Essential Services of the Lotus Sutra
Note... Must chant Parts A and C or Parts A, B, and C twice a day. May also chant any or all parts as many times as one wishes. I chant mostly in the Japanese but either English or Japanese is acceptable. To be chanted outloud.
Essential Services Auxilliary Practice [Part A Hoben-pon]
Part A
Myo-ho Ren-ge Kyo
Sublime Dharma of the Lotus Flower Sutra
Ho-ben-pon Dai-ni
Chapter Two, Expedient Means
Ni-ji Se-son
At the time the World Honored One peacefully and
Ju san-mai an-jo no ki
quietly arose from Samadhi and annonced to
Go Shari-hotsu Sho-but-chi-e
Shariputra, "The Wisdom of the Buddhas is Most Profound
jin jin mu-ryo Go chi-e mon
and immeasurable. The Gate of Their Wisdom is difficult to
nan-ge nan-nyo is-sai sho-mon
understand and difficult to enter. It is something that none
byaku-shi-butsu sho fu no chi
of the Shravakas and Pratyekabuddhas can understand
Sho I sha ga
What is the reason?
Butsu zo shin-gon hyaku
The Buddha formerly approached hundreds of thousands
sen man-noku mu-shu sho-butsu
of myriads of tens of millions of numberless Buddhas
Jingyo sho-butsu
exhaustively practiced
mu-ryo do-ho
the immeasurable Dharma Paths of the Buddhas,
Yu-myo sho-jin
being bold and effortful,
Myo-sho fu mon
and His Renown was Universally Heard.
Jo-ju jin jin mi zo u ho
It is difficult to understand the import of what He, having
Zui gi sho setsu
achieved the Most Profound, Unprecedented Dharma,
I-shu nan-ge
has preached following what is appropriate.
Shari-hotsu. Go ju jo butsu i rai
Shariputra. Since I attained Buddhahood, I have by
Shu-ju in-nen shu-ju hi-yu
various sorts of causes and conditions and various sorts of
Ko-en Gon-kyo
parables widely expounded the teaching expressed in
Mu-shu ho-ben
words, and by numberless expedients
In-do shu-jo
I have guided the masses of beings,
Ryo-re sho-jaku
causing them to leave attatchments.
shi i sha ga Nyo-rai
What is the reason? The Tathagata
ho-ben chi-ken hara-mitsu
is fully possesses of all the
Kai i gu-soku
Paramitas of Knowledge and Vision and of expedience
Shari-hotsu. Nyo-rai chi-ken
Shariputra. The Knowledge and Vision of the Tathagata
Ko dai jin-mon
is vast and great, profound and far-reaching.
Mu-ryo mu-ge riki
Having the Immeasurable, the Unhindered, the Powers,
Mu sho i zen-jo ge-das-sam-mai
Fearlessness, Trance, Liberation, and Samadhi,
jin nyu musai
He has profoundly entered the Unbounded.
He has profoundly entered the Unbounded.
Jo-ju is-sai mi zo u ho
He has achieved all the Unprecedented Dharmas.
Shari-hotsu. Nyo-rai
Shariputra. The Tathagata
no shu-ju fum-betsu
can variously assign
gyo setsu sho-ho
and skillfully preach the various dharmas,
Gon-ji nyu-nan
with words that are gentle and soft,
Ek-ka shu shin
causing the mass of minds to rejoice.
Shari-hotsu. shu yo gon shi
Shariputra. If we speak of it in essence, it is all
Mu-ryo mu-hen mi zo u ho
of the immeasurable, unlimited, unprecedented dharmas
Bus-shitsu jo-ju Shi. Sharihotsu.
that the Buddha has achieved. I will stop. Shariputra.
Fu shu bu setsu Shi i sha ga.
I should not preach any further. What is the reason?
Bus-sho jo-ju
That which the Buddha has achieved
Dai-ichi ke u nan-ge shi-ho
Is the rarest, difficult to understand Dharma.
