there are in the zenith Buddhas as
numerous as the sands of the Ganges River, such as
Brahmaghoṣa Buddha, Nakṣatrarāja Buddha,
Gandhottama Buddha, Gandhaprabhāsa Buddha, Mahā
rciskandha Buddha,Ratnakusumasaṃ puṣ pita gātra
Buddha, Śālendrarāja Buddha, Ratnotpalaśrī Buddha,
Sarvārthadarśa Buddha, and Sumerukalpa Buddha.
While dwellingin their own lands they extend their long,
broad tongues and, encompassing with them the universe
of a thousand million worlds, pronounce these words of
truth: Sentient beings should accept this sutra entitled
‘Praise of the Inconceivable Virtue and Protection by All
Buddhas.’
12 “Śāriputra, why do you think this teaching is called
the ‘Sutra of Protection by All Buddhas’? Śāriputra, all
good men and women who hear this sutra and hold fast
to it, and also those who hear the names of those
Buddhas, are protected by all the Buddhas and dwell in
the stage of non-retrogression for realizing highest,
perfect Enlightenment. This is why, Śāriputra, you
should accept my words in faith and the teachings of all
the Buddhas.
“Śāriputra, those who have already aspired, now aspire,
or in the future will aspire to be born in the land of
Amitāyus Buddha all dwell in the stage of nonretrogression for realizing highest, perfect
Enlightenment. They have already been born, are now
70
being born, or will be born in that land. Hence, Śāriputra,
good men and women of faith should aspire to birth
there.
13 “Śāriputra, just as I now praise the inconceivable
virtue of other Buddhas, they also praise my
inconceivable virtue, saying, ‘Śākyamuni Buddha, you
have accomplished an extremely difficult and
unprecedented task. In this Sahā world, during the evil
period of the five defilements – those of time,views,
passions, sentient beings, and lifespan – you have
attained highest, perfect Enlightenment and, for the sake
of sentient beings, have delivered this teaching which is
the most difficult in the world to accept in faith.’
“Śāriputra, you must realize that I have accomplished
this difficult task during the period of the five
defilements. That is to say, having attained highest,
perfect Enlightenment, I have for the sake of the world
delivered this teaching, which is so hard for [people] to
accept in faith. This is indeed an extremely difficult
task.”
14 When the Buddha had delivered this sutra, Śāriputra
and all the monks, together with beings of the whole
world, including devas, humans, and asuras, rejoiced at
what they had heard and reverently accepted it. Having
worshiped Him, they departed.25
25
For a better understanding of this sutra, please check my
commentary on it.
71
Informal recitation of Nembutsu
doshi: GOKU JU AKU NIN YUI SHO BU
Those with extremely heavy evil karma should simply
say Amida’s Name
doon: NA MO A MI DA BU, NA MO A MI DA BU,
NA MO A MI DA BU ……
doshi: GA-N NI SHI KU DO KU
May the merits of the Vow
doon: BYO – U DO – U SE IS – SA – I
be received equally by all beings
DO – U HO – TSU BO DA – I SHI – N
May all develop bodhicitta**,
O – U JO – U A – A – A – A – N RAK – KOKU
And may they be born in the land of tranquil pleasure
OoO
This can be used whenever you feel like saying
Nembutsu but don’t want to do the liturgy. You can also
just say the Nembutsu without the first and last part.
Never forget that the Nembutsu of faith is the most
important thing. Everything else in this book is
optional.
72
The wedding ceremony
The wedding ceremony in Amidaji branch is a
modified Nembutsu liturgy as explained in the following
lines:
●●
doshi: BU JO MI DA NYO RAI NIU DO JO
we respectfully call upon Amida Buddha to enter
this place of practice
doon: SAN GE RAKU
as we joyfully scatter flowers of welcome
doshi: BU JO SHA KA NYO RAI NIU DO JO
we respectfully call upon Shakyamuni Buddha to enter
this place of practice
doon: SAN GE RAKU
as we joyfully scatter flowers of welcome
doshi: BU JO JIP-PO NYO RAI NIU DO JO
we respectfully call upon all Buddhas from the ten
directions
doon: SAN GE RAKU
as we joyfully scatter flowers of welcome
●
(When saying SAN GE RAKU the priest and couple
scatter petals of roses or any flower in the direction of
the altar.)
doshi: NAMO KIE BU, NAMO KIE HO, NAMO KIE
SO
73
I take refuge in the Buddha,I take refuge in the Dharma,
I take refuge in the Sangha
doon: NAMO KIE BU. NAMO KIE HO. NAMO KIE
SO
doon: NAMO KIE BU. NAMO KIE HO. NAMO KIE
SO
doon: NAMO KIE BU. NAMO KIE HO. NAMO KIE
SO
●
doshi: KI MYO JIN JI PO MU GE KO NYO RAI◙
I take refuge in/Homage to the Tathagata of Unhindered
LightPervading the Ten Quarters
doon: KI MYO JIN JI PO MU GE KO NYO RAI◙
doon: KI MYO JIN JI PO MU GE KO NYO RAI◙
doon: KI MYO JIN JI PO MU GE KO NYO RAI◙
●
doshi: NA MO FU KA SHI GI KO NYO RAI◙
I take refuge in/Homage to the Tathagata of
Inconceivable Light
doon: NA MO FU KA SHI GI KO NYO RAI◙
doon: NA MO FU KA SHI GI KO NYO RAI◙
doon: NA MO FU KA SHI GI KO NYO RAI◙
●
doshi: NA MO A MI DA BU◙
I take refuge in/Homage to Amida Buddha
doon: NA MO A MI DA BU, NA MO A MI DA BU,
NA MO A MI DA BU,NA MO A MI DA BU, NA MO
A MI DA BU, NA MO A MI DA BU, NA MO A MI
DA BU …………◙
74
●
doshi:NA MO
I take refuge in (homage to)
doon:
MU RYO KO BU
Buddha of Infinite Light
MU HEN KO BU
Buddha of Boundless Light
MU GE KO BU
Buddha of Unhindered Light
MU TAI KO BU
Buddha of Incomparable Light
EN NO KO BU
Buddha Lord of Blazing Light
SHO JO KO BU
Buddha of Pure Light
KAN GI KO BU
Buddha of the Light of Joy
CHI E KO BU
Buddha of the Light of Wisdom
FU DAN KO BU
Buddha of Uninterrupted Light
NAN JI KO BU
Buddha of Inconceivable Light
MU SHO KO BU
Buddha of Inexpressible Light
CHO NICHI GAK KO BU
75
Buddha of the Light Outshining the Sun and Moon26
●
(repeat three times)
doshi: NA MO A MI DA BU◙
I take refuge in/Homage to Amida Buddha
doon: NA MO A MI DA BU, NA MO A MI DA BU,
NA MO A MI DA BU,NA MO A MI DA BU, NA MO
A MI DA BU, NA MO A MI DA BU, NA MO A MI
DA BU …………◙
●
During this second Nembutsu recitation the priest gets
up from seiza and makes oshoko. Then he sits sideways
near the bell which he will use to direct the couple’s next
movements (●):
● - the couple approaches the altar and bow with their
hands in gassho
● - they make oshoko (the man first and then the
woman).
26
Recitation of the Twelve Lights of Amida Buddha as they appear
in the Larger Sutra:
“The Buddha of Infinite Life(Amida) is called by the following
names: the Buddha of Infinite (Immeasurable) Light, the Buddha of
Boundless Light, the Buddha of Unhindered Light, the Buddha of
Incomparable ( Unequaled) Light, the Buddha of Light that is Lord
of Blazing Light, the Buddha of Pure Light, the Buddha of the Light
of Joy, the Buddha of the Light of Wisdom, the Buddha of
Uninterrupted Light, the Buddha of Inconceivable Light, the
Buddha of Inexpressible Light, and the Buddha of Light Surpassing
the Sun and Moon”.
76
● - the couple makes a half body prostration27 from
standing (see the section on gassho, bowing and
prostration)28 or a simple bow (raihai) with their hands in
gassho towards the altar.
● - they bow to each other29
● - they return to their place.
When the couple sits again at their place, the priest takes
the ceremonial kettle with tea that was previously
offered to Amida Buddha and goes to the couple. He
bows to them and they bow back. Then he goes to the
man. They bow to each other. The priest pours tea into
the marriage bowl for three times (three drops each
time). At every three drops the man takes the bowl with
both hands and drinks. After that the priest and the
husband bow to each other and the priest goes to the
woman. They bow to each other. He again pours tea into
the marriage bowl three times exactly as he did in the
case of the husband. The wife takes the bowl with both
hands and drinks. After that the priest and the wife bow
to each other. To drink from the same cup means they
agree to share everything and resist to all
difficulties together.
If the couple wishes to exchange rings or offer each
other a symbolic gift they can do it now, after they drank
from the marriage bowl. 30
27
The couple can also do a full body prostration but this may be very
difficult due to their wedding clothes.
28
If the couple does a half body prostration, the priest will strike the
bell every time they start a new bow from the standing position.
29
Bowing to each other is a sign of respect and abandonment of ego.
77
The priest goes back to the altar and sits facing the
couple. He strikes the bell once and the couple starts
reading their marriage vows:
„We are grateful to Amida Buddha and to all those who
helped us meet. From now on we will let ourselves be
guided by the Buddhist teaching and we’ll live in
harmony with the Primal Vow of Amida Buddha. We’ll
be faithful to one another, we’ll help and support each
other for better and for worse, for richer, for poorer, in
sickness and in health, in young age and old age. These
are the vows we take together in the Name of Amida
Buddha. Namo Amida Bu”
After reading the marriage vows, the priest turns towards
the altar and everybody continues the recitation of
Nembutsu. After some time they reach the last part of
the liturgy (the Eko):
doshi: GA-N NI SHI KU DO KU
May the merits of the [Primal] Vow [of Amida]
doon: BYO – U DO – U SE IS – SA – I
be received equally by all beings
DO – U HO – TSU BO DA – I SHI – N
May all develop bodhicitta31,
30
During this entire part the audience continues to recite the
Nembutsu, including the priest. Everybody stops reciting only when
the couple reads their marriage vows.
31
Bodhicitta or Bodhi Mind is the aspiration to attain Buddhahood
for oneself and all beings. This is fulfilled in the Awakening of Faith
(shinjin) in the Primal Vow of Amida Buddha. Master Shan-tao
said: “Awake your Bodhi Mind to Amida’s Compassion”, that is,
78
O – U JO – U A – A – A – A – N RAK – KOKU
And may they be born in the Land of Peace and Bliss
● ● ●
Next the priest and the couple bow to each other and a
Dharma sermon is offered.
