From the Kempon Hokke Archives

Thanks for your thorough reply:

A few things... You could say that ("imitao dei"). St Francis was quite
successful with this methodology although his movement became corrupted
because only he could follow to the letter the Christian precepts. As far as
Nichiren Daishonin, following his manner of reading the Sutra, it too has become
corrupted because it too is difficult to practice as Nichiren did.

Everyone wishes to be liked and believes his way is the best and only
way. Nichiren states,

"It is said that good medicine tastes bitter. Similarly, this sutra dispels
attachments to the five vehicles and establishes the one supreme teaching. It
reproaches common mortals and censures saints, denies Mahayana and refutes
Hinayana... All those who are repudiated persecute the believers in the Lotus
Sutra."

We only care that that his teachings are maintained and transmitted perfectly
which is not easy for imperfect beings. The more we model ourselves on Nichiren
rather than Daisaku Ikeda, Nichinyo, Nissei, Nichidatsu, Nichiki and Nissatsu,
the more Nichiren's life is reflected in our own lives and the more perfectly we can
maintain and transmit his teachings.

The transmission in the Latter Day is chanting Namu Myoho renge kyo to an
authentic Gohonzon. Nichiren doesn't advocate a model based on "The Patriarchal
Transmissions", "The Patriarchal Transmission of the Golden Mouthed Ones" or "
The Patriarchal Transmission Through Current Masters." What does the Nirvana
Sutra say about the Transmission of the Buddha's teachings in the Latter Day:
"In the Latter Dharma there is a group of 120,000 great bodhisattvas who keep
the Dharma, ensuring that it will not perish." If we are numbered among these
Bodhisattvas, the Law will long endure

"More on the Transmission. 'One should consider the fact that, if the Buddha had
not attained enlightenement in the distant past, there could not have been so
many people converted to his teachings......'"(Kaimoku Sho)

Thus the Buddha is the source of both the Specific and the General transmission.
The Gohonzon, though a text, is the the reality of the Buddha.. The Gohonzon is
the entity of Ninpo-ika. Those who look upon it merely as a text lack faith. The
Maka Shikan says: "If one lacks faith in the Lotus sutra he will object that it
pertains to the lofty realm of the sages, something far beyond the capacity of
his own wisdom to comprehend. If one lacks wisdom, he will become puffed up with
his own arrogance and will claim to be the equal of the Buddha."(Kaimoku Sho).

In Shakyamuni's and Nichiren's True Buddhism, there is neither an oral nor a
patriarchal transmission of the teachings. This is why the Succession through
the Scrolls of the Sutra reigns supreme and is the true meaning of exoteric
Mahayana Buddhism. Nichiren writes:

"Are persons who receive instruction orally from their teacher invariably free
from error, while those who appear in later ages and who seek and investigate to
be regarded as worthless? If so, then should we throw away the sutras and
instead follow traditions handed down from the four ranks of bodhisattvas?
Should a man throw away the deed of transfer received from his father and mother
and instead rely upon oral transmissions? Are the written commentaries of the
Great Teacher Dengyo so much trash, and the oral traditions handed down from the
Great Teacher Jikaku the only guide to truth?" (Gosho Zenshu, p.1258)

"Putting all this aside, I will point out the truth for the sake of my
followers. Because others do not choose to believe it now, they are persons who
thereby form a reverse relation. By tasting a single drop, one can tell the
flavor of the great ocean, and by observing a single flower in bloom, one can
predict the advent of spring. One does not have to cross the water to faroff
Sung China, spend three years traveling to Eagle Peak in India, enter the palace
of the dragon king the way Nagarjuna did, visit Bodhisattva Maitreya [in the
Tushita heaven] the way Bodhisattva Asanga did, or be present at the two places
and three assemblies when Shakyamuni preached the Lotus Sutra, in order to judge
the relative merits of the Buddha’s lifetime teachings. It is said that snakes
can tell seven days in advance when a flood is going to occur. This is because
they are akin to dragons [who make the rain fall]. Crows can tell what lucky or
unlucky events are going to take place throughout the course of a year. This is
because in a past existence they were diviners. Birds are better at flying than
human beings. And I, Nichiren, am better at judging the relative merits of sutras
than Ch’eng-kuan of the Flower Garland school, Chia-hsiang of the Three Treatises
school, Tz’u-en of the Dharma Characteristics school, and Kobo of the True Word
school. That is because I follow in the footsteps of the teachers T’ien-t’ai and Dengyo.
If Ch’eng-kuan and the others had not accepted the teachings of T’ien-t’ai and
Dengyo, how could they have expected to escape the sin of slandering the Law?