Yui Butsu yo Butsu
Only a Buddha with a Buddha
Nan no ku-jin
can exhaustively penetrate
sho-ho jis-so
the Reality of the Dharmas.
[Sho i sho-ho
That is to say, the various Dharmas
Nyo ze so. Nyo ze sho. Nyo ze tai.
are Thus the Appearance, Thus the Nature, Thus the Essence,
Nyo ze riki. Nyo ze sa. Nyo ze in
Thus the Power, Thus the Action, Thus the Cause,
Nyo ze en. Nyo ze ka. Nyo ze ho.
Thus the Condition. Thus the the Effect. Thus the Retribution
Nyo ze hom-matsu ku kyo to.]
and Thus the Ultimate Equality of the Original and the last."
[From Sho i sho-ho, to hom-matsu ku kyo to, it is repeated three times.]
[From Sho i sho-ho, to hom-matsu ku kyo to, it is repeated three times.]
Essential Services Auxilliary Practice [Part B Ju-ryo hon] -- optional
Myo-ho Ren-ge Kyo
Sublime Dharma of the Lotus Flower Sutra
Nyo-rai ju-ryo hon Dai ju-roku
Chapter Sixteen, the Measure of Life of the Tathagata
Ni-ji Butsu go
At that time the Buddha announced to the various
sho bo-satsu gyu is-sai dai shu
bodhisattvas as well as all the great assemblies
Sho zen nan-shi nyo-to to
"Good sons. You should believe and understand
shin-ge Nyo-rai jo-tai shi go
the Tathagata's words of sincerity and truth."
Bu go dai-shu
Again he announced to the great assemblies,
Nyo-to to shin-ge
"You should believe and understand
Nyo-rai jo-tai shi go
the Tathagata's words of sincerity and truth."
U bu go sho dai-shu
And again He announced to the various great assemblies,
Nyo-to to shin-ge
"You should believe and understand
Nyo-rai jo-tai shi go
The Tathagata's words of sincerity and truth,"
Ze-gi bo-satsu dai-shu
At this time the great assembly of the bodhisattvas
Mi-roku i shu
with Maitreya at their head
gas-sho byaku butsu gon
pressed their palms together and addressed the Buddha,
Se-son Yui gan ses-shi
"World Honored One. We only pray that You would preach
Ga-to to shin-ju Butsu go
them. We will receive with faith the words of the Buddha."
Nyo-ze sam-byaku i
Having thus addressed Him thrice, they
Bu gon Yui gan ses-shi
again said, "We only pray that You would preach them.
Ga-to to shin-juButsu go
We will receive with faith the words of the Buddha."
Ni-ji Se-son
At that time the World Honored One
Chi sho bo-satsu
knowing that the various bodhisattvas
San sho fu shi
had thrice invited him without ceasing,
ni go shi gon Nyo-tai cho
announced to them, "You hear clearly about
Nyo-rai hi-mitsu jin-zu shi riki
the Tathagata's Hidden Secret Divine Pervasive Powers.
Is-sai se-ken ten-nin
The humans and devas
gyu a-shu-raa kai i
as well as asuras of all the worlds say,
Kon Shaka-muni Butsu
"The present Shakyamuni Buddha,
Shus-shaku-shi gu
having once gone forth from the palace of the Shakya Clan,
ko Ga-ya jo fu on
not far from the town of Gaya,
za o do-jo toku a-noku-ta-ra
seated at the palace of Enlghtenment
sam-myaku sam-bo-dai
has obtained Anuttara-samyak-sambodhi."
Nen zen nan-shi
However good sons.
Ga jitsu jo-butsu i-rai
since I truly attained Buddhahood
Mu-ryo mu-hen
it has been immeasurable, limitless
hyaku sen man-noku
hundreds of thousands of myriads of tens of millions
na-yu-ta ko
of nayutas of kalpas.