After the Dharma sermon they say a few Nembutsu
together and bow again to each other.
aspire to your and other beings Liberation by relying on the
Compassion of Amida (His Primal Vow).So, the Awakening of the
Bodhi Mind, the obligatory condition in Mahayana for attaining the
supreme Enlightenment, appears in Jodo Shinshu in the form of the
entrusting heart (shinjin). Shinran Shonin said, “The mind aspiring
to become Buddha
Is the mind seeking to save sentient beings;
The mind that seeks to save sentient beings
Is True Faith endowed by Amida’s Compassion.”
(Hymns on the Patriarchs, 18)
79
The ceremony of child presentation at the temple
This ceremony represents the parents32 wish for
their children to follow the Jodo Shinshu path and also
constitute a warm welcome of the children into the
temple and sangha. They may present the child at the
temple a few months after he is born or whenever they
want.
The child presentation ceremony in Amidaji branch is a
modified Nembutsu liturgy as you will see in the
following lines:
●●
doshi: BU JO MI DA NYO RAI NIU DO JO
we respectfully call upon Amida Buddha to enter
this place of practice
doon: SAN GE RAKU
as we joyfully scatter flowers of welcome
doshi: BU JO SHA KA NYO RAI NIU DO JO
we respectfully call upon Shakyamuni Buddha to enter
this place of practice
doon: SAN GE RAKU
as we joyfully scatter flowers of welcome
doshi: BU JO JIP-PO NYO RAI NIU DO JO
we respectfully call upon all Buddhas from the ten
directions
doon: SAN GE RAKU
as we joyfully scatter flowers of welcome
32
If there are no parents alive the legal tutor can attend the ceremony
with the child.
80
●
(When saying SAN GE RAKU the priest and parents
will scatter petals of roses or any flower in the direction
of the altar. One of the parents will touch the forehead of
the child with petals and throw them in the direction of
the altar.)
The parents33 say the Three Refuges in their own name:
doshi: NAMO KIE BU, NAMO KIE HO, NAMO KIE
SO
I take refuge in the Buddha, I take refuge in the Dharma,
I take refuge in the Sangha
doon: NAMO KIE BU. NAMO KIE HO. NAMO KIE
SO
doon: NAMO KIE BU. NAMO KIE HO. NAMO KIE
SO
doon: NAMO KIE BU. NAMO KIE HO. NAMO KIE
SO
Then they make the following promise:
„We are aware that the meeting between parents and
children is the effect of past karmic causes and that birth
in human form is hard to obtain even in millions of
years. This is why we promise that we’ll lead a
harmonious family life in which our son/daughter will be
33
Or the legal tutor.
81
able to hear the true Dharma and entrust to Amida
Buddha. Namo Amida Bu”34
Next, the parents say the Three Refuges in the name of
the child:
doshi: NAMO KIE BU, NAMO KIE HO, NAMO KIE
SO
I take refuge in the Buddha, I take refuge in the Dharma,
I take refuge in the Sangha
doon: NAMO KIE BU. NAMO KIE HO. NAMO KIE
SO
doon: NAMO KIE BU. NAMO KIE HO. NAMO KIE
SO
doon: NAMO KIE BU. NAMO KIE HO. NAMO KIE
SO
and continue with the rest of the ceremony:
doshi: KI MYO JIN JI PO MU GE KO NYO RAI◙
I take refuge in/Homage to the Tathagata of Unhindered
LightPervading the Ten Quarters
doon: KI MYO JIN JI PO MU GE KO NYO RAI◙
34
If only one parent is alive or attending the ceremny he or she will
say: „I am aware that the meeting between parents and children is
the effect of past karmic causes and that life in human form is hard
to get even in millions of years. This is why I promise that I’ll offer
him/her a harmonious family life in which my son/daughter will be
able to hear the true Dharma and entrust to Amida Buddha. Namo
Amida Bu”.
If no parents are alive and/or the child has a legal tutor he or she will
be considered to be the parent of the child for the duration of the
ceremony.
82
doon: KI MYO JIN JI PO MU GE KO NYO RAI◙
doon: KI MYO JIN JI PO MU GE KO NYO RAI◙
●
doshi: NA MO FU KA SHI GI KO NYO RAI◙
I take refuge in/Homage to the Tathagata of
Inconceivable Light
doon: NA MO FU KA SHI GI KO NYO RAI◙
doon: NA MO FU KA SHI GI KO NYO RAI◙
doon: NA MO FU KA SHI GI KO NYO RAI◙
●
doshi: NA MO A MI DA BU◙
I take refuge in/Homage to Amida Buddha
doon: NA MO A MI DA BU, NA MO A MI DA BU,
NA MO A MI DA BU,NA MO A MI DA BU, NA MO
A MI DA BU, NA MO A MI DA BU, NA MO A MI
DA BU …………◙
●
doshi:NA MO
I take refuge in (homage to)
doon:
MU RYO KO BU
Buddha of Infinite Light
MU HEN KO BU
Buddha of Boundless Light
MU GE KO BU
Buddha of Unhindered Light
MU TAI KO BU
Buddha of Incomparable Light
83
EN NO KO BU
Buddha Lord of Blazing Light
SHO JO KO BU
Buddha of Pure Light
KAN GI KO BU
Buddha of the Light of Joy
CHI E KO BU
Buddha of the Light of Wisdom
FU DAN KO BU
Buddha of Uninterrupted Light
NAN JI KO BU
Buddha of Inconceivable Light
MU SHO KO BU
Buddha of Inexpressible Light
CHO NICHI GAK KO BU
Buddha of the Light Outshining the Sun and Moon35
●
(repeat three times)
doshi: NA MO A MI DA BU◙
I take refuge in/Homage to Amida Buddha
35
Recitation of the Twelve Lights of Amida Buddha as they appear
in the Larger Sutra:
“The Buddha of Infinite Life(Amida) is called by the following
names: the Buddha of Infinite (Immeasurable) Light, the Buddha of
Boundless Light, the Buddha of Unhindered Light, the Buddha of
Incomparable ( Unequaled) Light, the Buddha of Light that is Lord
of Blazing Light, the Buddha of Pure Light, the Buddha of the Light
of Joy, the Buddha of the Light of Wisdom, the Buddha of
Uninterrupted Light, the Buddha of Inconceivable Light, the
Buddha of Inexpressible Light, and the Buddha of Light Surpassing
the Sun and Moon”.
84
doon: NA MO A MI DA BU, NA MO A MI DA BU,
NA MO A MI DA BU,NA MO A MI DA BU, NA MO
A MI DA BU, NA MO A MI DA BU, NA MO A MI
DA BU …………◙
●
During this second Nembutsu recitation the priest gets
up from seiza and makes oshoko. Then he sits sideways
near the bell which he will use to direct the parents next
movements (●):
● - the parents approach the altar, one of them holding
the baby and bow with their hands in gassho
● - they make oshoko (the man first and then the
woman). The parent holding the child makes oshoko in
his/her name first and then in the name of the child by
touching the forehead of the child with a pinch of
granulated incense and placing it on the charcoal from
the incense burner. Then he/she says Nembutsu and
bows towards the altar while holding the baby.
● – the parents go to their place
After the parents go to their place the priest turns
towards the altar and everybody continues the recitation
of Nembutsu. After some time they reach the last part of
the liturgy (the Eko):
doshi: GA-N NI SHI KU DO KU
May the merits of the [Primal] Vow [of Amida]
doon: BYO – U DO – U SE IS – SA – I
be received equally by all beings
DO – U HO – TSU BO DA – I SHI – N
85
May all develop bodhicitta36,
O – U JO – U A – A – A – A – N RAK – KOKU
And may they be born in the Land of Peace and Bliss
● ● ●
Next the priest and the parents holding the baby bow to
each other and a Dharma sermon is offered 37. After the
Dharma sermon they say a few Nembutsu together and
bow again to each other.
36
Bodhicitta or Bodhi Mind is the aspiration to attain Buddhahood
for oneself and all beings. This is fulfilled in the Awakening of Faith
(shinjin) in the Primal Vow of Amida Buddha. Master Shan-tao
said: “Awake your Bodhi Mind to Amida’s Compassion”, that is,
aspire to your and other beings Liberation by relying on the
Compassion of Amida (His Primal Vow).So, the Awakening of the
Bodhi Mind, the obligatory condition in Mahayana for attaining the
supreme Enlightenment, appears in Jodo Shinshu in the form of the
entrusting heart (shinjin). Shinran Shonin said, “The mind aspiring
to become Buddha
Is the mind seeking to save sentient beings;
The mind that seeks to save sentient beings
Is True Faith endowed by Amida’s Compassion.”
(Hymns on the Patriarchs, 18)
37
On this auspicious ocasion the parents can make various offerings
to the temple in the name of their newborn baby. They can also offer
food and various necessities to poor people.
86
The funeral and memorial ceremonies 38
Depending on the moment, the funeral service is
called:
Makura-gyo (pillow service) – held just after the death
Otsuya (wake service) – held on each day or evening
before the cremation or burial
Kasoba service – held at the crematorium or at the grave
site
In Amidaji branch we use this modified Nembutsu
liturgy as the funeral ceremony for the above three
moments39:
●●
doshi: BU JO MI DA NYO RAI NIU DO JO
we respectfully call upon Amida Buddha to enter
this place of practice
doon: SAN GE RAKU
as we joyfully scatter flowers of welcome
doshi: BU JO SHA KA NYO RAI NIU DO JO
we respectfully call upon Shakyamuni Buddha to enter
this place of practice
doon: SAN GE RAKU
as we joyfully scatter flowers of welcome
38
The instructions from this chapter can be adapted or changed
according to each specific situation.
39
If at the burial site or cremation place we cannot make all the
gestures mentioned in this funeral service then we simply chant the
liturgy or just say the Nembutsu.
87
doshi: BU JO JIP-PO NYO RAI NIU DO JO
we respectfully call upon all Buddhas from the ten
directions
doon: SAN GE RAKU
as we joyfully scatter flowers of welcome
(When saying SAN GE RAKU the priest and
participants can scatter petals of roses or any flower in
the direction of the altar or they can make the Amidaji
mudra for offering flowers40.)
doshi: NAMO KIE BU, NAMO KIE HO, NAMO KIE
SO
I take refuge in the Buddha,I take refuge in the Dharma,
I take refuge in the Sangha
doon: NAMO KIE BU. NAMO KIE HO. NAMO KIE
SO
doon: NAMO KIE BU. NAMO KIE HO. NAMO KIE
SO
doon: NAMO KIE BU. NAMO KIE HO. NAMO KIE
SO
doshi: KI MYO JIN JI PO MU GE KO NYO RAI◙
I take refuge in/Homage to the Tathagata of Unhindered
LightPervading the Ten Quarters
doon: KI MYO JIN JI PO MU GE KO NYO RAI◙
doon: KI MYO JIN JI PO MU GE KO NYO RAI◙
doon: KI MYO JIN JI PO MU GE KO NYO RAI◙
●
40
This mudra is very simple but can be better explained face to face.