I, Nichiren, am the richest man in all of present-day Japan. I have dedicated my
life to the Lotus Sutra, and my name will be handed down in ages to come. If one
is lord of the great ocean, then all the gods of the various rivers will obey
one. If one is king of Mount Sumeru, then the gods of the various other
mountains cannot help but serve one. If a person fulfills the teaching of “the
six difficult and nine easy acts” of the Lotus Sutra, then, even though he may
not have read the entire body of sutras, all should follow him." (Opening of the
Eyes)

Nichiren is also a more accomplished master than the men I cited above.

"The Great Teacher Dengyo was disparaged by the priests of Nara, who said,
“Saicho has never been to the capital of T’ang China!” (ibid.)

"The Great Teacher T’ien-t’ai trusted and obeyed Shakyamuni and worked to uphold
the Lotus school, spreading its teachings throughout China." (On the Buddha's
Prophecy).

"In the Tendai school, however, there appeared a priest known as the Great
Teacher Miao-lo. Though he lived more than two hundred years after the time of
the Great Teacher T'ien-t'ai, he was extremely wise and had a clear
understanding of the teachings of T'ien-t'ai..." (Repaying Debts of Gratitude).

Who credentialed or certified Tientai, Miao-lo, or Nichiren? Nichiren gave
himself the Buddhist name Nichi-Ren. Who ordained Shakyamuni Buddha? The
nonsense of seeking a living master stifles growth and development as a direct
disciple of the Original Buddha. It is the evil priestly and monastic agenda to
coerce you into accepting them as teachers and offering them alms, rather than
the Lotus Sutra, Shakyamuni Buddha and Nichiren Daishonin. This is not True
Mahayana (exoteric Buddhism) which is based on the Succession Through the
Scrolls of the Sutra and the Authentic writings of Nichiren. The Lotus Sutra and
Nichiren Daishonin teach that we are direct disciples of the Original Eternal
Buddha Shakyamuni. Buddhism is accessible to all with or without a "face to
face" transmission. Nichiren states:

"While the Great Teacher Jikaku was in Japan, he made a thorough study of the
teachings of both Dengyo and Kobo, and he spent a period of ten years in China
studying under the eight distinguished priests, including the Tripitaka Master
Pao-yüeh of southern India, learning all the loftiest and most secret doctrines.
On this basis, he completed his commentaries on the two sutras. In addition, he
prayed to the image of the Buddha, and awoke from dreaming that he had seen the
arrow of wisdom strike the sun of the Middle Way. So great was his joy that he
requested Emperor Nimmyo to issue an edict acknowledging Mount Hiei as a center
of the True Word practice.

Though he was the chief priest of the Tendai school, he virtually became a True
Word prelate, declaring that the three True Word sutras were the works that
would ensure peace and protection of the nation. It has now been more than four
hundred years since he spread these doctrines. The eminent leaders who have
accepted them are as numerous as rice and hemp seedlings, and the fervent
believers who have embraced them are as plentiful as bamboo plants and rushes.

As a result, of all the temples established throughout Japan by Emperor Kammu
and the Great Teacher Dengyo, there is not one that has not become a propagator
of the True Word doctrine. Both courtiers and warriors alike invite True Word
priests to attend to their religious needs, look up to them as their teachers,
confer offices upon them, and place them in charge of temples. And in the
eye-opening ceremony carried out at the consecration of wooden and painted
Buddhist images, the priests of all the eight schools of Buddhism now use the
mudras and mantras of the Thus Come One Mahavairochana and the honored one
Buddha Eye! (Repaying Debts of Gratitude)

Look what happened to Buddhism. Jikaku studied under, "the Eight Distinguished
Teachers", every one of them certified, credentialed, ordained, honored,
or distinguished. Also, adopting a priestly or living mentor diminishes one
faith in the Supreme Law affirmed by all Buddhas (Myoho renge kyo).