Hi nyo go-hyaku
For example, it is like five hundreds
sen man-noku
of thousands of myriads of tens of millions
na-yu-ta a-so-gi
of nayutas of asamkheyas
san-zen dai-sen se-kai
of great trichiliocosms
ke-shi i nin
and supposing there is a person
mat-chi mi-jin
who pulverizes them into dust atoms,
ka o to-bo
and having passed in the eastern direction
go-hyaku sen man-noku
five hunreds of thousands of myriads of tens of millions
na-yu-ta a-so-gi koku
of nayutas of asamkheyas of countries,
nai ge ichi jin
he then drops one atom
nyo-se to gyo
and thus proceding to the east
jin ze mi-jin
he would exhaust these dust atoms;
sho zen nan-shi o i un gas
you good sons, what is in your minds?
ze sho se-kai
Could one,
ka toku, shi-yui kyo-ke
reflecting on and calculating these worlds,
chi go shu fu
know thier number or not?"
Mi-roku Bo-satsu to
The Bodhisattva Maitreya and the others
ku byaku butsu gon
together addressed the Buddha,
Se-son. Ze sho se-kai
"World Honored One. These various worlds
Mu-ryo mu-hen
are immeasureable and limitless; they are not something
Hi san-ju sho chi
which numerical reckoning understands; likewise they
Yaku hi shin riki sho gyu
are not something which the power of the mind can reach.
Is-sai Sho-mon Byaku -shi Butsu
All Shravakas and Pratyekabuddhas
I mu-ro chi
reflecting with their Wisdom-Without-Outflow
fu no shi-yui chi go gen shu
cannot know their numerical limit.
Ga-to ju
Though we abide
A you ot-chi ji
in the stage of Avivartika(Non-backsliding),
o ze ji chu
in this matter
yaku sho fu datsu se-som.
It is something we cannot attain to. World Honored One
Nyo-ze sho se-kai
Worlds such as these
mu-ryo mu-hen
are immeasurable and limitless."
Niji Butsu go
At that time the Buddha announced
dai bo-satsu shu
to the assembly of great bodhisattvas,
Sho zen nan-shi
You good sons,
Kon to fu-myo
Now I am going to proclaim
sen-go nyo-to ze sho se-kai
to you with clarity: Of these various worlds,
nyaku jaku mi-jin
if one took the ones to which atoms adhered
gyu fu jaku sha
as well as those to which they did not adhere
jin-ni i jin
and completely made atoms of them
ichi jin ik-ko
with one atom as one kalpa,
ga jo-butsu i-rai
the time since I attained Buddhahood
bu ka o shi
surpasses these
hyaku sen man-noku
by hundreds of thousands of myriads of tens of millions
na-yu-ta a-so-gi ko
of nayutas of asemkheyas of kalpas.
ji ju ze rai ga jo zai shi
since then I have been ever in this
Sha-ba se-kai sep-po kyo-ke
Saha World preaching the Dharma and convertiing.
yaku o yo sho
Likewise elsewhere
hyaku sen man-noku
in hundreds of thousands of myriads of tens of millions
na-yu-ta a-so-gi koku
of nayutas of asemkheyas of countries
do-ri shu-jo
I have guided and benefitted the mass of beings. You good
Sho zen nan-shi O ze Chu-ken
sons. During this intermediate time I have preached
Ga setsu Nen-to But-to
as the Buddha Nento(Dipamkara) and others. And,
U bu gon go nyu o ne-han
furthermore, I have also said they have entered Nirvana.
nyo-ze kai i ho-ben fum-betsu
All such as these I have distributed by expedients
Sho zen nan-shi nyaku u shu-jo
You good sons. If there are beings
rai shi ga sho
who come to where I am,
ga i Butsu gen
I contemplate by means of the Buddha Eye
kan go shim to
the sharpness or dullness
sho kon ri don
of their various faculties of faith and so on
zui sho o do
and, in accordance with how they should be saved,
sho-sho ji setsu myo-ji fu do
everywhere I preach my name to be different
nen-ki dai sho
and my age to be great or little,
yaku bu gen gon
and, furthermore, I also manifest myself and say
to nyu ne-han
'I am going to enter Nirvana',
u i shu-jo ho-ben
and, furthermore by various types of expedients
setsu mi-myo ho
preaching the Subtle Dharma
no ryo shu-jo
I have been able to cause the mass of beings
kok-kan-gi shin Sho zen nan-shi
to give rise to joyful minds. You good sons.
