Gongyo E Translation - Myosenji Buddhist Temple

Introduction to Gongyo
The Significance of Gongyo
In Nichiren Shoshu the most important significance of Gongyo can be
found within the titles and meanings of the actual sentences of the
Silent Prayers. The First Prayer is an offering to the Shoten Zenjin, who
are nourished by the flavor of the Law of Myoho-Renge-Kyo. The
Second Prayer is an offering to the Dai-Gohonzon, the only true and
absolute, orthodox Object of Worship of the Essential Teachings,
which is embodiment of the Person and the Law. We conduct the Third
Prayer as an offering to the Treasure of the Buddha, Nichiren
Daishonin and the Treasure of the Priest—Nikko Shonin, Nichimoku
Shonin and all the other successive High Priests of Nichiren Shoshu. In
the Fourth Prayer, we pray for the attainment of the Great Aspiration
of Kosen-rufu, the eradication of our past slanders against the Law
and our enlightenment in this and all future lives. In the Fifth Prayer
we pray for all of our deceased ancestors, commencing with our
fathers, mothers, brothers and sisters, and conclude with prayers for
the salvation of all existence.
The second significance of doing Gongyo is the offering of our sincere
requitals of gratitude to the Three Treasures of the Buddha, the Law
and the Priest. We offer the Second and Third Prayers in order to repay
our debt of gratitude to the Three Treasures. The Fourth Prayer is to
pray for the salvation of, and repay our debt of gratitude to all
existence, as well as to pray for the attainment of Kosen-rufu. The
Fifth Prayer correlates to our repaying of our debt of gratitude to our
parents, ancestors and again, all existence.
The third significance is that it is only this Gongyo which is based on
the transmission of the inheritance and ceremonies (kegi) of the
Daishonin’s Buddhism. It is the basis of faith for the only truly
significant practice in the age of Mappo, as taught by the Buddha.
The fourth significance is that when we do Gongyo, we bathe
ourselves in the benefits of the Gohonzon and develop life conditions
of happiness. Gongyo is the source and generative power through
which we attain Buddhahood.
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The fifth significance is that through our daily practice of Gongyo, we
are able to polish our minds and bodies, eradicate the slanders from
our impure and sullied hearts and bodies, and transform our lives,
purifying the six senses.
Herein lies the importance of Gongyo.
We carry out our practice of Gongyo as disciples and believers of
Nichiren Daishonin, understanding and basing our practice on the
aforementioned significances, thereby amassing great fortune in our
lives while striving for the accomplishment of the Daishonin’s original
aspiration for Kosen-rufu.
Attitude and Posture During Gongyo.
One should have a correct appearance, posture and attitude when
offering the recitation of Gongyo and Daimoku to the Gohonzon. One
may sit either in the traditional Japanese “seiza” fashion, cross-legged
in western style, or in a chair. However, what is important to
remember is that no matter which style one chooses, Gongyo should
always be done out of profound respect for the Gohonzon. Therefore,
one should sit up straight, placing the right and left hands together
centrally on the chest in prayer, with both elbows resting evenly
against the sides of the body. If one prefers to use a chair, then both
feet should be properly touching the ground. One should not sit in such
casual manners as sitting askew, having legs crossed or the like.
When reciting the Daimoku or Gongyo, eyes should be focused on the
character “Myo” in the center of the Gohonzon: one’s voice should
have a speed that is properly matched to the rhythm of one’s breathing
and be of a medium volume. One should chant strongly and correctly,
clearly pronouncing each word, syllable and letter. When reading the
Silent Prayers, one should fully concentrate on sincerely offering these
prayers to the Gohonzon.
During Gongyo, it sometimes occurs that one has random or distracted
thoughts. However, we need not be swayed by such thoughts, but
should rather have strong confidence that if we practice this Buddhist
training to this marvelous Gohonzon with correct faith, without a
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doubt, we will all be able to manifest the greatest of benefits in our
lives. Day by day, we should carry out our practice with a fresh spirit,
and put forth our utmost effort to do the best and most concentrated
Gongyo possible.
As a standard rule, we conduct Gongyo twice daily, once in the
morning and once in the evening. While there is no set or particular
time that we must do Gongyo, we should choose a time that is most
convenient according to lifestyle, and exert ourselves to make Gongyo
the most important aspect of daily life.
Pronunciation Guide
Here is a guide to Japanese pronunciation.
Vowels
a
e
i
o
u
y
ai
ui
ei
as
as
as
as
as
as
as
as
as
in
in
in
in
in
in
in
in
in
father
let
machine
post
rule
yes
I
Louie
lei
Consonants
ch
as in cherry
g
as in go
j
as in just
s
as in say
sh
as in shell
ts
as in gets
z
as in needs
r
as in the Spanish name Ricardo
‘h’ is always sound – note the difference between yaku and hyaku.
Long marks over the o and u do not change their pronunciation, but
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indicate a spelling differentiation in Japanese. The sign, ^, indicates
the elision of two words or syllables, e.g., “but^chi-e”.