Question: When it comes to those who maintain that the Lotus Sutra is superior
to the True Word teachings, should they try to make use of these commentaries by
Jikaku, or should they reject them?
Answer: Shakyamuni Buddha laid down a rule for future conduct when he said that
we should “rely on the Law and not upon persons.” Bodhisattva Nagarjuna says
that one should rely on treatises that are faithful to the sutras, but not rely
on those that distort the sutras. T’ien-t’ai states, “That which accords with
the sutras is to be written down and made available. But put no faith in
anything that in word or meaning fails to do so.” And the Great Teacher Dengyo
says, “Depend upon the preachings of the Buddha, and do not put faith in
traditions handed down orally.”(The Selection of the Time)

"Instead of wasting all those supplies and making work for other people by
insisting upon traveling all the way to China, they should have made a more
careful and thorough study of the doctrines of the Great Teacher Dengyo, who was
their own teacher!. " (Repaying Debts of Gratitude)

"But after he went to China at the age of forty, though he continued to call
himself a disciple of Dengyo and went through the motions of carrying on
Dengyo’s line, he taught a kind of Buddhism that was wholly unworthy of a true
disciple of Dengyo." (ibid.)

Although I am merely an ignorant layman, I think that those like Makiguchi,
Toda, Daisaku Ikeda, High Priest Nichinyo and Nittsu, should have made a more
careful and thorough study of the doctrines of Nichiren. Then they wouldn't be
teaching a kind of Buddhism that is wholly unworthy of true disciples of
Nichiren. Daisaku Ikeda, in particular, has shackled his disciples to himself
like a sick siamese twin and will eventually end up killing both himself and his
sibling.

"At that time, after the great assembly had heard the Buddha speak of the
great length of his life-span, incalculable, limitless asamkhyeyas of
living beings gained a great advantage. At that time, the World-Honored
One declared to the bodhisattva-mahasattva Maitreya: "O Ajita!
When I preached on the great length of the life-span of the Thus Come
One, living beings to the number of sands in six hundred and eighty
myriads of millions of nayutas of Ganges rivers gained acceptance of
[the doctrine of] the unborn dharmas. Again, a thousand times this
number of bodhisattva-mahsattvas heard and were enabled to take hold
of the gateway of the dharanis. Again, bodhisattva-mahasattvas equal
to the number of the atoms in one world-sphere gained joy in preaching
and unimpeded eloquence. Again, bodhisattva-mahasattvas equal in
number to the atoms in one world-sphere gained the dharani that can
be turned to a hundred thousand myriads of millions of incalculable
[uses]. Again, bodhisattva-mahasattvas equal in number to the atoms
in the thousand-millionfold world were enabled to turn the unreceding
Wheel of the Dharma. Again, bodhisattva-mahasattvas equal in number
to the atoms in two thousand middle lands were enabled to turn the
pure Wheel of the Dharma. Again, bodhisattva-mahasattvas equal in
number to the atoms in a minor thousand of lands were destined
after eight rebirths to gain anuttarasamyaksambodhi. Again, bodhi­
sattva-mahasattvas equal to four times the number of atoms under
four heavens were destined after four rebirths to gain anuttarasamvak­
sambodhi. Again, bodhisattva-mahasattvas equal in number to three
times the number of atoms under four heavens were destined after three
rebirths to gain anuttarasamyaksambodhi. Again, bodhisattva-maha-
sattvas equal in number to twice the atoms under four heavens
were destined after two rebirths to gain anuttarasamyaksambodhi."
(Lotus Sutra Chapter 17, Leon Hurvitz)

Nan-yueh:

"The Daigo shojin Sutra says: ‘Ordinary beings and the Thus Come One share a
single Dharma body. Being pure and mystic beyond comparison, it is called
Myoho-renge-kyo.’"(Entity of the Mystic Law)

Nan-yueh:

"Those who practice the Lotus Sutra are pursuing through this single act of
devotion the mind that is endowed with all manner of fortunate results. These
are present simultaneously and are not acquired gradually over a long period of
time. This is like the blossom of the lotus which, when it opens, already
possesses a large number of seeds or results. Hence such persons are called the
people of the one vehicle."(ibid)