Nyo-rai ken sho shu-jo
When the Tathagata sees that the masses of beings
gyo o sho-bo
are those who rejoice in the Lesser Dharma,
toku hatsu ku ju sha
poor in virtues, heavy with defilement,
i ze nin setsu
for these people I preach
ga sho shuk-ke toku a-noku-ta-ra
that when I was young I went forth from the household life
sam-myaku sam-bo-dai
and obtained Anuttara-samyak-sambodhi.
Nen ga jitsu jo-butsu i-rai
But the time since I really attained Buddhahood
Ku on nyaku shi
is as long ago and distant as that.
tan-ni ho-ben kyo-ke shu jo
It is just in converting the mass of beings by expedients
ryo nyu Butsu-do
and causing them to enter the Buddha Way
sa nyo ze setsu Sho zen nan-shi
that I create such a preaching as this. You good sons.
Nyo-rai sho en kyo-den
The Sutra Canons which the Tathagata expounds
kai i do datsu shu-jo
are all for saving and liberating the mass of beings.
waku setsu ko shin
I either preach my own body
waku set-ta shin waku ji ko shin
or preach the body of another or show my own body
waka ji ta shin waku ji ko ji
or show the body of another or show my own matter
waku ji ta ji sho sho gon-setsu
or show the matter of another. The various words I preach
kai jip-pu ko sho i sha ga
are all true and not empty. What is the reason?
Nyo-rai nyo jit-chi ken
The Tathagata knows and sees the appearance
san-gai shi so
of the Three Worlds in accordance with reality:
mu u sho-ji
there is no Birth-and-Death,
nyaku tai nyaku shutsu
whether backsliding or emerging;
yaku mu zai se
likewise there is neither existence in the world
gyu metsu-do sha hi jitsu hi ko
nor extinction; they are not real; they are not void,
hi nyo hi i
they are not thus; they are not different.
fu nyo san-gai
It is not as the Three Worlds
ken-no san-gai nyo shi shi ji
see the Three Worlds. In such a matter as this
Nyo-rai myo ken
the Tathagata sees clearly
mu u shaku-myo i sho shu-jo
and is without error. Because the various beings
u shu-ju sho
have distinctions of various types of natures
shu-ju oku-so fun-betsu ko
and various types of recollections, I, desiring
yoku ryo sho sho zen-gon
to cause various good karmic roots to be produced
i nyak-kan in-nen
by means of considerable causalities,
hi-yu gon-ji shu-ju sep-po
parables, and words, preach various kinds of dharmas:
sho-sa butsu-ji
The work of the Buddha which I perform
mi zo zam-pai
I have never once abandoned even for a brief time.
nyo-ze ga jo-butsu i-rai
Thus the time since I attained buddhahood
jin dai ku on ju-myo mu-ryo
is very great, long and distant. My life is immeasurable
a-so-gi ko
asemkheyas of kalpas
jo-ju fu metsu
and I abide forever and am not extinguished.
sho zen nan-shi
You good sons. The life which I
ga hon gyo bo-satsu do
achieved by originally practicing the bodhisattva way
sho jo ju-myo kon yu mi jin
is not yet extinguished
bu bai jo shu
and it is twice the above number.
nen gon hi jitsu metsu-do
However, though it is not now real extinction,
ni ben sho gon to shu metsu-do
yet I thereupon proclaim, I am going to take extinction.'