At the beginning of the “Jigage” section the first syllable of the elided
word “bud^rai” is pronounced like the first syllable of the word
“Buddha,” except that the “d” is clipped short. Hyphens are used to
divide words into one beat syllables. There will be generally one
Chinese character per beat in the rhythm of Gongyo, with the following
exceptions.
Shari-hotsu (two beats)
Hara-mitsu (two beats)
Shaka-muni-butsu (three beats)
Shigi (one beat)
Because each syllable or group of syllables is a word or phrase which
contains profound meaning, mispronouncing of a word will change the
meaning of the sutra. Hence, each syllable should be pronounced
separately to aid rhythm and pronunciation. These instructions are
intended as guidelines. To master Gongyo, there is no substitute for
learning from one who has mastered it.
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How to do Gongyo
Gongyo consists of a series of prayers. Recite all five prayers in the
morning. In the evening recite the second, third and fifth prayers only.
For convenience, the sutra book is divided into four sections.
(I’ll label each for you )
A – Excerpt from the Hoben chapter
B – Chogyo or prose section of the Juryo chapter.
C – Jigage or verse section of the Juryo chapter,
D – Silent Prayers
Here is the order of recitation.
First Prayer
Face the Gohonzon, chant Nam-Myoho-Renge-Kyo three times
(Daimoku Sansho), bowing in reverence to the Three Treasures of True
Buddhism ( the True Buddha, Nichiren Daishonin, the True Law, NamMyoho-Renge-Kyo and the Priest, i.e., Nikko Shonin, Nichimoku Shonin
and each of the successive High Priests). Face east, chant NamMyoho-Renge-Kyo three times, bow, and recite part A. The portion of
part A from “Sho-I sho-ho” to “nyo ze hon-mak^ku-kyo to” is always
repeated three times. Bow after the third recitation. Recite the title of
the Juryo chapter (first two lines of part B), omit remainder of part B
and recite part C, bowing at the end of part C. Chant three prolonged
Daimoku (Hikki-Daimoku, which is pronounced Namu-Myoho-RengeKyo), i.e., chant Namu, breath, chant Myoho-Renge-Kyo, Namu, breath,
chant Myoho-Renge-Kyo, Namu, breath, chant Myoho-Renge-Kyo. Bow
chant Nam-Myoho-Renge-Kyo three times and while bowed, offer the
first Silent Prayer. ( The bell is not rung during the first prayer.)
Second Prayer
Face the Gohonzon, bow, sound bell seven times. Recite part A Bow
after the third recitation, sound bell three times. Recite parts B, C,
chant three prolonged Daimoku and bow. Sound bell five times, chant
Nam-Myoho-Renge-Kyo three times, bow and offer the second Silent
Prayer. This is the only time that the whole sutra is recited straight
through. (The places indicated for bowing in the first prayer are the
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same for all five prayers. The number of times the bell should be
struck is always the same as indicated above, except as indicated in
the fifth prayer.)
Third Prayer
Sound bell seven times, recite part A. Bow after the third recitation of
10 aspects. Sound bell three times, recite first two lines of part B, omit
remainder of B and recite part C. Bowing at the end of part C. Chant
three prolonged Daimoku and bow. Sound bell five times, chant NamMyoho-Renge-Kyo three times, bow and offer the third Silent Prayer.
Fourth Prayer
Sound bell seven times, recite part A. Bow after the third recitation of
the 10 aspects. Sound bell three times, recite first two lines of part B,
omit remainder of B and recite part C. Bowing at the end of part
C.Chant three prolonged Daimoku and bow. Sound bell five times,
chant Nam-Myoho-Renge-Kyo three times, bow and offer the fourth
Silent Prayer.
Fifth Prayer
Sound bell seven times, recite part A. Bow after the third recitation of
the ten aspects, sound bell three times, recite first two lines of part B,
omit remainder of B and recite part C. Bowing at the end of part C.
Ring the bell seven times, while beginning the chanting of Daimoku (
Nam-Myoho-Renge-Kyo). To end the recitation of Daimoku, sound bell
with each syllable of the last Myoho-Renge-Kyo (five times) three more
times, and while bowed, offer the fifth Silent Prayer. Sound bell and
conclude Gongyo by chanting Nam-Myoho-Renge-Kyo three times and
bowing.
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The Liturgy of Nichiren Shoshu
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(This is part A)
Myo ho ren ge kyo. Ho-ben-pon.
Dai ni.
Ni ji se-son. Ju san-mai. An-jo ni
ki. Go shari-hotsu. Sho-but^chie. Jin-jin mu-ryo. Go chi-e mon.
Nan-ge nan-nyu. Is-sai sho-mon.
Hyaku-shi-butsu. Sho fu no chi.
(1)
At this time the World-Honored One
serenely arose from meditation and
addressed Shariputra: “The wisdom of
all the Buddhas is infinitely profound and
immeasurable. The portal to this
wisdom is difficult to understand and
difficult to enter. Neither men of
Learning (shomon) nor men of
Realization (engaku) are able to
comprehend it.
