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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 90 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; 91 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) 92 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 99 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 146 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 148 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 149 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. 150 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. 151 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 152 Nembutsu which again will leave a deep impression in their mind-stream. 153 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. 154 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