Nyo-rai i ze ho-ben
the Tathagata thus converts
kyo-ke shu-jo sho i sha ga
the masses of beings by expedients. What is the reason?
nyaku butsu ku ju o se
If the Buddha were to abide for a long time in the world,
haku toku shi nin fu shu zen-gon
people of poor virtue would not plant good karmic roots
Bin gu ge sen
Being poor and lowly
ton jaku go yaku
and greedily attatched to the five desires
nyo o oku-so
they would fall into the midst of the net of thought
mo ken mo-chu nyak-ken Nyo-rai
and wrong views. If they saw the Tathagata
jo zai fu metsu
ever present and not extinguished
ben ki kyo shin
they would then give rise to arrogant licentiousness
ni e en dai fu no sho o
and nourish a disdainful idleness and could not produce
nan-zo shi so
the thought that I am difficult to encounter
ku-gyo shi shin ze ko nyo-rai
nor the mind of reverence. For this reason the Tathagata
I ho-ben zetsu bi-ku to chi
preaches by expedience. The Bhikshus should know:
sho-butsu shu-se
it is difficult to encounter
nan ka chi-gu
the Buddhas' coming forth in the world."
sho i sha ga sho haku toku nin
What is the reason? Of the various people poor in virtue,
ka mu-ryo
having passed through immeasurable hundreds of
hyaku sen man-nok-ko
thousands of tens of thousands of tens of millions of
waku u ken butsu
kalpasthere are those who see the Buddha
waku fu ken sha i shi ji ko
and those who do not see. Because of this fact
ga sa ze gon sho bi-ku
I say these words: Bhikshus!.
Nyo-rai nan ko tok-ken
It is difficult to be able to see the Tathagata."
shi shu-jo to mon nyo ze go
These beings having heard such words
hit-to sho o
will necessarily produce
nan-zo shi zo
the thought that I am difficult to encounter
shin-ne rem-bo katsu-go
and nourish affectionate longing in their hearts
o butsu ben shu sen-gon
and adoring the Buddha, will then plant good karmic roots.
ze ko Nyo-rai sui fu jitsu metsu
For this reason although the Tathagata is not extinct
ni gon metsu-do u zen nan-shi
yet He says that He is extinct. Furthermore, good sons,
sho-butsu nyo-rai
with the various Buddhas, the Tathagatas,
ho kai nyo ze
the Dharmas all are thus.
i do shu-jo
Because they are for saving the masses of beings
kai jip-pu ko
they are all true and not empty.
Hi nyo ro i chi-e so datsu
It is like an excellent Physician, wise and perspicacious.
myo ren ho-yaku
evidently practiced in prescriptions
zen ji shu byo go nin
and skillful in curing the multitude of illnesses.
ta sho shi-soku nyaku ju ni ju
that person has many sons whether ten, twenty,
nai-shi hyaku shu
and even as much as a hundred or more
i u ji en
Because there are conditions in his affairs,
on shi yo koku sho shi o go
he goes far off to another country. The children later
on ta doku-yaku
drink another's poison drugs, the poison
yaku hotsu mon-ran
becomes evident and they are in agony and confusion,
en-den u ji ze-ji go bu
rolling over on the ground. At this time the father
ken rai ki ke
comes back and returns to his house.
sho shi on doku
Among the children, having drunk the poison,
waku ship-pon shin
there are some who have lost their original minds
waku fu shis-sha
and some who have not lost them
yo ken go bu kai dai kan-gi
Seeing their father from afar, they all rejoice greatly
hai ki mon jin
and, bowing and kneeling, made inquiry:
zen-nan-non ki
'Well have you returned in safety.
ga to gu chi
We are foolish and stupid
go buku doku yaku
and by mistake have swallowed poison drugs.
gan ken ku-ryo kyo shi ju-myo
We request that you cure us and give us further life.'
bu ken shi to ku no nyo ze
The father seeing the children in agony like this,
e sho kyo-bo
seeks according to various prescriptions
gu ko-yaku so shiki ko mi mi
good medicinal plants which all are fully endowed
kai shitsu gu soku
with color, fragrance, and beautiful taste,
to shi wa go
and pounding and sifting, he combines them
yo shi ryo buku
and gives it to his children and has them swallow it,
ni sa ze gon shi dai ro yaku
pronouncing these words: This great excellent medicine
shiki ko mi mi
is all fully endowed
kai shitsu gu soku
with color, fragrance, and beautiful taste.