88
doshi: NA MO FU KA SHI GI KO NYO RAI◙
I take refuge in/Homage to the Tathagata of
Inconceivable Light
doon: NA MO FU KA SHI GI KO NYO RAI◙
doon: NA MO FU KA SHI GI KO NYO RAI◙
doon: NA MO FU KA SHI GI KO NYO RAI◙
●
doshi: NA MO A MI DA BU◙
I take refuge in/Homage to Amida Buddha
doon: NA MO A MI DA BU, NA MO A MI DA BU,
NA MO A MI DA BU,NA MO A MI DA BU, NA MO
A MI DA BU, NA MO A MI DA BU, NA MO A MI
DA BU …………◙
●
doshi:NA MO
I take refuge in (homage to)
doon:
MU RYO KO BU
Buddha of Infinite Light
MU HEN KO BU
Buddha of Boundless Light
MU GE KO BU
Buddha of Unhindered Light
MU TAI KO BU
Buddha of Incomparable Light
EN NO KO BU
Buddha Lord of Blazing Light
SHO JO KO BU
Buddha of Pure Light
89
KAN GI KO BU
Buddha of the Light of Joy
CHI E KO BU
Buddha of the Light of Wisdom
FU DAN KO BU
Buddha of Uninterrupted Light
NAN JI KO BU
Buddha of Inconceivable Light
MU SHO KO BU
Buddha of Inexpressible Light
CHO NICHI GAK KO BU
Buddha of the Light Outshining the Sun and Moon
●
(repeat three times)
doshi: NA MO A MI DA BU◙
I take refuge in/Homage to Amida Buddha
doon: NA MO A MI DA BU, NA MO A MI DA BU,
NA MO A MI DA BU,NA MO A MI DA BU, NA MO
A MI DA BU, NA MO A MI DA BU, NA MO A MI
DA BU …………◙
●
During this second Nembutsu recitation the priest makes
oshoko in the name of the deceased. Then he turns to the
deceased body and greets him with gassho and bow.
Every person present (starting with close relatives)
makes oshoko in the name of the deceased in front of
Amida’s image then turns to the deceased body and
greets him with gassho and bow. During this time the
Nembutsu is recited continuously. If the deceased body
is not present, then everybody bows in front of the
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deceased image which is placed on a table in front of the
altar41.
If available, the priest then takes a small statue or image
of Amida Buddha (or an image with the letters of
Nembutsu) and places it on the deceased crown head,
forehead, throat, heart and palms which signifies the
deceased worshipping Amida Buddha. Then, all the
audience makes a half body prostration or a full body
prostration towards Amida Buddha while reciting the
Nembutsu.
After this the Eko part of the ceremony is recited:
doshi: GA-N NI SHI KU DO KU
May the merits of the [Primal] Vow [of Amida]
doon: BYO – U DO – U SE IS – SA – I
be received equally by all beings
DO – U HO – TSU BO DA – I SHI – N
May all develop bodhicitta42,
41
This is NOT worship of the deceased but a sign of respect and
gratitude.
42
Bodhicitta or Bodhi Mind is the aspiration to attain Buddhahood
for oneself and all beings. This is fulfilled in the Awakening of Faith
(shinjin) in the Primal Vow of Amida Buddha. Master Shan-tao
said: “Awake your Bodhi Mind to Amida’s Compassion”, that is,
aspire to your and other beings Liberation by relying on the
Compassion of Amida (His Primal Vow).So, the Awakening of the
Bodhi Mind, the obligatory condition in Mahayana for attaining the
supreme Enlightenment, appears in Jodo Shinshu in the form of the
entrusting heart (shinjin). Shinran Shonin said, “The mind aspiring
to become Buddha
Is the mind seeking to save sentient beings;
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O – U JO – U A – A – A – A – N RAK – KOKU
And may they be born in the Land of Peace and Bliss
● ● ●
Then, the priest bows to the audience and the deceased
body (or image) and gives a Dharma talk.
After the end of the Dharma talk the priest and the
audience says a few final Nembutsu together and then
bow to each other as well as to the deceased.
Instructions related with funerals
The deceased body can be kept at home or placed at the
temple until the cremation or burial. Between death and
cremation or burial, the relatives and friends can stay
near the body and recite Nembutsu and/or various
liturgies and hymns from this book. However, the main
liturgy should be the above modified Nembutsu liturgy,
as it is more simple and easier to recite especially if there
are people who attend a Buddhist funeral for the first
time. Also, they can read inspiring Buddhist texts and
hear Dharma sermons. An athmosphere of devotion and
faith is most appropiate on such occasions. Drinking
alchohol or eating meat should be avoided if possible.
Especially the family and relatives should avoid killing
animals or doing harm to any sentient beings as a sign of
The mind that seeks to save sentient beings
Is True Faith endowed by Amida’s Compassion.”
(Hymns on the Patriarchs, 18)
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respect for the deceased 43. Offerings of food, clothes,
money or various things can be made in the name of the
deceased to poor people or teachers and temples
depending on the posibilities of the family.
The bardo instructions can be read in the case of people
for whom we are not sure they had faith during life but
we know they were interested in the Amida Dharma or
the Buddhist teachings in general. See the section on
bardo for more details.
What to write on the tombstone:
The tombstone should contain the written charaters of
Namo Amida Bu (or Namo Amida Butsu)44 and the
name of the deceased. Sculpted or painted images of
Amida Buddha as well as Dharma teachings or any
information related with the deceased can be added.
Ceremonies of remembrance:
-
49th Day
One Year Anniversary
Second Year Anniversary
Third Year Anniversary
Fourth Year Anniversary
Fifth Year Anniversary
Sixth Year Anniversary
Seventh Year Anniversary
43
Especially if the deceased did not have faith in Amida during his
life it is better to avoid meat, alcohol, and any activity that may
cause chaos or attachments to his mind-stream.
44
The characters can be written in Chinese or any language.
93
-
Eight Year Anniversary
and so on....
In the case of a person of shinjin (faith) such
anniversaries should be celebrated as his or her birthday
into the Pure Land. At such ceremonies of remembrance
we can also use the modified Nembutsu liturgy.
Casket burials vs. cremation
In the Pure Land Buddhist tradition it is customary to
cremate the body, but the family may also opt for a
casket burial or even a sky burial in places where there is
such a tradition or the laws allow it 45. Also, it is the
family’s decision to bury the cremation urn in a
cemetery or keep it at home, etc.
45
This means that the deceased body is cut into pieces and offered to
wild animals while the officiants and the audience repeats the
Nembutsu and/or chants the Nembutsu liturgy.
94
The refuge ceremony 46
●●
doshi: BU JO MI DA NYO RAI NIU DO JO
we respectfully call upon Amida Buddha to enter
this place of practice
doon: SAN GE RAKU
as we joyfully scatter flowers of welcome
doshi: BU JO SHA KA NYO RAI NIU DO JO
we respectfully call upon Shakyamuni Buddha to enter
this place of practice
doon: SAN GE RAKU
as we joyfully scatter flowers of welcome
doshi: BU JO JIP-PO NYO RAI NIU DO JO
we respectfully call upon all Buddhas from the ten
directions
doon: SAN GE RAKU
as we joyfully scatter flowers of welcome
The priest turns to the aspirant:
Priest: NAMO KIE BU
I take refuge in the Buddha
Aspirant: NAMO KIE BU
I take refuge in the Buddha
46
Please read the chapter The Three Refuges in Jodo Shinshu
Buddhism from my book The Meaning of Faith and Nembutsu in
Jodo Shinshu Buddhism or the fascicle dedicated to the Three
Refuges in Amida Dharma.
95
Priest: NAMO KIE HO
I take refuge in the Dharma
Aspirant: NAMO KIE HO
I take refuge in the Dharma
Priest: NAMO KIE SO
I take refuge in the Sangha
Aspirant: NAMO KIE SO
I take refuge in the Sangha
Priest: NAMO KIE BU
I take refuge in the Buddha
Aspirant: NAMO KIE BU
I take refuge in the Buddha
Priest: NAMO KIE HO
I take refuge in the Dharma
Aspirant: NAMO KIE HO
I take refuge in the Dharma
Priest: NAMO KIE SO
Priest: I take refuge in the Sangha
Aspirant: NAMO KIE SO
I take refuge in the Sangha
Priest: NAMO KIE BU
I take refuge in the Buddha
Aspirant: NAMO KIE BU
I take refuge in the Buddha
Priest: NAMO KIE HO
I take refuge in the Dharma
96
Aspirant: NAMO KIE HO
I take refuge in the Dharma
Priest: NAMO KIE SO
I take refuge in the Sangha
Aspirant: NAMO KIE SO
I take refuge in the Sangha 47
●
doon: NA MO A MI DA BU, NA MO A MI DA BU,
NA MO A MI DA BU,NA MO A MI DA BU, NA MO
A MI DA BU, NA MO A MI DA BU, NA MO A MI
DA BU …………
●
47
The Three Refuges can also be recited in Pali or the native
language of the aspirant.
97
Gassho, bowing and prostrations
Gassho and raihai (bowing)
The most simple way of bowing is with one’s
hands united at the level of the heart. To place one’s
hands at the level of the heart is called gassho and to
bow is called raihai.
So, we put our hands in gassho with the nenju
(mala/rosary)48 encircling the palms and bow at 45
degrees from the waist. In these two photos you can see
the proper way of using the nenju and how to do the
bowing:
48
When not making gassho the nenju can be held in the left hand or
in a pocket. We may carry the nenju with us all the time as a
reminder of our connection with Amida Buddha or keep it on a table
in front of the altar together with our Dharma books. The nenju, the
Dharma books and Amida images should be treated with respect.
98
We do gassho and raihai (bowing at 45 degrees) when
venerating the Buddha, but also when we greet one
another at the temple or on various occasions. By
greeting one another with gassho and raihai we show
respect, gratitude and humbleness. Priests, teachers and
lay members should always greet each other with gassho
and raihai. Also, at the end of each liturgy or teaching
session the priest or teacher should always bow towards
the members and members bow towards him.
The three styles of prostrations
There are three styles of prostrations at Amidaji
temple:
1) Half body prostration from sitting
2) Half body prostration from standing
3) Full body prostration from standing
1) Half body prostration from sitting
We place our hands in gassho on the crown of our head,
at the forehead, at the throat level, and at the level of the
heart. Then we bow with our head touching the ground
and our palms facing upwards. We slightly raise the
palms at the level of the ears and we keep them there for
a few seconds. We do this three times and at the end we
bow with our hands in gassho from standing position.