Nichiren:

"In essence, the entity of Myoho-renge-kyo is the physical body that the
disciples and followers of Nichiren who believe in the Lotus Sutra received from
their fathers and mothers at birth. Such persons, who honestly discard expedient
means, put faith in the Lotus Sutra alone and chant Namu myoho renge kyo, will
transform the three paths of earthly desires, karma and suffering into the three
virtues of the Dharma body, wisdom and emancipation. The threefold contemplation
and the three truths will immediately become manifest in their minds, and the
place where they live will become the Land of Eternally Tranquil Light. The
Buddha who is the entity of Myoho-renge-kyo, of the Juryo chapter of the
essential teaching, who is both inhabiting subject and inhabited realm, life and
environment, body and mind, entity and function, the Buddha eternally endowed
with the three bodies--he is to be found in the disciples and followers of Nichiren.
Such persons embody the true entity of Myoho-renge-kyo; these are the meritorious
workings that the spontaneous transcendental powers inherent in it display. Could
anyone venture to doubt it? Indeed it cannot be doubted! (ibid. Entity)

"Thereupon Shakyamuni Buddha rose from the seat of the Dharma, and by great
supernatural powers, put his right hand on the heads of the innumerable
Bodhisattva-mahasattvas, and said: "For many hundreds of thousands of billions
of asamkhyas of kalpas, I studied and practiced the Dharma difficult to obtain,
and [finally attained] Anuttara-samyak-sambodhi. Now I will transmit the Dharma
to you. Propagate it with all your hearts, and make it known far and wide."
[Lotus Sutra, Chapter 22 Transmission]

The merit of the Buddha comes from the Buddha. After the close of Chapter 22,
the replicas of Shakyamuni Buddha never appear. They went back to their home
worlds at the end of this chapter. So where does the transmission of Buddhahood
come from? The Original Buddha Shakyamuni. Here are the words of Nichiren, from
the "Ho'on Jo", enumerating the three great secret dharmas ("san dai hi ho"):

"The first is the object of worship (honzon). All the people in Japan as well
as the rest of the whole world should revere the Lord Buddha Shakyamuni
(Original and Eternal Buddha) revealed in the essential section (honmon) of the
Lotus Sutra as the object of worship (honzon)..." Then again in the "Kanji
Honzon Sho", Nichiren says: "Shakyamuni Buddha, the Lord preacher of this pure
land, has never died in the past, nor will He be born in the future. He exists
forever throughout the past present and future." In the "Senji Sho", Nichiren
says, regarding his ability to make the prediction about the forthcoming Mongol
invasion: "It was not I, Nichiren, who made these three important predications.
I believe it was solely the spirit of Shakyamuni Buddha, entering my body, who
made them."

Within these chapters of transmission, the four stages of faith and five stages
of practice expounded in the in Fumbetsu Kudoku chapter represent the most
important essential in the practice of the Lotus Sutra, a mirror to persons
living in the time of the Buddha and after his passing.

Ching-hsi writes: "'To produce even a single moment's faith and understanding'
represents the beginning in the practice of the essential teaching." Of these
various stages, the four stages of faith are intended for those living in the
Buddha's lifetime, and the five stages of practice for those living after his
passing. Among these, the first of the four stages of faith is that of
producing even a single moment's faith and understanding, and the first of the
five stages of practice is that of rejoicing on first hearing the Lotus Sutra.
These two stages together form a casket containing the treasures of the
"hundred worlds and thousand factors" and the "three thousand realms in a
single life-moment"; they are the gate from which all Buddhas of the ten
directions and the three existences emerge.

Nichiren Goes on to say,

Answer: This is a very important question, and so I will be referring to the
text of the sutra in answering you.. In describing the first, second and third
of the five stages of practice, the Buddha restricts those at these stages from
practicing precepts and meditation, and places all emphasis upon the single
factor of wisdom.. And because our wisdom is inadequate, he teaches us to
substitute faith, making this single word "faith" the foundation. Disbelief is
the cause for becoming an icchantika and for slander of the True Law, while
faith is the cause for wisdom and corresponds to the stage of myoji-soku.