nyo-to ka buku
You should swallow it.
soku jo ku no
It will rapidly eliminate your agonizing sufferings
mu bu shu gen
and you will have no sorrows." Those
go sho sho chu fu shis-shin ja
among the various children who have not lost their minds
ken shi ro yaku shiki ko gu ko
see that this excellent medicine is good in both color and
soku ben buku shi
fragrance and at once swallow this,
byo jin jo yu
their illness is completely eliminated and they are cured.
yo shis-shin ja
As to the remainder who have lost their minds,
ken go bu rai
although on seeing their father coming
sui yaku kan-gi mon jin
they also rejoice and make inquiries
gu shaku ji byo
and request him to heal their illness,
nen yo go yaku
yet when he gives them the medicine,
ni fu ko buku
they are unwilling to swallow it.
shi i sha ga
What is the reason? It was
dok-ke jin nyu
because, since the influence of poison has penetrated
ship-pon shin ko
deeply and has made them lose their original minds, they
o shi ko shiki ko yaku
said to themselves about this medicine with good color
ni i fu mi bu sa ze nen
and fragrancethat it is not beautiful. The father forms this
shi shi ka min i doku sho chu
thought: 'These children should be pitied, ruined by the
shin kai ten-do
poison, their minds are all wrong-headed.
sui ken ga ki
Although they saw me and rejoiced
gu shaku ku ryo
and sought to be saved and cured,
nyo ze ko yaku
a good medicine such as this
ni fu ko buku
they were not willing to swallow.
ga kon to setsu ho-ben
I now am going to set up an expedient
ryo buku shi yaku
to cause them to swallow this medicine.'
soku sa ze gon
Thereupon, he speaks these words:
nyo to to chi ga kon sui ro
'You should know i am now decrepit and old
shi ji i ji
and the time of my death has already arrived.
ze ko ro yaku kon ru zai shi
This good, excellent medicine now I leave here. You should take and swallow it.
mot-tsu fu sai
Do not worry that you will not be cured.'
sa ze kyo i
Having given these instructions,
bu shi ta koku
he again goes to another country.
ken shi gen go
He sends a messenger to return and announce:
nyo bu i shi ze ji sho shi
Your father is already dead.' At that time the children
mon bu hai so
having heard that their father has departed in death,
shin dai u no ni sa ze nen
are greatly troubled in mind and form this recollection:
nyaku bu zai sha ji min ga-to
'If our father were here, he would take pity upon us
no ken ku go kon ja sha ga
and save and protect us. Now he has left us
on sa ta koku
and died in another country far away.'
ji yui ko ro
They think themselves to be orphaned and exposed
mu bi ji ko
and to have no further refuge.
jo e hi kan shin zui sho go
Ever nourishing sad feelings, their minds at last awaken
nai chi shi yaku
and they recognize this medicine
shiki ko mi mi
was beautiful in color and fragrance, and taste
soku shu buku shi
and at once take and swallow it.
doku byo kai yu
The illnesses from the poison are all cured.
go bu mon shi
When the father hears that the children
chi toku sai jin ben rai ki
were already able to be cured, he then comes back shortly
gen shi ken shi sho zen nan-shi
all lets all of them see him. Good sons!.
o i un ga ha u nin no
How is it in your opinions: could there be a person who
ses-shi ro i
could declare this excellent physician
ko mo zai fu hot-cha se-son
guilty of vain falsehood or not?' 'No World Honored One.'