2) Half body prostration from standing
We place our hands in gassho on the crown of our head,
at the forehead, at the throat level, and at the level of the
heart. Then we crouch and we bow with our head
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touching the ground and our palms facing upwards. We
slightly raise the palms at the level of the ears and we
keep them there for a few seconds. We do this three
times and at the end we bow with our hands in gassho
from standing position.
3) Full body prostration from standing
We place our hands in gassho on the crown of our head,
at the forehead, at the throat level, and at the level of the
heart. Then we lie down with all body touching the
ground. We raise our palms in gassho on the crown of
our head and we keep them there for a few seconds. We
do this three times and at the end we bow with our hands
in gassho from standing position.
All the time we do these three types of prostrations we
continually say Nembutsu, especially when we touch the
crown of our head, the forehead, the throat, the heart,
when we raise our palms facing upwards in the first two
prostrations, and when we finish any type of prostration
with the final bow.
The significance of the gestures:
All three types of prostrations are addressed to Amida
Buddha.
Placing our hands in gassho on the crown of our head
means that we consider Amida Buddha and Amida
Dharma above ourselves, and above everything, that He
is the most important Enlightened Person in our religious
life, and that we rely exclusively on Him. To put Amida
Buddha there, on the highest part of our body is the
highest gesture of respect.
100
Then, when we place our hands in gassho at the level of
our forehead we mean we worship Amida Buddha with
our mind, at the throat level – we worship Him with our
voice, at the heart level – we worship Him with our heart
and when we prostrate fully or partially – we worship
Him with our body and entire being.
Raising the hands with palms facing upwards is like
lifting the Buddha's feet above our head, which is
another profound gesture of worship and respect.
Here are some images with the three types of bowing
(watch the photos from left to right):
1. Half body prostration from sitting:
101
102
103
2. Half body prostration from standing:
104
105
3. Full body prostration from standing:
106
If you cannot do any of the three styles of prostrations
because of various reasons, you can simply do this from
standing position, without bowing:
107
108
On the home altar (obutsudan) and making offerings
to Amida Buddha
The image or statue you put in the center of the
altar must be Amida Buddha because in our tradition we
rely exclusively on Amida for our birth in the Pure Land.
Chose the image you like most and you feel comfortable
with. We prefer a standing Amida as you see in the
photos below, because this better signifies that He is an
active Buddha coming to save you. The position of the
hands in the classic Amida images of Jodo Shinshu
school mean “don’t be afraid, come as you are”. The 48
rays of lights coming from Amida’s head represent His
48 vows. Those are also oriented from Amida to you.
Everything in Amida iconography of Jodo Shinshu
suggests His active and unconditional salvation. If you
wish you can also use a scroll with Nembutsu written in
Chinese characters or in your own language.
There are various types of altar arrangements but I will
give you only two simple versions.
1) Place a flower vase in the left of Amida as you
face the altar, and a candle holder in the right. Put
an incense burner49 in front of Amida image.
2) Place two candle holders one in the right and one
in the left of Amida image, and then two flower
vases between them. Put an incense burner in
front of Amida image.
49
The incense vase can be filled with ashes, rice or anything that can
hold the burning incense.
109
Here are two photos with the two types of altar
arrangements:
Plates with fruits, boiled rice or any food (no meat
products!) and cups of water can be arranged on the right
and left of the incense vase.
If you wish you can make the eight types of offerings.
These are 1) water for drinking, 2) water for washing the
foot of the Buddha, 3) flowers, 4) incense, 5) lights, 6)
perfume, 7) food and 8) music 50.
Flowers, candles and incense burner are placed as I
explained above. The rest of the five offerings are done
in the following way: take five bowls and fill two of
them with water for drinking and washing the feet, one
50
Or you can do the Amidaji mudras for the eight types of offering.
These are explained when you visit the temple. Doing the eight
mudras is especially useful when you don’t have any physical
offerings or when you are saying Nembutsu alone in the nature, etc
110
with perfume, one with food and in another one place a
small drum51 which represents music. Arrange these five
bowls in the same line with the incense burner. The
water vases can be placed in the right and left of the
incense burner, then the one with perfume and the small
drum on each side of the two water bowls.
Here are two photos with only a few offerings and all
eight types of offerings:
In the second photo the four metal bowls can be used for
offerings of water for drinking, water for washing the
feet of the Buddha, perfume and a sound offering. The
rest of the offerings on the altar are flowers, food, light
(candle) and incense (incense burner).
Place a small table in front of the altar where you can
keep this liturgy book and some Dharma texts that
51
It can be a small toy drum.
111
inspire you and from which you can read some
fragments after your daily devotions.
The bell and drum are to be placed on the two sides of
the altar, closer to you for better use. If you have only a
bell and you are right-handed, then place the bell on the
right side as you face the altar. If you are left-handed
then do the opposite. If you have both a bell and a drum
and you are right-handed, then place the drum to your
right and the bell to your left. If you are left-handed, do
the opposite.
When you don’t use the bell, place the stick inside it
with the handle towards the exit.
Light the candles before the starting of your daily
devotion and place the rest of the offerings. When the
service is over, extinguish the flame by waving the hand
– do not blow in the candle as it is considered to be an
impolite gesture. You can also use electric candles if you
like.
You can offer incense in two ways: either as incense
sticks which you can break in three (or any number) and
put them horizontally52 into the incense burner or as
granulated incense (oshoko).
To offer oshoko (granulated incense) you go closer to
the altar (either standing or sitting depending on the
height of the altar), make gassho and raihai (bowing),
pick a pinch of incense with your index finger and
52
Incense can also be offered as a single incense stick placed
vertically in the incense burner, but it is usually offered horizontally
on the main altar.
112
thumb, bring them to the forehead and then place them
on the burning incense sticks in the incense burner or on
the burning charcoal53 that is previously placed there.
Then put again your hands in gassho, say Nembutsu a
few times and bow (raihai). Here are the photos with the
method of doing oshoko54:
53
You can put a burning charcoal in the incense burner next to the
incense sticks or add a new vase especially for the oshoko if it’s
easier for you.
54
The person who leads the chanting at the temple or in front of the
home altar makes oshoko before starting the service. The other
practitioners make oshoko as instructed in the previous pages.
113
Question: Can we also add images of other Buddhas on
the same altar with Amida?
Answer: In our temple’s altar or home altar there should
be only Amida Buddha because He is the main object of
reverence in our school. In temples it is customary to
114
make side altars with Avalokitesvara (Kanon),
Mahasthamaprapta (Seishi), Shinran Shonin, Rennyo
Shonin, the seven Patriarchs and prince Shotoku who
was praised by Shinran in many hymns. Other important
teachers in our tradition who are now in the Pure Land
can have their image placed on a side altar.
Also, at Amidaji we have the custom to use the Western
wall for Amida’s main altar and the above side altars
while the northern and southern walls are used for
images of various Buddhas as a visual expression of
Amida’s Seventeenth Vow according to which all
Buddhas praise Amida’s Name and support us/guide us
in saying it ourselves. 55
So, it will probably be too much for a home to have all
these side altars and images. Also, if there is not much
space you may place an image of Avalokitesvara and
Mahasthamaprapta or Shinran and Rennyo on the
corners of your altar, but not in the center where it is
only Amida.
Question: Can we add photos or memorial tablets
(ihai)56 with our deceased relatives in a corner of our
home altar?
Answer: No. If you wish to have memorial tablets or
photos of your deceased you can place them on separate
tables near the altar dedicated to Amida Buddha. You
can also have an ancestor register placed on that table. In
55
The eastern wall may be used for images of samsara that can help
us awaken aspiration to escape it through birth in the Pure Land.
56
An ihai or memorial/spirit tablet contains the name of the
deceased and is usually kept in home in Asiatic countries.
115
Jodo Shinshu we do not worship the ancestors, but we
honor them by making offerings to Amida Buddha or
various good acts in their name.
*
It is the custom of Amidaji temple that whenever
we offer something to Amida Buddha we don’t do it in
our name alone, but always mention other beings and/or
all beings. It’s not doctrinaly wrong if we make offerings
without mentioning anybody but as we are a Mahayana
school we should remember all beings. By doing this we
give to others the chance to mentally participate in our
offering and to make a connection with Amida
Buddha57.
For example, when you offer the above eight types of
offering or any offering, you can say the following
aspiration:
„Amida Buddha, I offer you this .... (water, food,
incense, etc) ..... in the name of all beings. May they be
healthy in body and mind, always receive whatever is
necessary and beneficial for them, including food, water,
clothes, and shelter. May all their obstacles be removed
and may they create indestructible connections with
57
The following aspiration verses are to be used especially when
you offer incense sticks, food, water, etc to Amida Buddha. There is
no need to say them when doing oshoko, although you can think that
you are doing it in the name of all beings. Oshoko is done very
quickly so there is almost impossible to say too many things while
doing it.
116
Amida Buddha, entrust to Him, say His Name (Namo
Amida Bu) and wish to be born in His Pure Land.„
You can also say:
„Amida Buddha, I offer you this ..... (water, food,
incense, etc)...... in the name of John/Marry or a group
of people (for example you can mention a list of your
dead relatives or a specific category of beings like the
pretas) and all beings.” You can then wish for them the
same things like the above or other specific good things
that you would like to happen to them. But you should
always finish with the same spiritual aspirations: „may
they create indestructible connections with Amida
Buddha, entrust to Him, say His Name (Namo Amida
Bu) and wish to be born in His Pure Land. Namo Amida
Bu”58.
It is also good that after you mention a specific person or
group of people to add „and all beings”, so that any
nonhuman invisible being who might be present there
have the chance to receive the benefit.
You can also use a more general aspiration like this one:
I offer this flower to Amida Buddha in the name of all
beings. By seeing its decaying beauty59 may we realize
58
Faith in Amida, saying of His Name and wishing to be born in His
Pure Land are the three recquirements of the Primal Vow of Amida
Buddha, so we actually wish that they be in harmony with it.
59
Flowers that are now beautiful will soon wither and decay.
Nothing lasts forever, including our bodies and so-called “spiritual
achievements”.
117
that our lives and so-called „spiritual achievements" are
transitory and turn our minds and hearts to the Salvific
Power of Amida Buddha.
I offer this burning candle to Amida Buddha in the name
of all beings. May we accept Amida's Light which
permeates every corner of the Universe and entrust to
Him with unshakable faith.
I offer this incense to Amida Buddha in the name of all
beings. May we become imbued with the perfume of His
Dharma, receive faith in Him and be born in His Pure
Land after death.
I offer this cup of water60 to Amida Buddha in the name
of all beings. May our thirst be forever saturated in His
Pure Land where we attain perfect Enlightenment.
I offer this cup of rice to Amida Buddha in the name of
all beings. May we receive faith in Him and guide others
to faith. May the seeds of Amida Dharma multiply
endlessly until the ocean of Samsaric existence becomes
empty.
Namo Amida Butsu61
You can combine the above sayings and aspirations or
use them interchangeably.