And again,

Answer: Such persons are restricted from practicing almsgiving, the keeping
of the precepts, and the others of the five paramitas, and are directed to chant
Namu-myoho-renge-kyo exclusively. This practice corresponds to the capacity
of persons at the stages of "producing even a single moment's faith and
understanding" and "rejoicing on first hearing the Lotus Sutra." It represents
the true intention of the Lotus Sutra. "

And further along:

Question: When your disciples, without any understanding, simply recite with
their mouths the words Nam-myoho-renge-kyo, what level of attainment do
they reach?
Answer: Not only do they go beyond the highest level of the four tastes or the
three teachings as well as that attained by practitioners of the perfect teaching
set forth in the sutras that precede the Lotus Sutra, but they surpass by millions
and billions of times the founders of the Shingon and various other schools of
Buddhism--men such as Shan-wu-wei, Chih-yen, T'zu-en, Chi-tsang, Tao-hsuan,
Bodhidharma and Shan-tao."

This can be said about the learned priests and laymen of the Kempon Hokke.

KUDEN HOMON
Nichiren departed from the tradition of kuden homon, or oral transmission.
Tendai emphasized the idea of Dharma transmission passed in a direct lineage
from master to disciple. Kechimayku literally means -- blood vessel -- and is
used to indicate the transmission from master to disciple, and also the content
of the transmission. Nichiren viewed _kechimayku_ as the transmission of the
Dharma that makes it possible to escape the suffering of birth and death.
At times the notion of kechimyaku, with the image of the flow of blood, was
taken so literally that priests endeavored to pass on their lineage only to
their own sons (jisshi sojo). Nichiren, on the other hand departed from this
concept of the master and disciple relationship. Nichiren had no one person
contemporary to himself that he looked up to throughout his life as "master".
(Nichiren: sono kodo to shiso, p.32)

Nichiren, according to his writings, did retain lifelong feelings of gratitude
and affection for Dozen-bo in Awa, where Nichiren had taken the tonsure at
sixteen. But, Nichiren left Dozen-bo's mode of Amida Buddhist practice and
understanding. Nichiren also showed no special allegiance to anyone at Mount
Hiei or any of the other major Buddhist centers where he studied from 1238-1253.
It is obvious that Nichiren, based on his own writings, saw himself as standing
in a line that begun with the Historical Shakyamuni and passed to Chih-I, Saicho
and himself. We can conclude from Nichiren's writings that he believed that he
had received a spiritual transmission directly from the Eternal Shakyamuni.

"Although Nichiren dwells in such a remote and forlorn retreat [Minobu], within
the heart of his fleshly body he holds concealed the secret Dharma of the sole
great matter (ichidaiji) transmitted by the Eternal Shakyamuni, master of
teachings, on Vulture Peak." (Nanjo Hyoe Shichiro-dono gohenji)

The Dharma is not something handed down from a master to a disciple, but
directly accessible to anyone at any moment via a personal relationship formed
with the Buddha and the Lotus Sutra by chanting Namu Myoho Renge Kyo."

From the "Kanjin no-honzon sho":

"..the Eternal Lord Shakyamuni's practices undertaken as the cause (for
attaining Buddhahood), and his virtues acquired as their effect, are completely
contained within the five characters of Myoho-Renge-Kyo. When we receive and
hold these five characters, he will spontaneously transfer to us the merit of
his causes and effects."

To conclude, when we chant Namu Myoho renge kyo with faith and reverence
for the Gohonzon, the Eternal Buddha Shakyamuni, the Daimoku, and spread
the teachings to the best of our abilities, we are Bodhisattvas of the earth, requiring
no intercession by either priest or layman. Of course, since we may not have
trained ourselves to do shakabuku (break and subdue practice) and certainly not
to inscribe or eye-open Gohonzon, then we can support the priest that has been
trained in these facets of Lotus Sutra Buddhism. This is the phenomenological
concept of the division of labor found in the Lotus Sutra, Nichiren's teachings,
and the world at large. The SGI doesn't teach this, lumping all priests, except
Nikko and Nichiren, as evil and demonic.

Chris, not taking the Lotus Sutra literally, living the Lotus Sutra literally.
Becoming Medicine King Bodhisattva, becoming Bodhisattva Fukyo, becoming
Superior Practices, becoming the Eternal Buddha.