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Sho-i sha ga. Butsu zo shin-gon.
Hyaku-sen-man-noku. Mu-shu
sho-butsu. Jin gyo | EOP 1| shobutsu. Mu-ryo do-ho. Yu-myo
sho-jin. Myo-sho fu mon. Jo-ju
jin-jin. Mi-zo-u ho. Zui gi sho
setsu. I-shu nan-ge. (2)
“The reason is this. A Buddha has
carried out countless austerities under
many hundred thousand myriads of
kotis of Buddhas. He devoted himself to
these practices so valiantly and
untiringly that his name is universally
known. He realized the profound,
unparalleled Law and preaches it
according to the people’s capacity, yet
his intention is very difficult to
understand.”
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Shari-hotsu. Go ju jo-butsu i-rai.
Shu-ju in-nen. Shu-ju hi-yu. Ko
en gon-kyo. Mu shu ho-ben. In-do
shu-jo. Ryo ri sho jaku. (3)
“Sharihotsu, ever since I attained
Buddhahood, I have widely expounded
my teachings through many stories of
past relationships and many parables,
and by countless means have lead the
people to renounce all their
attachments.
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Sho-i sha ga. Nyo-rai ho-ben.
Chi-ken |EOP 2| hara-mitsu. Kai i
gu-soku. (4)
“The reason for this is that the
Tathagata is possessed of both means
and perfect wisdom.
Shari-hotsu. Nyo-rai chi-ken. Kodai jin-non. Mu-ryo mu-ge. Riki.
Mu-sho-i. Zen-jo. Ge-das.^Sanmai. Jin nyu mu-sai. Jo-ju is-sai.
Mi-zo-u-ho. (5)
Shariputra, the wisdom of the Tathagata
is all encompassing and profound. His
mercy is infinite, and his teaching knows
no bounds. Endowed with power,
fearlessness, concentration,
emancipation (from sufferings and
desires) and the capacity to meditate,
he dwells in the boundless and awakens
to the never-before realized Law.
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Shari-hotsu. Nyo-rai no. Shu-ju
fun-betsu. Gyo ses^sho ho. Gonji nyu-nan. Ek-ka shu-shin. Sharihotsu. Shu yo gon shi. Mu-| EOP 3|
ryo mu-hen. Mi-zo-u-ho.
Bus^shitsu jo-ju. Shi shari-hotsu.
Fu shu bu ses.^Sho-i sha ga,
Bus^sho jo-ju. Dai ichi ke-u.
Nange shi ho. (6)
“Shariputra, the Tathagata has the
power to perceive which among the
various teachings (is suited to his
audience), to preach the teachings in a
skillful way, and to gladden the hearts of
the people with warm and tender words.
That is to say, Shariputra, the Buddha
has realized the infinite, boundless and
unparalleled Law. “Shariputra, I will say
no more, because that which the
Buddha has achieved is the rarest and
most difficult Law to comprehend.
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Yui butsu yo butsu. Nai no
ku-jin. Sho-ho jis-so. Sho-i
sho-ho. Nyo ze so. Nyo ze
sho. Nyo ze tai. Nyo ze riki.
Nyo ze sa. Nyo ze in. Nyo ze
en. Nyo ze ka. |EOP 4| Nyo ze
ho. Nyo ze hon-mak^k u-kyo
to. (7)
“The true entity of all phenomena
can only be understood and
shared between Buddhas. This
reality consists of appearance,
nature, entity, power, influence,
internal cause, relation, latent
effect, manifest effect, and their
consistency from beginning to
end.”
(Recite section from “Sho-I
sho-ho” to “Nyo ze honmak^ku-kyo to” three times)
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(This is Part B)
Myo ho ren ge kyo
Nyo-rai ju-ryo-hon.
Dai ju-roku.
(Read only for Second
Prayer otherwise go to
Part C)
Ni ji butsu go. Sho
bo-satsu gyu. Is-sai
dai-shu. Sho zennan-shi. Nyo-to to
shin-ge. Nyo-rai jotai shi go. Bu go daishu. Nyo-to to shinge. Nyo-rai jo-tai shi
go. U bu go. Sho daishu. Nyo-to to shinge. Nyo-rai jo-tai shi
go. Ze |EOP 6| ji bosatsu dai-shu. Miroku i shu. Gas-sho
byaku butsu gon. Seson. Yui gan
ses^shi.- Ga-to to
shin-ju butsu-go. Nyo
ze san byaku i. Bu
gon. Yui gan ses^shi. Ga-to to
shin-ju butsu-go. (8)
At this time the Buddha addressed the
bodhisattvas and all the multitude: “Men
of devout faith, believe and understand
the true words of the Tathagata.” Again
the Buddha addressed the people:
“Believe and understand the true words
of the Tathagata.” Once more the
Buddha addressed the multitude:
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“Believe and understand the true words
of the Tathagata.” At this time the
bodhisattvas and the multitude,
beginning with Miroku, pressed their
palms together and said: “WorldHonored One, our only wish is that you
teach us. Certainly we will believe the
Buddha’s words.” Thus they spoke three
times, repeating the words, “Our only
wish is that you teach us. Certainly we
will believe the Buddha’s words.”