60
Instead of water you can offer tea or any other non-alcoholic
drinks.
61
These words came to my mind spontaneously when sitting in front
of the altar of Amida Buddha. They are NOT some kind of merit
transference, but a simple wish and act of awareness.
118
*
Question: Should I ask a priest to consecrate the image
of Amida Buddha before or after I install it on my altar?
Answer: There is NO need for that. You can simply,
with faith, respect and devotion, ask Amida Buddha to
bless your image or statue, and I am sure He will not
refuse you. But you do not even need to ask or think
about a blessing or consecration as Amida's blessings are
always received by those who have faith in Him. If you
say Amida's Name in faith while looking to an image of
Amida, that is all the consecration you need.
Why should somebody intervene between you and
Amida Buddha? The role of the priest or teacher is only
to guide you to become more open to Amida, answer
your questions, teach you the right Amida Dharma, warn
you against wrong views, etc, and nothing more. The
priest does not have special powers to attract Amida's
blessings more than any other ordinary person of simple
faith. So, don't worry and don't fall prey to those who
pretend to be followers of our school and assume such a
fake mystical role.
Jodo Shinshu Buddhist path (Amida Dharma) is a
personal relation between Amida Buddha and you. As
long as you say His Name in faith, Amida is always
present. In fact, He has been present for all beings since
He attained Buddhahood, always trying His best to make
them trust Him and connect to His Pure Land. However,
because everything is cause and effect, one who is not
119
opened or not connected to Amida, cannot receive His
blessings, just like a TV set cannot work if it is not
connected to a power outlet.
120
Various ways to help non-human beings to make
connections with Amida Buddha and entrust to Him
Many people asked me how they can help hungry
ghosts, bardo beings and other types of nonhuman
beings entrust to Amida Buddha, and if trying to help
them goes against the Jodo Shinshu Buddhist teaching.
For people interested in such matters, myself included, I
devised two types of ceremonies and a few instructions. I
am totally convinced that because these ceremonies have
the single goal of helping non-human beings to make a
connection with Amida Buddha, listen to the Dharma
about Him and entrust to Him, they are not in
contradiction with the Jodo Shinshu teaching.
Also, the ceremonies do not contain any idea of personal
merit or something which can be misunderstood as
personal power (jiriki). Although it may seem strange for
some followers because something like this has never
been done before, it does not contradict the teaching of
our school, but on the contrary, it corresponds to the
universality of Jodo Shinshu which is a Dharma Gate for
all beings, not only humans. As Shinran indicated,
beings from all forms of existence can entrust to Amida
and say His Name:
"When sentient beings in the various forms of existence
throughout the ten quarters,
On hearing Amida's Name of transcendent virtues,
121
Come to attain true and real shinjin (faith),
They greatly rejoice at what they have heard". 62
Of course, the ceremonies or instructions that you will
read in the following pages are not an obligation in our
sangha. People can simply say Nembutsu to express their
faith in Amida and do not think about non-human
beings. I repeat what I said earlier, everything in this
book is optional except the Nembutsu of faith.
62
The Collected Works of Shinran, Shin Buddhism Translation
Series, Jodo Shinshu Hongwanji-ha, Kyoto, 1997, p.331
122
Aroma offering ceremony to help hungry spirits
and beings in the intermediate state (bardo)
to make connections with Amida Buddha
and receive faith in Him
I.
Arguments for this ceremony
Because this ceremony has the single goal of helping
all beings, especially the hungry ghosts and intermediate
beings, to make a connection with Amida Buddha, listen
to the Dharma about Him and entrust to Him, it is not in
contradiction with the Jodo Shinshu teaching.
Although we offer them something to eat in the form of
aroma, this is only a skillful means to make them more
receptive. It is like you see a hungry person on the street
and offer him food, shelter and a Buddhist book. When
he is satisfied and safe under your roof he might be more
open, due to your kind gesture, to read a few lines from
the book. It’s the same with these non-human beings
who are in a very difficult karmic situation and who
actually feed (according to the sacred texts) on aroma.
By satisfying them with the offering they might become
open to Amida’s message of salvation.
While other people make offerings to spirits for selfish
reasons, asking all kinds of personal benefits from them,
we just invite them kindly to listen to the teaching about
Amida, entrust to Him, say His Name and wish to be
born in His Pure Land. By having such a compassionate
goal we transform this ceremony into a Dharma
instrument. Even if they receive the aroma without
paying attention to the teaching fragment at section IV,
they at least hear that we offer it to them in the Name of
123
Amida Buddha and while saying Nembutsu. This is
enough for them to make a connection with Amida
which one day, perhaps in their present life or in a future
one, will make them more open to Amida’s message.
Also, as mentioned above, this ceremony does not
contain any idea of personal merit or something which
can be misunderstood as personal power (jiriki).
Although it may seem strange for some followers
because something like this has never been done before,
it does not contradict the teaching of our school, but on
the contrary, it corresponds to the universality of Jodo
Shinshu which is a Dharma Gate for all beings, not only
humans. As Shinran indicated, beings from all forms of
existence can entrust to Amida and say His Name:
"When sentient beings in the various forms of existence
throughout the ten quarters,
On hearing Amida's Name of transcendent virtues,
Come to attain true and real shinjin (faith),
They greatly rejoice at what they have heard".63
This being the case, there is no reason why we should
not teach Amida Dharma to them too, while offering
them a gift to catch their attention64.
63
The Collected Works of Shinran, Shin Buddhism Translation
Series, Jodo Shinshu Hongwanji-ha, Kyoto, 1997, p.331
64
Of course, you can catch the attention of non-human beings
without this type of ceremony, as you can simply say the Nembutsu
and read the teaching text because there are always some spirits
around. Wherever there is a genuine sangha and temple non-human
beings may join in listening the Amida Dharma and can receive
124
II.
General instructions
This is a night-time ceremony. It should be done
after sunset when it is said that the hungry spirits become
more active.
Place an image of Amida Buddha outside 65 and a
small table in front of it. Choose a clean, new plate and a
bell (or striking instrument) that you will use exclusively
for this kind of ceremony and place them on the table.
Do not use the bell for other occasions because at section
5 (end of ceremony) you will inform the spirits that any
time they hear this bell ringing three times they are
invited to come again to receive aroma offering and
teaching.
Light special charcoals that do not produce smoke and
place them on the plate – you can find such charcoals on
Buddhist websites. As the substance for the aroma
offering use the Sur mixing that is usually made in
Tibetan traditions for aroma offering 66 and is sold on
various Tibetan centres’ websites. If you cannot get such
traditional mixing, use crushed biscuits which contain
flour, yogurt, butter, sugar/honey and milk or make your
faith. However, you might draw the attention of more beings if you
do this ceremony.
65
If you cannot do the ceremony outside your house, then leave the
window open and make the ceremony in front of your altar. Do not
put the offering directly on the altar but on a special table in front of
the altar.
66
The Tibetan style aroma offering (Sur ceremony) is different than
the present ceremony. I was inspired from the Tibetan Sur
ceremony but adapted it to fit into the context of Jodo Shinshu
teaching.
125
own mixing with those elements67. Place the substance
for offering in a new vase near the plate with burning
charcoals. Whenever you say the verses for the aroma
offering, take a pinch of substance and place it on the
charcoals so that it produces smoke and aroma. The
aroma emanated from the burning of substance is offered
to the non-human beings in the categories below.
Although the ceremony is especially dedicated to beings
who feed on aroma like hungry ghosts and those in the
bardo (intermediate existence), we first make the
offering according to the religious hierarchy: 1) Amida,
all Buddhas and Enlightened Bodhisattvas, 2)
unenlightened Dharma Protectors (non-human beings
who are converted to Buddhism and protect the Dharma
and Buddhist disciples68), 3) lords of the realm (powerful
non-human beings who rule the lands and regions we
live in)69, 4) all beings without any difference between
them, and then to the specific category of hungry ghosts
and bardo beings. When you reach the category of
beings who feed on aroma and smells (hungry ghosts)
67
Flour, yogurt, butter, sugar, honey and milk are considered in
many Buddhist texts to be beneficial for nonhuman beings, so they
can be used in these ceremonies.
68
Dharma Protectors are of a great variety, including spirits, asuras
(demigods), gods, etc. Because they are converted to Buddhism,
they are eager in protecting the Dharma and sincere Buddhist
disciples.
69
Because their lives are very long and are present in these lands for
thousands of years before we were born, they think they are the
lords of these lands and are respected as such by other nonhuman
beings. Among various categories of non-human beings there are
different hierarchies just like in our human world.
126
and beings in the intermediate state, say Nembutsu more
than at the previous categories70. Repeat the verses of
offering the aroma at least three times then move to the
other sections.
Be respectful and humble, do not think of any personal
merit or achievement, focus on the words you are saying,
and have the honest intention to help those beings to
entrust to Amida Buddha. Say the words of the
ceremony in your own language as this will help you
focus. Non-human beings understand your thoughts and
thoughts are better formulated when you express
yourself in your own language. If possible, try to learn
by heart the words of the ceremony.
III.
The ceremony
1. Taking refuge in Amida Buddha – say Nembutsu a
few times
2. Awakening aspiration
All sentient beings, without exception, have been my
parents, brothers and sisters in the course of countless
lives in many states of existence. Thus, I must help them
entrust to Amida Buddha and be born in His Pure Land
where they will attain perfect Enlightenment.
70
If you find it easier, you can offer the aroma only to 1) Amida and
all Buddhas and Bodhisattvas, 2) all beings, and then to 3) beings
who feed on aroma and smells and 4) beings in the intermediate
state. Then of course, you continue with the other sections. This is a
shorter version. However, my advice is to mention the whole
hierarchy of beings.
127
For this reason I will make the following ceremony to
offer them aroma and the teaching about the
unconditional salvation of Amida Buddha.
- struck the bell three times to mark the beginning of
the ceremony and for inviting the spirits –
3. Verses when offering the aroma
In the name of all beings, I offer this nourishing and
beneficial aroma to Amida Buddha and all Buddhas
and Enlightened Bodhisattvas in the ten directions.
May they71 be healthy in body and mind, always receive
whatever is necessary and beneficial for them, including
food, water, clothes, and shelter. May all their obstacles
be removed and may they create indestructible
connections with Amida Buddha, entrust to Him, say His
Name (Namo Amida Bu) and wish to be born in His
Pure Land.
Namo Amida Bu, Namo Amida Bu, Namo Amida Bu
71
This is an aspiration for all beings in whose name we offer the
aroma to Amida and all Buddhas and Bodhisattvas. If there are any
nonhuman beings around and they rejoice in the offering done to
Amida in their names they automatically receive the karmic merit of
this act and make a powerful connection with Him. The benefit for
them is both physical (as their state of existence is improved) and
spiritual. In the sacred texts we find examples of nonhuman beings
who receive something which is given directly to them or in their
names to the Buddhas or virtuous Buddhist followers. This is also
why in this ceremony I combine direct giving with giving in their
names to Amida and all Buddhas and Enlightened Bodhisattvas.