As far as persecutions for the sake of the Lotus Sutra, citing Honen, proves you
aren't reading for content. Many people suffer persecutions, even for political
or socio-economic positions. But only votaries of the Lotus Sutra suffer
persecutions on behalf of the Lotus Sutra. If you adopt Nichiren's manner of
reading the Lotus Sutra you will have no doubts about the origin of your
obstacles and perseutions.

We may have been arguing for ten years or more but for most of those years,
I was arguing exclusively from the standpoint of myself. Now I argue from
the standpoint of Nichiren. Logic is important but the Atsuhara martyrs did
more for Buddhism than a thousand logicians.

Regarding arrogance, Nichiren writes:

"The eighth volume of The Annotations on “The Words and Phrases of the Lotus
Sutra” comments as follows: “In this passage, three types of arrogance are
cited. First, there is a section that exposes people of mistaken views. This
represents [the arrogance and presumption of] lay people. Next, there is a
section that exposes the arrogance and presumption of members of the Buddhist
clergy. Third is a section that exposes the arrogance and presumption of those
who pretend to be sages. Of these three, the first can be endured.. The second
exceeds the first, and the third is the most formidable of all.. This is because
the second and third ones are increasingly harder to recognize for what they
really are.” Opening of the Eyes)

If arrrogance is so difficult to to recognize, how much more so Buddhahood?

As far as customs, current times, and reality, you put too much emphasis on the
country and capacity while failingy to realize the true nature of the Latter
Day which hasn't changed since the times of Nichiren: Earthquakes, wars,
pestilence, famines, tsunamis, global warming, inflation, deflation, misleading
religions and philosophies, Pure Land, Soka Gakkai...

As far as more than one view being worth exploring, lets start by exploring
Nichiren's view before we jump to the Rabbis' views. Everyone has a different
view than Nichiren except me and a handful of other adherents, as

I ask those having an SGI view, a Nichiren Shu view, an HBS view
an independent view, to try and have a Nichiren view, to put yourself in
Nichiren's shoes, refute misleading religions and philosophies and promote the
exclusive faith and practice of the Lotus Sutra. Instead of little Ikedas
running around lets see what happens with little Nichirens. It will shake up the
world. We will be banished again and again, we will be exiled, we will be put to
death. The Lotus Sutra will spread like never before. Nichiren says by suffering
relatively minor hardships, such as exile, death and banishements, the True Law
will spread.

Shakyamuni in his "dhuta" form is one aspect of the Eternal Buddha. Throwing out
the Manifestation Body Buddha is throwing out the Dharma Body Buddha and the
Reward Body Buddha. Throwing out the Eternal Buddha is throwing out all Three
Bodies. No one property (of the Three Properties) of the Buddha is independent
of the others. Nichiren corrected those who saw the "dhuta" body, the
Manifestation Buddha, as the sole property of the Buddha.

Essential Services of the Nichiren Lotus Sutra Faith

The Essential Services of the Nichiren Lotus Sutra Faith

Essential Services Auxiliary Practice [Part A Hoben-pon]

Note... Must chant Parts A and C or Parts A, B, and C at least once a day. May also chant any or all parts as many times as one wishes. May be chanted either in English or Sino-Japanese.

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 guded the masses of beings,

Ryo-re sho-jaku

causing them to leave attachments.

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

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 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.]

Essential Services Auxiliary 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

"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 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 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-ju Butsu 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-ra 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 u 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 proceeding to the east

jin ze mi-jin

he would exhaust these dust atoms;

sho zen nan-shi o i un ga

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 their 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 yui ot-chi ji

in the stage of Avivartika(Non-backsliding),

o ze ji chu

in this matter

yaku sho fu datsu se-son.

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 attached 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 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 Auxiliary 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. corrects

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, attached 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 Kempon Hokke [The Principle Practice]

Namu Myoho renge kyo

Namu Myoho renge kyo

Namu Myoho renge kyo

(Chanting the Daimoku Namu Myoho renge kyo with utmost devotion for two minutes to three days or more at the believer's discretion)

(We may initiate and/or conclude the service by reciting aloud various passages of the Lotus Sutra and/or writings of Nichiren Daishonin).