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Ni-ji se-son. Chi sho
bo-satsu. San sho fu
shi. Ni go shi gon. Nyoto tai cho. Nyo-rai himitsu, Jin-zu shi riki. (9)
When the World-Honored
One saw that the bodhisattvas
repeated their petition three
times and more without
ceasing, he addressed them:
“Listen well and hear the
Tathagata’s secret and his
mystic power.”
Is-sai |EOP 7| se-ken. Tennin gyu. A-shu-ra. Kai i
kon shaka-muni-butsu.
Shus^shaka-shi gu. Ko gaya-jo fu on. Za o do-jo.
Toku a-noku-ta-ra sanmyaku san-bo-dai. Nen
zen-nan-shi. Ga jitsu jobutsu i-rai. Mu-ryo mu-hen.
Hyaku-sen-man-noku. Nayu-ta-ko. (10)
“All gods, men and asuras of this
world believe that after leaving the place
of the Shakyas, Shakyamuni Buddha
seated himself at the place of meditation
not far from the city of Gaya and
attained the supreme enlightenment.
However, men of devout faith, the time
is limitless and boundless---a hundred,
thousand, ten thousand, hundred
thousand, nayuta aeons----since I in fact
attained Buddhahood.”
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Hi nyo go-hyaku-sen-mannoku. Na-yu-ta. A-so-gi.
|EOP 8| San-zen dai-sen sekai. Ke shi u nin. Mat^chi
mi-jin. Ka o to-bo. Gohyaku-sen-man noku. Nayu-ta. A-so-gi koku. Nai ge
ichi-jin. Nyo ze to gyo. Jin
ze mi-jin. Sho zen-nan-shi.
O i un-ga. Ze sho se-kai.
Ka toku shi-yui kyo-ke Chi
go shu fu. (11)
“Suppose there is one who
reduces five hundred, thousand,
ten thousand, hundred
thousand, nayuta
(100,000,000,000) asogi
100,000,000,000,000,000,000,0
00,000,000,000,000,000,000,00
0,000,000,000,000,000) major
world systems to particles of
dust, then takes them all toward
the east, dropping one particle
each time he traverses five
hundred, thousand, ten
thousand, hundred thousand,
nayuta, asogi worlds. Suppose
that he continues traveling
eastward in this way, until he has
finished dropping all the particles. Men
of devout faith, what is your opinion?
Can the total number of all those worlds
be imagined or calculated?”
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Mi-roku bosat^to. Ku
byaku butsu
gon. Se-son.
|EOP 9| Ze sho
se-kai. Muryo mu-hen.
Hi san-ju
sho chi. Yaku hi
shin-riki sho gyu.
Is-sai sho-mon.
Hyaku-shi-butsu. I
mu-ro-chi. Fu no
shi-yui. Chi go genshu. Ga-to ju. Ayui-ot^chi-ji. O ze ji
chu. Yaku sho fu
das^seson. Nyo se
sho se-kai. Mu-ryo
mu-hen. Ni ji butsu
go. Dai-bosas^shu. Sho zen
|EOP10| -nan-shi. Kon-to fun-myo.
Sen-go nyo-to. Ze sho se-kai.
Nyaku chaku mi-jin. Gyu fu
chaku sha. Jin ni i jin. Ichi-jin ikko. Ga jo-butsu i-rai. Bu ka o shi.
Hyaku-sen-man-noku. Na-yu-ta.
A-so-gi-ko. (12)
“Bodhisattva Miroku and the others said
to the Buddha, “World-Honored One,
these words are infinite and boundless.
They are beyond calculation. They
exceed the power of the imagination.
Neither men of Learning nor men of
Realization even with their illusion free
wisdom could imagine or calculate the
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number. Although
we are at the stage where we will never
backslide in faith, we are totally
incapable of comprehending this.
World-Honored One, these worlds are
infinite and boundless.”
Then the Buddha addressed the great
bodhisattvas: “Now, men of devout
faith, I clearly proclaim to you. Suppose
all these worlds, whether they received
a particle or not, are once more reduced
to dust. Let one particle represent one
aeon. Then the time which has passed
since I attained Buddhahood surpasses
this by one hundred, thousand, ten
thousand, hundred thousand, nayuta,
asogi aeons.”
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Ji ju ze rai. Ga jo zai shi. Shaba se-kai. Sep-po kyo-ke. Yaku
o yo-sho. Hyaku-sen-man-noku.
Na-|EOP 11| yu-ta. A-so-gi koku.
Do-ri shu-jo. (13)
“Ever since then I have been
constantly in this world, expounding
the Law and instructing (the people).
Also I have led and benefited the
people in one hundred, thousand, ten
thousand, hundred thousand, nayuta,
asogi, other worlds.”