128
In the Name of Amida Buddha I offer this nourishing
and beneficial aroma to all beings who protect the
Dharma and the disciples of Buddha.
In the Name of Amida Buddha, may they be healthy in
body and mind, always receive whatever is necessary
and beneficial for them, including food, water, clothes,
and shelter. May all their obstacles be removed and may
they create indestructible connections with Amida
Buddha, entrust to Him, say His Name (Namo Amida
Bu) and wish to be born in His Pure Land.
Namo Amida Bu, Namo Amida Bu, Namo Amida Bu
In the Name of Amida Buddha I offer this nourishing
and beneficial aroma to all beings who rule and
protect this country, this region and this land, to all
who rule over the mountains, the waters, the valleys,
the forests and the rocks.
In the Name of Amida Buddha, may they be healthy in
body and mind, always receive whatever is necessary
and beneficial for them, including food, water, clothes,
and shelter. May all their obstacles be removed and may
they create indestructible connections with Amida
Buddha, entrust to Him, say His Name (Namo Amida
Bu) and wish to be born in His Pure Land.
Namo Amida Bu, Namo Amida Bu, Namo Amida Bu
In the Name of Amida Buddha I offer this nourishing
and beneficial aroma to all beings72.
In the Name of Amida Buddha, may they be healthy in
body and mind, always receive whatever is necessary
72
This includes beings of any type and from all the ten directions of
samsara.
129
and beneficial for them, including food, water, clothes,
and shelter. May all their obstacles be removed and may
they create indestructible connections with Amida
Buddha, entrust to Him, say His Name (Namo Amida
Bu) and wish to be born in His Pure Land.
Namo Amida Bu, Namo Amida Bu, Namo Amida Bu
In the Name of Amida Buddha I offer this nourishing
and beneficial aroma to all beings, of any kind, who
feed on aroma and smells.
In the Name of Amida Buddha, may they be healthy in
body and mind, always receive whatever is necessary
and beneficial for them, including food, water, clothes,
and shelter. May all their obstacles be removed and may
they create indestructible connections with Amida
Buddha, entrust to Him, say His Name (Namo Amida
Bu) and wish to be born in His Pure Land.
Namo Amida Bu, Namo Amida Bu, Namo Amida Bu
(say Nembutsu many times when you reach this
category of beings)
In the Name of Amida Buddha I offer this nourishing
and beneficial aroma to all beings who are now in the
intermediary state between death and next rebirth
and have not found a body yet.
In the Name of Amida Buddha, may all their obstacles
be removed. May they create indestructible connections
with Amida Buddha, entrust to Him, say His Name
(Namo Amida Bu) and wish to be born in His Pure Land.
Namo Amida Bu, Namo Amida Bu, Namo Amida Bu.
(say Nembutsu many times when you reach this
category of beings)
130
4. Teaching:
Now that you have received this nourishing and
beneficial aroma, please listen attentively to the teaching
about the unconditional salvation of Amida Buddha:
All beings are born and die repeatedly and their lives are
filled with various kinds of suffering. The form you have
now and everything that happens to you is the effect of
your karma, that is, of your deeds, words and thoughts
from previous lives. Also, what you do, say and think
during your present life will influence the rest of your
life and future lives. There is only one escape from this
endless cycle of birth, suffering and death – to entrust
yourself with all your heart to Amida Buddha and say
His Name, Namo Amida Bu, Namo Amida Bu, Namo
Amida Bu, wishing to be born in His Pure Land after
death.
The Pure Land was created by Amida Buddha so that all
beings, including you, be able to reach it easily after they
die in the present form. There, in the Pure Land of
Amida Buddha, you will be free from all suffering and
you will never die again.
Amida Buddha is supreme in the universe, all-knowing
and forever free from the repeated births and deaths, and
any type of suffering. Having Great Love and Great
Compassion, He made the Vow to bring to His Pure
Land all beings, regardless of their spiritual capacities,
who entrust to Him, say His Name (Namo Amida Bu)
and wish to be born in His Pure Land after death. This is
why I ask you to please, have faith in Him, say His
131
Name (Namo Amida Bu), and wish to be born in His
Pure Land.
The state of mind in which you say the Name of Amida
has no importance, so you can say Namo Amida Bu
without any worry. No matter the state of mind you are
in, or if you have or don’t have any spiritual capacities,
you are accepted as you are by Amida Buddha.
Namo Amida Bu means "I entrust to Amida Buddha/I
take refuge in Amida Buddha/Homage to Amida
Buddha" and "thank you Amida Buddha for saving me
as I am".
Namo Amida Bu, Namo Amida Bu, Namo Amida Bu
(After offering the teaching you can say Nembutsu for
five minutes or one big nenju)
5. End of ceremony
Now that you have been satisfied with the aroma
offering and the teaching about Amida Buddha, I’ll
invite you again, some other time, to receive the same
gifts. Whenever you hear this bell ringing three times,
please know that you are invited here to receive aroma
offering and teaching.
6. Eko (merit transference)
May all beings receive the infinite merits of Amida
Buddha73, entrust themselves to Him, say His Name in
faith and wish to be born in His Pure Land.
Namo Amida Bu
73
We do not consider ourselves to have true merits, so we wish all
beings to receive the perfect merits of Amida.
132
Smoke offering ceremony to help all beings
make connections with Amida Buddha
and receive faith in Him
I.
Arguments for this ceremony
Because this ceremony has the single goal of helping
all beings to make a connection with Amida Buddha,
listen to the Dharma about Him and entrust to Him, it is
not in contradiction with the Jodo Shinshu teaching.
Although we offer them something in the form of smoke,
this is only a skillful means to make them more receptive
towards Amida Buddha. It is like you offer somebody a
precious gift or you help him clean his house. By
satisfying them with the offering, they might become
open to Amida’s message of salvation. The smoke that
comes from the plants used in this ceremony have an
effect similar to clearing a place and it is refreshing for
the minds of nonhuman beings, so it is very beneficial.
While some people make offerings to non-human beings
for selfish reasons, asking all kinds of personal benefits
from them, we just invite them kindly to listen to the
teaching about Amida, entrust to Him, say His Name and
wish to be born in His Pure Land. By having such a
compassionate goal, we transform this ceremony into a
Dharma instrument. Even if they receive the smoke
offering without paying attention to the teaching
fragment at section 4, they at least hear that we offer it in
the Name of Amida Buddha and while saying Nembutsu.
This is enough for them to make a connection with
Amida which one day, perhaps in their present life or in
133
a future one, will make them more open to Amida’s
message.
Also, this ceremony does not contain any idea of
personal merit or something which can be misunderstood
as personal power (jiriki).Although it may seem strange
for some followers because something like this has never
been done before, it does not contradict the teaching of
our school, but on the contrary, it corresponds to the
universality of Jodo Shinshu which is a Dharma Gate for
all beings, not only humans. As Shinran indicated,
beings from all forms of existence can entrust to Amida
and say His Name:
"When sentient beings in the various forms of existence
throughout the ten quarters,
On hearing Amida's Name of transcendent virtues,
Come to attain true and real shinjin (faith),
They greatly rejoice at what they have heard". 74
This being the case, there is no reason why we should
not teach Amida Dharma to them too, while offering
them a gift to catch their attention75.
74
The Collected Works of Shinran, Shin Buddhism Translation
Series, Jodo Shinshu Hongwanji-ha, Kyoto, 1997, p.331
75
Of course, you can catch the attention of nonhuman beings without
this type of ceremony, as you can simply say the Nembutsu and read
the teaching text, because there are always some spirits or
nonhuman beings around. Wherever there is a genuine sangha and
temple, nonhuman beings may join in listening the Amida Dharma
and receive faith, too. However, you might draw the attention of
more beings if you do this ceremony.
134
II.
General instructions
This is a daytime ceremony. It is recommended to be
done in the morning, no later than 12 o’clock, when
nature wakes up.
Place an image of Amida Buddha outside 76 and a
table in front of it. Light special charcoals that do not
produce smoke and place them on a clean metal plate77 –
you can find such charcoals on Buddhist websites. As
the substance for the smoke offering use juniper or a mix
of juniper, common sage (salvia officinalis) and various
medicinal herbs. Place the mix of plants for offering in
another vase near the metal plate with burning charcoals.
Whenever you say the verses for the smoke offering,
take a pinch of herbs and place it on the charcoals so that
it produces smoke. The smoke emanated from the
burning of substance is offered to the nonhuman beings
in the categories below. 78
Although the ceremony is especially dedicated to all
unenlightened beings, we first make the offering
according to the religious hierarchy: 1) Amida and all
Buddhas and Enlightened Bodhisattvas, 2) unenlightened
Dharma Protectors (nonhuman beings who are converted
76
If you cannot do the ceremony outside your house, then leave the
window open and make the ceremony in front of your altar. Do not
put the offering directly on the altar but on a special table in front of
the altar.
77
Buy a new metal plate and use it only for that ceremony. All the
vases and instruments selected for the ceremony should not be used
for something else.
78
You can also roll a mix of common sage, juniper and various
medicinal plants like a big cigar, light it, then say the words of the
ceremony.
135
to Buddhism and protect the Dharma and Buddhist
disciples79), 3) lords of the realm (powerful nonhuman
beings who rule the lands and regions we live in 80, and
4) all beings without any difference between them.
Repeat the verses when offering the smoke a few times
(until the charcoals become unusable), then move to the
other sections.
Be respectful and humble, do not think of any personal
merit or achievement, focus on the words you are saying,
and have the honest intention to help those beings to
entrust to Amida Buddha. Say the words of the
ceremony in your own language as this will help you
focus. Nonhuman beings understand your thoughts and
thoughts are better formulated when you express
yourself in your own language. If possible, try to learn
by heart the words of the ceremony.
79
Dharma Protectors are of a great variety, including spirits, asuras
(demigods), gods, etc. Because they are converted to Buddhism,
they are eager in protecting the Dharma and sincere Buddhist
disciples.
80
Because their lives are very long and are present in these lands for
thousands of years before we were born, they think they are the
lords of these lands and are respected as such by other nonhuman
beings. Among various categories of nonhuman beings there are
different hierarchies just like in our human world.
136
III.
The ceremony
1. Taking refuge in Amida Buddha - Nembutsu
recitation
2. Awakening aspiration
All sentient beings, without exception, have been my
parents, brothers and sisters in the course of countless
lives in many states of existence. Thus, I must help them
entrust to Amida Buddha and be born in His Pure Land
where they will attain perfect Enlightenment.