Butsu gon ga yaku nyo ze
The Buddha said, 'I am also like this:
jo-butsu i rai
since I attained Buddhahood,
mu-ryo mu-hen
it has been immeasurable, boundless
hyaku sen man-noku
hundreds of thousands of myriads of tens of millions
na-yu-ta a-so-gi ko
of nayutas of asamkheyas of kalpas.
i shu-jo ko i ho-ben riki
For the sake of beings, by the power of expedience
Gon to metsu-do
I say, 'I am about to become extinct.'
yaku mu u no
Yet again there are none who can
nyo ho setsu ga
declare according to the Dharma
ko mo ka sha
that I am guilty of vain falsehood."
ni-ji se-son
At that time the World Honored One,
yoku ju sen shigi
desiring to expound again this doctrine,
ni setsu ge gon
preached verses saying:
Essential Services Auxilliary Practice [Part C Jiga-ge]
Myo-ho Ren-ge Kyo
Sublime Dharma of the Lotus Flower Sutra
Nyo-rai ju-ryo hon Dai ju-roku
Chapter Sixteen, the Measure of Life of the Tathagata
ji ga toku butsu rai
Since I obtained Buddhahood the number
sho kyo sho kos-shu
of kalpas that have passed is immeasurable
mu-ryo hyaku sen man
hundreds of thousands of myriads of tens of
oku sai a-so-gi
millions of quintillians of asemkheyas. I have
jo sep-po kyo-ke
ever been preaching the Dharma, teaching and
mu-shu oku shu-jo
converting numberless tens of millions of beings,
ryo nyu o butsu-do
Causing them to enter the Buddha Way;
ni-rai mu-ryo ko
Since then it has been immeasurable kalpas.
I do sho-jo ko
For the sake of the masses of beings
ho-ben ge ne-han
By expedience manifest Nirvana,
ni jitsu fu metsu-do
Yet in reality I do not become extinct;
jo ju shi sep-po
I ever abide here preaching the dharma,
ga jo ju o shi
Although I ever abide here,
I sho jin-zu riki
By various Divine Pervasive Powers
ryo ten-do shu-jo
I cause the wrong-headed masses of beings,
sui gon ni fu ken
Though close by, not to see me.
shu ken ga metsu-do
The masses see My Extinction,
ko kuyo sha-ri
And widely make offering to my relics,
gen kai e rem-bo
And all of them, nourishing affectionate longing,
ni sho katsu-go shin
Produce the mind of adoration. When the masses
shu-jo ki shim-buku
of beings have already submitted and believed,
shichi jiki i nyu nan
Are simple and upright with minds gentle and pliant
is-shin yoku kem-butsu
and with single mind desire to see the Buddha,
fu ji shaku shim-myo
Not sparing their bodily lives, At that time I as
ji ga gyu shu so
well as the assemblies of monks together come
ku shutsu Ryo-ju-sen
forth at the Spiritual Eagle Mountain(Ryojusen)
ga ji go shu-jo
I at that time say to the masses of beings,
jo zai shi fu metsu
'I am ever here, not extinguished.'
I ho-ben riki ko
Yet by the power of expedience
gen u metsu fu metsu
I manifest extinction and non-extinction.
yo koku u shu-jo
When in other countries there are masses of
ku-gyo shin-gyo sha
beings, those who reverence and believe
ga bu o hi chu
with joy. I likewise among them
i setsu mu-jo ho
preach the Supreme Dharma for their sake.
nyo-to fu mon shi
You, not hearing this,
tan-ni ga metsu-do
Merely say to yourselves that I am extinguished,
ga ken sho shu-jo
When I see the masses of beings,
motsu zai o ku kai
They are drowning in the sea of suffering.
ko fu i gen-shin
Therefore I do not manifest My Body,
ryo go sho katsu-go
To cause them to produce adoration.
in go shin rem-bo
Because of their hearts' affectionate longing
nai shutsu i sep-po
Then I come forth and preach the Dharma for
jin-zu riki nyo ze
them. My Divine Pervasive Powers are like this
O a-so-gi ko
For Asemkheya[countless number] of kalpas
jo zai Ryo-ju-sen
I have ever been at the Spiritual Eagle Mountain(Ryojusen).