Sho zen-nan-shi. O ze chu-gen.
Ga setsu nen-to-but^to. U bu
gon go. Nyu o ne-han. Nyo ze
kai i. Ho-ben fun-betsu. (14)
“Men of devout faith, during this time I
taught people about Nento Buddha
and others, saying that I would end all
sufferings and pass away. All this I
did through different methods of
teaching that were suited to the
capacity of the people."
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Sho zen-nan-shi. Nyaku u
shu-jo. Rai-shi ga sho. Ga I
butsu-gen. Kan go shin-to.
Sho-kon ri-don. Zui sho o do.
Sho-sho ji setsu. Myo-ji fu|EOP 12| do. Nen-ki dai-sho.
Yaku bu gen gon. To nyu nehan. U i shu-ju ho-ben. Setsu
mi-myo ho. No ryo shu-jo.
Hok^kan-gi shin. (15)
“Men of devout faith, when the
people came to me, I perceived with
the eyes of a Buddha the degree of
their faith and other qualities.
Depending upon whether their
capacities were keen or dull, I made
my appearance, teaching in many
different worlds, using different
names, and explaining how long a
period my teaching would be
efficacious. On other occasions
when I made my advent, I told the
people that I would soon enter
nirvana, and I employed many
methods to expound the wonderful
teachings and caused the people to
be gladdened in their hearts.”
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Sho zen-nan-shi. Nyo-rai ken
sho shu-jo. Gyo o sho-bo.
Toku-hak^ku-ju sha. I ze nin
setsu. Ga sho shuk^ke. Toku
a-noku-ta-ra- san-myaku sanbo-dai. Nen ga jitsu jo-butsu
i-rai. |EOP 13| Ku-on nyaku shi.
Tan hi ho-ben. Kyo-ke shu-jo.
Ryo nyu butsu-do. Sa nyo ze
setsu. (16)
“Men of devout faith, I, the
Tathagata, observed that the people
delighted in inferior teachings and
were meager in virtue and weighted
down by defilement. Therefore, I
taught them that I had renounced
the world in my youth and later
attained enlightenment. But in truth
the time since I attained
Buddhahood is the tremendously
long period I have already revealed.
This was only an expedient I used to
teach the people and cause them to
enter on the path to Buddhahood.”
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Sho zen-nan-shi. Nyo-rai sho en
kyo-den. Kai I do-das^shu-jo.
Waku sek^ko-shin. Waku set^tashin. Waku ji ko-shin. Waku ji tashin. Waku ji ko-ji. Waku ji ta-ji.
Sho sho gon-setsu. Kai jitsu fu
ko. (17)
“Men of devout faith, the sutras which
the Tathagata expounded are all for the
purpose of saving people from their
sufferings. Sometimes I spoke of myself,
sometimes of others; sometimes I
showed my own actions, sometimes
those of others. All my doctrines are
true and none are false.”
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Sho-i sha ga. Nyo-rai nyo-|EOP 14|
jit chi-ken. San-gai shi so. Mu u
sho-ji. Nyaku tai nyaku shutsu.
Yaku mu zai-se. Gyu metsu-do
sha. Hi jitsu hi ko. Hi nyo hi i. Fu
nyo san-gai. Ken no san-gai. Nyo
shi shi ji. Nyo-rai myo ken. Mu u
shaku-myo. (18)
“The reason is that the Tathagata
perceives the true aspect of the three
fold world exactly as it is. There is no
ebb and flow of birth and death, nor life
in this world and later extinction. It is
neither substantial nor empty, neither
consistent nor diverse. Nor is it what
those who dwell in the threefold world
perceive it to be. All such things the
Tathagata sees clearly without error.”
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I sho shu-jo. U shu-ju sho. Shu-ju
yoku. Shu-ju gyo. Shu-ju oku-so.
Fun-bek^ko. Yoku ryo sho |EOP 15|
sho zen-gon. I nyak-kan in-nen.
Hi-yu gon-ji. Shu-ju sep-po. Shosa butsu-ji. Mi zo zan pai. (19)
“People have differing natures, differing
desires, differing modes of behavior,
and differing ideas and outlooks.
Therefore, out of my desire to plant the
seeds of enlightenment in their hearts, I
have taught them various teachings
through stories of past relationships,
parables and other sayings. This
practice proper to a Buddha I have
continued unceasingly.”
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Nyo ze ga jo-butsu i-rai.
Jin-dai ku-on. Ju-myo muryo. A-so-gi ko. Jo-ju fumetsu. Sho zen-nan-shi.
Ga hon gyo bo-satsu do.
Sho jo ju-myo. Kon yu mi
jin. Bu bai jo shu. Nen kon
hi jitsu metsu-do. |EOP 16|
Ni ben sho gon. To shu
metsu-do. Nyo-rai I ze hoben. Kyo-ke shu-jo. (20)
“Since I attained Buddhahood,
an unimaginably long period
has passed. The length of my
life is infinite aeons. My life has
always existed and shall never
end. Men of devout faith, once I
also practiced the bodhisattva
austerities, and the life which I
then acquired has yet to be
exhausted. My life will last yet
twice as many aeons from now.