For this reason I will make the following smoke offering
and teach them the Dharma about the unconditional
salvation of Amida Buddha.
3. Verses when offering the smoke
In the name of all beings, I offer this smoke to Amida
Buddha and all Buddhas and Enlightened
Bodhisattvas in the ten directions.
May this smoke transform itself to whatever is necessary
and beneficial for all beings, including food, water,
clothes, and shelter. May they always be healthy in body
and mind and all their obstacles be removed. May they
create indestructible connections with Amida Buddha,
entrust to Him, say His Name (Namo Amida Bu) and
wish to be born in His Pure Land. 81
81
This is an aspiration for all beings in whose name we offer the
smoke to Amida and all Buddhas and Bodhisattvas. If there are any
nonhuman beings around and they rejoice in the offering done to
Amida in their names they automatically receive the karmic merit of
this act and make a powerful connection with Him. The benefit for
them is both physical (as their state of existence is improved) and
137
Namo Amida Bu, Namo Amida Bu, Namo Amida Bu
In the Name of Amida Buddha I offer this smoke to
all beings who protect the Dharma and the disciples
of Buddha.
In the Name of Amida Buddha, may this smoke
transform itself to whatever is necessary and beneficial
for them, including food, water, clothes, and shelter.
May they always be healthy in body and mind and all
their obstacles be removed. May they create
indestructible connections with Amida Buddha, entrust
to Him, say His Name (Namo Amida Bu) and wish to be
born in His Pure Land.
Namo Amida Bu, Namo Amida Bu, Namo Amida Bu
In the Name of Amida Buddha I offer this smoke to
all beings who rule and protect this country, this
region and this land, to all who rule over the
mountains, the waters, the valleys, the forests and the
rocks.
In the Name of Amida Buddha, may this smoke
transform itself to whatever is necessary and beneficial
for them, including food, water, clothes, and shelter.
May they always be healthy in body and mind and all
their obstacles be removed. May they create
indestructible connections with Amida Buddha, entrust
spiritual. In the sacred texts we find examples of nonhuman beings
who receive something which is given directly to them or in their
names to the Buddhas or virtuous Buddhist followers. This is also
why in this ceremony I combine direct giving with giving in their
names to Amida and all Buddhas and Enlightened Bodhisattvas.
138
to Him, say His Name (Namo Amida Bu) and wish to be
born in His Pure Land.
Namo Amida Bu, Namo Amida Bu, Namo Amida Bu
In the Name of Amida Buddha I offer this smoke to
all beings.
In the Name of Amida Buddha, may this smoke
transform itself to whatever is necessary and beneficial
for them, including food, water, clothes, and shelter.
May they always be healthy in body and mind and all
their obstacles be removed. May they create
indestructible connections with Amida Buddha, entrust
to Him, say His Name (Namo Amida Bu) and wish to be
born in His Pure Land.
Namo Amida Bu, Namo Amida Bu, Namo Amida Bu
4. Teaching:
Now that you have received this beneficial smoke
offering, please listen attentively to the teaching about
the unconditional salvation of Amida Buddha:
All beings are born and die repeatedly and their lives are
filled with various kinds of suffering. The form you have
now and everything that happens to you is the effect of
your karma, that is, of your deeds, words and thoughts
from previous lives. Also, what you do, say and think
during your present life will influence the rest of your
life and future lives. There is only one escape from this
endless cycle of birth, suffering and death – to entrust
yourself with all your heart to Amida Buddha and say
His Name, Namo Amida Bu, Namo Amida Bu, Namo
139
Amida Bu, wishing to be born in His Pure Land after
death.
The Pure Land was created by Amida Buddha so that all
beings, including you, will be able to reach it easily after
they die in the present form. There, in the Pure Land of
Amida Buddha, you will be free from all suffering and
you will never die again.
Amida Buddha is supreme in the universe, all-knowing
and forever free from the repeated births and deaths, and
any type of suffering. Having Great Love and Great
Compassion, He made the Vow to bring to His Pure
Land all beings, regardless of their spiritual capacities,
who entrust to Him, say His Name (Namo Amida Bu)
and wish to be born in His Pure Land after death. This is
why I ask you to please, have faith in Him, say His
Name (Namo Amida Bu), and wish to be born in His
Pure Land.
The state of mind in which you say the Name of Amida
has no importance, so you can say Namo Amida Bu
without any worry. No matter what state of mind you are
in, or if you have or don’t have any spiritual capacities,
you are accepted as you are by Amida Buddha.
Namo Amida Bu means "I entrust to Amida Buddha/I
take refuge in Amida Buddha/Homage to Amida
Buddha" and "thank you Amida Buddha for saving me
as I am".
Namo Amida Bu, Namo Amida Bu, Namo Amida Bu
140
5. End of ceremony
Now that you have been satisfied with the smoke
offering and the teaching about Amida Buddha, I’ll
invite you again, some other time, to receive the same
gifts.
6. Eko (merit transference)
May all beings receive the infinite merits of Amida
Buddha, entrust themselves to Him, say His Name in
faith and wish to be born in His Pure Land.
Namo Amida Bu
141
A simple method to help the hungry spirits
If you find the ceremony for hungry ghosts too
difficult or too long, you can simply offer food (boiled
rice, cookies, fruits, vegetables or any non-meat product)
and water to Amida Buddha and say the following
words:
“Amida Buddha, I offer you this food and water in
the name of hungry ghosts who suffer from hunger
and thirst as well as all beings82. May they always
receive an infinite quantity of nourishing food and
clear water of excellent taste to forever satisfy their
hunger and thirst. May all their obstacles be
removed, make indestructible connections with you,
entrust to you, say your Name and wish to be born in
your Pure Land. Namo Amida Bu”83.
If there is any hungry ghost in the area (and believe me,
there are many!) who sees and hears what you are doing
and rejoices in your action done in his name, then it is
like he is doing it himself and he receives the karmic
merit of that action which literally manifests in the form
of infinite food and water. Because the object of your
offering is pure (Amida Buddha), the hungry ghosts
receive infinite merits and being cured by the sufferings
of that state they may also entrust to Amida Buddha and
say His Name. In this way, you are actually saving them
physically and spiritually.
It is good to always mention “and all beings”, so that your
offering be all inclusive.
83
You may also wish various other good things to appear for them.
82
142
My advice is that you never make any offering to Amida
Buddha (including incense, flowers, food, water, etc)
without saying you are doing it in the name of all beings
and a specific type like the pretas (hungry ghosts). You
never know how many nonhuman beings you are helping
by that simple gesture and aspiration.
*
Question:
"If I see or feel the presence of negative spirits around
me, how do I send them away? And what if they refuse
to leave?"
Answer:
Why send them away? Just leave them alone. Let them
stay and listen to your Nembutsu, let them hear your
thoughts and words of faith. One day they will become
bored with a guy like you who minds his own business
and constantly says Nembutsu or even better, they might
be influenced by your devotion and entrust to Amida
themselves. In Jodo Shinshu we do not exorcize, nor
fight with spirits, rather we convert them by our
example. The urge of Shinran, "receive yourself faith
and help others receive faith" applies to this, too.
It is good to be friendly towards the spirit world. Realize
that spirits, ghosts and various types of non-human
beings inhabit the same space with us. Your land is their
land, too. Some are in the same place for hundreds or
thousands of years, so they have the same right as you to
be here. Who are you to tell them to go away? Let them
143
be and focus on living a life of gratitude with as little
damage as possible to other beings, and focus on
Nembutsu.
All beings, humans as well as non-humans, suffer. Some
spirits may like you, feel neutral towards you or may be
inclined to hate you due to karma from past lives. No
problem! Let them hate you while you just focus on
Nembutsu. How much can somebody hate another
person if that one does not respond to the hate and minds
his own business!
Offer incense to Amida Buddha in the name of all
beings, including the spirits of the place where you live,
and make aspirations for them:"may they be healthy in
body and mind, may they have all the necessities of
life, may all their obstacles be removed, may they
create indestructible connections with Amida
Buddha, entrust to Him, say His Name (Namo Amida
Bu) and wish to be born in His Pure Land".
Also pray to Amida to help them, although He already
tries His best to help. However, if you pray for them,
they will feel your good intentions.
If you think this way, if you say Nembutsu and have
devotion and faith, the invisible beings who happen to
live there or just pass through will know your thoughts
and might be inspired to entrust to Amida and say
Nembutsu themselves, and if not, they will finally leave
you alone as they see that you are no threat to them. In
fact, they cannot harm you even if they try, because if
you have faith (shinjin) you automatically benefit from
144
the protection of Amida and all Buddhas.
So again, no matter what you see, hear, or feel around
you, just focus on Nembutsu and mind your own
business.
145
Instructions for someone in the bardo state
Question:
Can a person who did not entrust to Amida Buddha
during his life, change his mind and entrust while in the
intermediate state between death and the next rebirth
(bardo)?
Answer:
I do not recall any passage from Shinran, Rennyo,
Honen or other Patriarchs of our lineage in which
liberation through faith while in bardo was specifically
mentioned, but I personally think it is possible. In fact,
Shinran too, said a few times in his writings that beings
who are born in the Pure Land of Amida Buddha „are
not solely from this world” 84, so I don’t see why a bardo
84
Shinran mentioned that beings in ALL forms of existence can
„hear” (whatever „hearing” may mean in various realms), Amida’s
message of salvation and (if they become open) entrust to Him:
"When sentient beings in the various forms of existence
throughout the ten quarters,
On hearing Amida's Name of transcendent virtues,
Come to attain true and real shinjin (faith),
They greatly rejoice at what they have heard”
The Collected Works of Shinran, Shin Buddhism Translation Series,
Jodo Shinshu Hongwanji-ha, Kyoto, 1997, p.331
"Beings born in the Pure Land in the past, present, and future
Are not solely from this world;
They come from Buddha lands throughout the ten quarters
And are countless, innumerable, beyond calculation"
The Collected Works of Shinran, Shin Buddhism Translation Series,
Jodo Shinshu Hongwanji-ha, Kyoto, 1997, p.332
"If those suffering in the realms of hell, animals, hungry ghosts, or
asuras see Amida’s light, there is none that does not gain respite
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being cannot go there if he comes in accord with
Amida’s Primal Vow, that is, if he entrusts to Him, says
His Name and wishes to go His Pure Land. The Primal
Vow itself is all inclusive as Amida does not say there
that only human beings can go to His Pure Land 85.
A bardo being can also hear, see and even understand the
thoughts of others, so I cannot exclude the possibility
that somebody can entrust to Amida even in bardo. Thus,
if the intermediate being hears about Amida Buddha's
salvation from a Dharma friend who stays near his dead
body and encourages him to take refuge in Amida or if
he remembers a teaching about Amida he received
during his life and decides to entrust to Him, say His
Name and wish to go to His Pure Land, then I am sure he
can reach that land. However, I do not advise anybody to
wait until bardo to entrust to Amida Buddha, when he
can do it so easily here. One can never know what karma
and ignorance can manifest during the intermediate state
that may prevent a person without faith to remember or
hear about Amida Buddha. So please, do not
and, though not delivered at once, attain liberation from sorrow and
pain after death".