gyu yo sho ju-sho
As well as at various other abodes,
shu-jo ken ko jin
The masses of beings see the kalpas exhausted,
dai ka sho sho ji
When they are burned by the great fires;
ga shi do an-non
This land of mine is peaceful and secure;
ten nin jo ju-man
Gods and humans ever fill it. Gardens
on rin sho do kaku
and forests and various halls and pavilions,
shu-ju ho sho-gon
With various types of jewels adorned; On the
ho ju ta ke ka
jewelled trees many flowers and fruit, Wherein
shu-jo sho yu raku
the masses of beings take their pleasure
sho ten kyaku ten ku
and rejoice. The gods strike the celestial drums,
jo sa shu gi-gaku
Ever making instrumental music.
u man-da-ra ke
Raining mandara flowers. Scattering them
sam-butsu gyu dai-shu
Over the Buddha and the great assemblies.
ga jo-do fu ki
Though My Pure Land is not destroyed,
ni shu ken sho-jin
Yet the masses see it burned up,
u-fu sho ku-no
Worrisome fears and agonizing sufferings
nyo ze shitsu ju-man
And such things all filling it up. These
ze sho zai shu-jo
beings of various sins, Because of the causes
i aku go in-nen
and conditions of their evil karma, Though
ka a-so-gi ko
they pass through asemkheyas of kalpas,
fu mon sam-bo myo
Do not hear the name of the Three Jewels.
sho u shu ku-doku
Those who have performed merit,
nyu-wa shichi jiki sha
Who are gentle and pliant, simple and upright,
sok-kai ken ga shin
Then all see my body.
zai shi ni sep-po
Staying here, preaching the Dharma.
waku ji i shi shu
Sometimes for these masses I preach the
setsu butsu ju mu-ryo
Buddha's Life is immeasurable. To those who
ku nai ken bus-sha
see the Buddha only after a long time, I preach
I setsu butsu nan chi
for them the Buddha is difficult to encounter.
ga chi riki nyo ze
The power of My Wisdom is like this;
e-ko sho mu-ryo
The illumination of the Light of My Wisdom is
ju-myo mu-shu ko
immeasurable; My Lifespan is immeasurable
ku shu go sho toku
kalpas; It is what I obtained by performing the
nyo-to u chi sha
karmas for a long time. You those who have
mot-to shi sho gi
wisdom, Do not produce doubts about this. You
To dan ryo yo jin
should cut them off and cause them to end forever:
Butsu go jip-pu ko
The Buddha's Words are true and not empty.
nyo i zen ho-ben
It is like the physician by skilled expedience
i ji o shi ko
for the sake of curing his children gone mad,
jitsu zai ni gon shi
Though in reality he exists, yet he says he dies,
mu no sek-ko mo
and there are none who can declare it is a vain
ga yaku i se bu
lie: I likewise am the Father of the World. The
ku sho ku gen sha
One who saves from the various sufferings and
I bom-bu ten-do
travails. Because the unenlightened worldlings are
jitsu zai ni gon metsu
wrong-headed, though in reality I exist, I say I am
I jo ken ga ko
extinguished; because by seeing my constantly,
ni sho kyo-shi shin
They would produce an arrogant and licentious
ho-itsu jaku go yaku
mind, Self-abandoned, attatched to the five
da o aku-do chu
desires, And would fall among the Evil Ways of
ga do chi shu-jo
Rebirth. I ever know the masses of beings
gyo do fu gyo do
Proceeding on the Way or not proceeding on the
zui o sho ka do
Way; according to what will save them,
i ses-shu-ju ho
I preach for them all sorts of Dharmas.
mai ji sa ze nen
I Myself ever form this thought:
i ga ryo shu-jo
'By what shall I cause the masses of beings
toku nyu mu-jo do
To be able to enter the Supreme Way
soku jo-ju bus-shin
And rapidly achieve the Buddha Body?'
The Essential Services of the Lotus Sutra [The Principle Practice]
The Principle Practice
Namu Myoho renge kyo
Namu Myoho renge kyo
Namu Myoho renge kyo
(Chanting the Daimoku With Utmost Devotion)
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