Although I never really pass
away, I predict my own death.
With this means, the Tathagata
teaches the people.”
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Sho-i sha ga. Nyaku buk^ku-ju o
se. Haku-toku shi nin. Fu shu
zen-gon. Bin-gu ge-sen. Ton-jaku
go-yoku. Nyu o oku-so. Mo-ken
mo chu. Nyak^ken nyo-rai. Jo
zai fu-metsu. Ben ki kyo-shi. Ni e
–dai. Fu no sho o. Nan-zo shi |EOP
17| so. Ku-gyo shi shin. (21)
“The reason is this. If the Buddha
remains in the world too long, those
people with shallow virtue will not be
able to accumulate the good fortune
necessary to attain enlightenment. They
will fall into poverty and debasement.
Greedy with the five desires, they will be
caught in the snares of deluded
thoughts and ideas. By seeing the
Tathagata constantly present and
undying in this world, they will become
arrogant and selfish and will neglect
their practice of Buddhism. They will fail
to realize how difficult it is to meet the
Tathagata and will feel no reverence for
him.”
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Ze ko nyo-rai. I ho-ben
setsu. Bi-ku to chi. Shobus^shus-se. Nan ka
chi-gu. Sho-i sha ga.
Sho haku-toku nin. Ka
mu-ryo. Hyaku-senman-nok^ko. Waku u
ken butsu. Waku fu ken
sha. I shi ji ko. Ga sa ze
gon. Sho bi-ku. Nyo-rai
nan ka tok^ken. Shi
shu-jo to. Mon nyo ze
go. Hit^|EOP18| to sho o.
Nan-zo shi so. Shin ne
ren-bo. Katsu-go o
butsu. Ben shu zen-gon.
Ze ko nyo-rai. Sui fu
jitsu metsu. Ni gon
metsu-do. (22)
“As an expedient, therefore,
the Tathagata speaks to the
monks saying, “You should
know it is a rare thing to live
at a time when a Buddha
appears in the world.” The
reason is that even after the
lapse of infinite, hundred, thousand, ten
thousand, hundred thousand aeons,
some of the men of little virtue may
chance to see a Buddha, but others still
may not. Therefore I tell them, “Monks, it
is rare that one may see the Tathagata.”
When people hear these works, they are
sure to realize how rare it is to see a
Buddha, and then they will plant the
cause of enlightenment in their hearts.
Therefore the Tathagata announces his
own death even though he does not
really become extinct.
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U zen-nan-shi. Sho-butsu nyo-rai.
Ho kai nyo ze. I do shu-jo. Kai
jitsu fu ko. (23)
“You men of devout faith, any teaching
of any Buddha is always like this. Since
Buddhas reveal their teachings in order
to save people, all of them are true and
none are false.”
Hi nyo ro-i. Chi-e so-datsu. Myo
ren ho-yaku. Zen ji shu-byo. Go
nin ta. Sho shi-soku. Nyaka ju
|EOP 19| ni-ju. Nai-shi hyaku-shu. I
u ji-en. On shi yo-koku. (24)
“Imagine a wise and skilled physician
who can compound medicines to cure
any disease. He has many sons,
perhaps ten, twenty, or even a hundred.
He goes off to a distant land to see to
some matter.”
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Sho shi o go. On ta dokuyaku. Yaku hotsu monran. En–den u ji. (25)
“Later the children drink some
kind of poison that makes
them wild with pain, and they
fall writhing to the ground.”
Ze ji go bu. Gen rai ki ke.
Sho-shi on doku. Waku
shitsu hon-shin. Waku fu
shis^sha. Yo ken go bu.
Kai dai kan-gi. Hai-ki
mon-jin. Zen nan-non ki. Ga-to
gu-chi. Go buku doku-yaku. Gan
|EOP20| ken ku-ryo. Kyo shi jumyo. (26)
“At this time the father comes back to
his home and finds that his children
have drunk poison. Some are out of
their minds, while others are not. Seeing
their father from afar, all are filled with
joy and kneel down to entreat him,
saying, “How wonderful that you have
returned safely! We were stupid and by
mistake drank some poison. We beg
you to cure us and let us live longer.”
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Bu ken shi to. Ku-no nyo ze.
E sho kyo-bo. Gu ko yaku-so.
Shiki ko mi-mi. Kai shitsu
gu-soku. To-shi wago. Yo shi
ryo buku. Ni sa ze gon. Shi
dai ro-yaku. Shiki ko mi-mi.
Kai shitsu gu-soku. Nyo-to
ka buku. Soku jo ku-no. Mu
bu shu-gen. (27)
“The father, seeing his children
suffering like this, follows various
prescriptions. Gathering fine
medicinal herbs that are perfect in
color, fragrance and flavor, he
grinds, sifts and mixes them
together. Giving a dose of these to
his children, he tells them, “This
highly beneficial medicine is perfect
in color, fragrance and flavor. Take
it, and you will quickly be relieved
of your sufferings and will be free of
all distress.”