(Sutra on the Way of Salvation of Humans by Amida, the Perfectly
Enlightened One, That Transcends All Buddhas, translated by Chihch’ien, quoted by Shinran in Kyogyoshinsho, V)
Kyogyoshinsho – On Teaching, Practice, Faith, and Enlightenment,
translated by Hisao Inagaki, Numata Center for Buddhist
Translation and Research, Kyoto, 2003, p. 200
85
See „The meaning of "sentient beings of the ten quarters" from
mydetailed explanations of the Primal Vow in he books The
Meaning of Faith and Nembutsu in Jodo Shinshu Buddhism and
Commentary on the Sutra on the Buddha of Infinite Life.
147
misunderstand my answer and try your best to solve
your doubts while you are still alive so that you can
automatically reach the Pure Land when you die. It is
extremely important to know that for a person who
already entrusted to Amida Buddha there is NO bardo, as
after death he goes directly to the Pure Land where he
attains Buddhahood.
However, because many people asked me for a way to
help those who died and entered bardo state, I wrote the
following words which can be read to any being who
died recently, regardless of whether he/she was a human
or animal. So, from time to time, say these instructions
in your mind or loudly to the conscience of the dead
person (beings in bardo can understand your thoughts,
but it may be easier for you to focus if you speak in a
loud voice), and also repeat the Nembutsu as many times
as you can. Try to do this for 49 days while the deceased
might still be in the intermediate state. Once a bardo
being makes a sincere aspiration to be born in the Pure
Land, entrusts to Amida and says His Name, he dies in
the bardo state and is reborn in the Pure Land, as bardo
is a state which can end at anytime.
Amida Buddha is always at work, trying to save all
beings from all states of existence, not only from our
human realm, but if beings don’t accept Amida’s
salvation then He cannot save them. The following
instructions have exactly this goal in mind - to help a
bardo being make the karmic connection with Amida
Buddha and become open to Him. If he does so, then he
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receives faith, dies in the bardo state and goes to the Pure
Land.
ATTENTION!
You must be careful, because to say the following words
to a person who already has a strong nonBuddhist religious conviction might enrage him and
instead of making a connection with Amida Buddha he
can create the karma for the lower realms. Thus, I advise
that these instructions for bardo beings should be said
ONLY if you know that the person has some connection
with or openness towards Amida Buddha or Buddhism
in general, or he has no religious conviction but you
know he might be open to the message you wish to
transmit. If you suspect that a person who is now in
bardo might generate (for any reason!) an adverse
feeling towards your message or Amida Buddha you
should better not say the following words, as you would
not help him at all. Just as in daily life we do not convert
people by force, beings in bardo should also not be
forced into listening to our Dharma message even if it is
the supreme Dharma message.
Instructions for someone in the bardo state:
You died and you are now in the intermediary state
between death and the next rebirth. When beings die,
they go to this intermediary state and then they are
reborn again in another form or body, depending on the
actions they did in their previous lives. It is very
important that you don’t be afraid of anything you see in
the state you are in, and wish that you be reborn in the
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Pure Land of Amida Buddha. This Enlightened Person Amida Buddha, is supreme in the universe, all-knowing
and forever free from the repeated births and deaths,
and any type of suffering. Having Great Love and Great
Compassion, He made the Vow to bring to His Pure
Land all beings who entrust to Him, say His Name
(Namo Amida Bu) and wish to be born in His Pure Land
after death. This is why I ask you to please, have faith in
Amida Buddha, say His Name (Namo Amida Bu), and
wish to be born in His Pure Land. Please do not pay
attention to anything else you see here in our world or in
the state you are now, but do only this - entrust yourself
to Amida Buddha, say His Name (Namo Amida Bu), and
wish to be born in His Pure Land.
Namo Amida Bu means "I entrust to Amida Buddha/I
take refuge in Amida Buddha/Homage to Amida
Buddha".
The Pure Land was created by Amida Buddha so that all
beings, including you, will easily be able to reach it after
they die. There, in the Pure Land of Amida Buddha, you
will be free from all suffering and you will never die
again.
So please, entrust yourself to Amida Buddha, say His
Name (Namo Amida Bu), and wish to be born in His
Pure Land.
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Namo Amida Bu, Namo Amida Bu, Namo Amida
Bu......86
86
Recite Nembutsu and repeat the instructions as many times you
like. You can also offer aroma to Amida Buddha in the name of the
bardo being and/or directly to him in the name of Amida.
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Helping animals make a connection
with Amida Buddha
Even if animals may not understand human
language it is beneficial for them to hear the sacred
Name and see holy images of Amida. These plants seeds
in their mental stream and will help them make a karmic
connection with Amida Buddha and His Dharma, which
one day, perhaps in a better rebirth, will result in
becoming open to His Primal Vow. This is why I
encourage you to say Nembutsu in the presence of
animals, make them see Amida images and even put
statues with Amida on the crown of their head.
Somebody said: “There are many instances of animals
who can join a service and get reborn into Pure Land”.
To this I answered:
Normally, a being must understand the Amida Dharma,
entrust to Amida and say His Name in faith in order to
be born in the Pure Land. But the truth is that life is
mysterious and there are texts which speak of some
animals being more evolved than others, some even
retaining memories of previous lives, which means they
can really entrust to Amida. However, these are not
everyday cases, and so, even if animals are just mere
animals, they can still benefit from hearing Amida's
Name or seeing His holy images.
When I caress my dogs or my cats, I say Nembutsu and I
advise you to do the same with your pets. In time, if you
do that, your pet may associate your gentle gestures with
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Nembutsu which again will leave a deep impression in
their mind-stream.
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Sayings and aspirations
on various moments of the day
Many readers asked me for some simple words to
say on any occasion, in their own language. I think we
should feel free to invent devotional phrases and/or use
whatever passages we like from the sacred texts or
Amidaji literature.
As for myself, these are the words that I say every
morning after waking up and during the night when
going to bed. It is how I begin and end my day. They are
not poetic, but simple and direct. My mental capacities
being very limited I especially composed these simple
sayings so that I can easily remember them. I also say
them during the day when I am too busy to do anything
else:
Amida Buddha, I take refuge in you and say your Name
in faith.
Namo Amida Bu, Namo Amida Bu, Namo Amida Bu.
May all beings join me in taking refuge in you and
saying your Name in faith.
Namo Amida Bu, Namo Amida Bu, Namo Amida Bu.
Amida Buddha, I wish to be born in your Land of Peace
and Bliss.
Namo Amida Bu, Namo Amida Bu, Namo Amida Bu.
May all beings join me and wish to be born in your Land
of Peace and Bliss.
Namo Amida Bu, Namo Amida Bu, Namo Amida Bu.
Amida Buddha, thank you for saving us as we are.
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Namo Amida Bu, Namo Amida Bu, Namo Amida Bu87.
These words are in accord with the three recquirements
of the Primal Vow of Amida Buddha: „entrust to me, say
my Name and wish to be born in my land”. By aspiring
that all beings join me in taking refuge in Amida, saying
His Name in faith and wishing to be born in His Pure
Land I invite them to be in accord with the Primal Vow
and enter the stage of non-retrogression.
It’s good to say these words as you never know who
else, beside Amida Buddha, is hearing you.
I also like to recite these verses related to the Four
Profound Thoughts which turn the mind towards Amida
Dharma:
I take refuge in Amida Buddha, my unfailing and
constant protector!
This precious human birth is difficult to obtain.
When saying these verses in a group “we” can be used:
Amida Buddha, we take refuge in you and say your Name in faith.
Namo Amida Bu, Namo Amida Bu, Namo Amida Bu.
May all beings join us in taking refuge in you and saying your Name
in faith.
Namo Amida Bu, Namo Amida Bu, Namo Amida Bu.
Amida Buddha, we wish to be born in your Land of Peace and Bliss.
Namo Amida Bu, Namo Amida Bu, Namo Amida Bu.
May all beings join us and wish to be born in your Land of Peace
and Bliss.
Namo Amida Bu, Namo Amida Bu, Namo Amida Bu.
Amida Buddha, thank you for saving us as we are.
Namo Amida Bu, Namo Amida Bu, Namo Amida Bu.
87
155
My body and my so called "spiritual achievements" are
impermanent and cannot be trusted.
Virtuous and non-virtuous actions bring their inevitable
results,
and the influence of past habitual karma makes it
impossible to attain Buddhahood in this life.
The six planes of existence are an ocean of suffering and
escape is impossible by relying on self power.
Recognizing this, may my mind always turn towards
Amida Dharma.
When eating I express my gratitude with the
following words:
Before the meal:
Amida Buddha, I receive this food with gratitude. May it
help me on your Path for the benefit of al beings88.
Namo Amida Bu
After the meal:
Amida Buddha, may all beings who contributed to this
meal and those in whose name was offered be healthy in
body and mind, may all their obstacles be removed,
always receive what is beneficial to them, have food,
drink, clothes and shelter, make indestructible
connections with you, entrust to you, say your Name
(Namo Amida Bu) and wish to be born in your Pure
Land.
Namo Amida Bu
88
This helps us remember that we eat out of necessity as our bodies
are vehicles for liberation.
156
Somebody asked me if we can eat inside the temple. Of
course we can and it is very good to do that. Members
and visitors can eat together at the temple during retreats
or religious celebrations, but the discussions should
always be religious or people should keep silence,
especially if they are in retreat. Alcohol and any
intoxicants that cloud the mind must be strictly avoided.
157
Conclusion
I hope this book contains sufficient instructions
to inspire you in your daily religious life. Feel free to use
what you like and even add your own specific elements
that are in harmony with the Jodo Shinshu teaching.
Also, never forget that everything except the
Nembutsu of faith is optional.
Jodo Shinshu is your personal relation with Amida
Buddha, so enjoy it in your own way. The temple altar is
the common place where we meet together with Amida
Buddha as a Sangha so we must have a common liturgy
and practice, but your home altar and your daily life
outside of the temple is where you spend most of the
time with Amida which is why you should make that
meeting as pleasant as possible. As I said at the
beginning of this book, be relaxed and respectful
towards Amida Buddha. Relaxed because you are in the
presence of your spiritual Parent and best friend, and
respectful because Amida is also your Master and Guru.
Namo Amida Bu
158
Rev. Jōshō Adrian Cîrlea (Adrian Gheorghe Cîrlea) is
the founder and Head Priest of Amidaji International
Temple and the Jodo Shinshu Buddhist Community from
Romania.
159