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Go sho-shi chu. Fu shis^shin ja.
|EOP 21| Ken shi ro-yaku. Shiki-ko
gu ko. Soku-ben buku shi. Byo
jin jo yu. Yo shis^shin ja. Ken go
bu rai. Sui yak^kan-gi mon-jin.
Gu-shaku ji byo. Nen yo go yaku.
Ni fu ko buku. (28)
“Those children who have not lost their
sense can see that the beneficial
medicine is good in both color and
fragrance, so they take it immediately
and are completely cured of their
sickness. Those who are out of their
minds are equally delighted to see their
father return and beg him to cure their
sickness, but when they are given the
medicine, they refuse to take it.
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Sho-i sha ga.
Dok-ke jin-nyu.
Ship^pon-shin
ko. O shi ko
shiki-ko yaku. Ni
i fu mi. Bu sa ze
nen. Shi shi ka
min. I doku sho
|EOP 22| chu. Shin kai
ten-do. Sui ken ga ki.
Gu-shak^ku-ryo. Nyo
ze ko yaku. Ni fu ko
buku. Ga kon to setsu
ho-ben. Ryo buku shi
yaku. Soku sa ze gon.
Nyo-to to chi. Ga kon
sui ro. Shi ji i shi. Ze
ko ro-yaku. Kon ru zai
shi. Nyo ka shu buku.
Mot^tsu fu sai. Sa ze
kyo i. Bu shi ta-koku.
Ken shi gen go. |EOP 23|
Nyo bu I shi. (29)
“This is because the
poison has penetrated
deeply, causing them to
lose their true minds.
Therefore, they think that the medicine
will not taste good in spite of its fine
color and fragrance. Then the father
thinks, “My poor children! The poison
has attacked them and completely
deranged their minds. Although they
are happy to see me and ask me to cure
them, they refuse to take this fine
medicine I offer them. Now I must use
some means to get them to take it.” So
he tells them this, “Children, listen. I am
now old and weak. My life is nearing its
end. I leave this good medicine here for
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you now. You should take it and not
worry that it will not cure you.” So
instructing them, he again goes off to
another land, where he sends a
messenger home to announce: “ your
father is dead.”
2/11/2013
Ze ji sho-shi. Mon bu haiso. Shin dai u-no. Ni sa ze
nen. Nyaku bu zai sha. Jimin ga-to. No ken ku-go.
Kon-ja sha ga. On so takoku. Ji yui ko-ro. Mu bu
ji-ko. Jo e hi-kan. Shin zui
sho-go. Nai chi shi yaku.
Shiki-ko mi-mi. Soku shu
buku shi. Doku byo kai yu.
Go bu mon |EOP 24| shi.
Shit^chi toku-sai. Jin ben
rai ki. Gen shi ken shi.
(30)
“Hearing that their father has
deserted them and died, the
sons are overcome by anguish
and reflect: “If our father were
alive, he would have pity on us
and protect us, but now he has
forsaken us and died in some
faraway land. We are now
orphans with no one to rely on.”
In their incessant grief, they
finally awaken. They realize that
the medicine actually does
possess excellent color,
fragrance and flavor, and so
they take it and are healed of all
the effects of the poison. The
father, hearing that his children
are cured, returns home and appears to
them all.
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Sho zen-nan-shi. O I unga. Ha u nin no. Ses^shi
ro-i. Ko-mo zai fu.
Hot^cha. Se-son. Butsu
gon. Ga yaku nyo ze. Jobutsu i-rai. Mu-ryo muhen. Hyaku-sen-mannoku. Na-yu-ta. A-so-giko. I shu-jo ko. I ho benriki. Gon to metsu-do.
Yaku |EOP 25| mu u no.
Nyo ho setsu ga. Ko-mo
ka sha. (31)
“Now, men of devout faith,
what do you think about this?
Can anyone say that this
excellent physician is guilty of
lying?” “No, World-Honored
One.” Then the Buddha spoke,
saying: “It is the same with me. The
time is limitless—a hundred, thousand,
ten thousand, hundred thousand,
nayuta, asogi aeons – since I attained
Buddhahood. For the sake of people I
have use these expedient means,
telling of my own passing. But no one
can reasonably accuse me of lying.”
Ni ji se-son. Yoku ju sen shigi.
Ni setsu ge gon. (32)
At this time the World-Honored One,
desiring to emphasize this teaching
once more, spoke in verse.
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(This is Part C)
Ji ga toku bud^rai. Sho kyo sho
kos-shu. Mu-ryo hyaku-sen-man.
Oku-sai-a-so-gi. Jo sep^po kyoke. Mu-shu-oku shu-jo. Ryo nyu o
butsu-do. Ni-rai mu-ryo-ko. (33)
Since I attained Buddhahood, countless
aeons have passed, a hundred,
thousand, ten thousand, hundred
thousand, asogi aeons. I have taught
the Law continuously during these
countless aeons and caused infinite
millions to enter the road to
Buddhahood.
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I do shu-jo ko. |EOP26| Ho-ben gen
ne-han. Ni jitsu fu metsu-do. Jo
ju shi sep^po. Ga jo ju o shi. I
sho jin-zu-riki. Ryo ten-do shu-jo.
Sui gon ni fu ken. Shu ken ga
metsu-do. Ko ku-yo sha-ri. Gen
kai e ren-bo. Ni sho katsu-go
shin. (34)
I let the people witness my nirvana as a
means to save them, but in truth I do not
die; I am here always, teaching the Law.
I am here always, yet because of my
mystic powers the deluded people
cannot see me even when I am close
by. When the people witness my
passing, they pay widespread reverence
to my relics. All of them harbor thoughts
of yearning, and in their hearts a thirst
for me is born.
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Shu-jo ki shin-buku. Shichi-jiki i
nyu-nan. Is-shin yok^ken butsu.
Fu ji shaku shin-myo. |EOP 27| Ji
ga gyu shu-so. Ku shutsu ryo-jusen. Ga ji go shu-jo. Jo zai shi fumetsu. I ho-ben-rik^ko. Gen u
metsu fu-metsu. Yo-koku u shujo. Ku-gyo shin-gyo sha. Ga bu o
hi chu. I setsu mu-jo ho. (35)
When they have become truly faithful,
honest and upright, gentle in mind,
whole-heartedly yearning to see the
Buddha, not begrudging their lives to do
so, then I and the assembly of monks
appear together on Eagle Peak. Then I
tell the people that I am always here,
never dying, that I seem at times to live,
at times to die, merely as an expedient
means. If there are those in other
worlds who are reverent and sincere in
faith, among them also I teach the
highest Law of all.
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Nyo-to fu mon shi. Tan ni ga
metsu-do. Ga ken sho shu-jo.
Motsu-zai o ku-kai. Ko fu i gen
shin. |EOP 28| Ryo go sho katsugo. In go shin ren-bo. Nai shutsu
I sep^po. (36)
But you refuse to heed my words, and
insist upon thinking that I die. I see the
mass of people drowned in a sea of
woe, and for that reason I do not show
myself, causing them to thirst for me.
When their hearts commence to yearn, I
appear at once to teach the Law.
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Jin-zu-riki nyo ze. O
a-so-gi-ko. Jo zai
ryo-ju-sen. Gyu yo
sho ju-sho. Shu-jo
ken ko jin. Dai-ka
sho sho ji. Ga shi
do an-non. Ten-nin
jo ju-man. On-rin
sho do-kaku. Shu-ju
ho sho-gon. Ho-ju
ta ke-ka. Shu-jo
sho yu-raku. |EOP 29|
Sho-ten gyaku tenku. Jo sas^shu gigaku. U man-da-rake. San butsu gyu
dai-shu. Ga jo-do fu
ki. Ni shu ken sho
jin. U-fu sho ku-no.
Nyo ze shitsu ju-man. (37)
Such are my mystic powers. For
innumerable kotis of aeons I
have always been on Eagle Peak
and have lived in various other
lands. When men witness the
end of an aeon and all is
consumed in a great fire, this, my
land, remains safe and
unharmed, constantly filled with gods
and men. The halls and palaces in its
gardens and groves are all adorned with
all kinds of gems. Precious trees bear
plentiful flowers and fruit, and the people
there are happy and at ease. The gods
strike heavenly drums, making a
ceaseless symphony of sound. A rain of
white mandara blossoms scatters over
the Buddha and the people. My pure
land is indestructible, yet men see it as
consumed by fire, filled with sorrow, fear
and woe, a place of countless troubles.
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Ze sho zai shu-jo. I
aku-go in-nen. Ka a-sogi ko. Fu mon san-bo
myo. Sho u shu kudoku. Nyu-wa shichijiki sha. Sok^kai ken
ga-shin. |EOP30| Zai shi
ni sep^po. Waku-ji i
shi shu. Setsu butsu-ju
mu-ryo. Ku nai ken
bus^sha. I setsu butsu
nan chi. Ga chi-riki nyo
ze. E-ko sho mu-ryo.
Ju-myo mu-shu-ko. Ku
shu-go sho toku. (38)
These people with their
various crimes, because of
the effects of their evil
deeds, will never even hear
the name of the three
treasures, though countless
aeons go by. But those who
follow meritorious ways, who
are gentile, peaceful and
upright, all of them will see
me here in person, teaching
the Law. At times I will
teach these people the
immeasurable length of the
Buddha’s life, and to those
who see me only after a long while I will
explain how difficult it is to meet the
Buddha. Such is the power of my
wisdom that is illuminates infinitely far.
This life that endures for countless
aeons I gained as a result of lengthy
practice.
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Nyo-to u chi sha. Mot^to shi sho
gi. To dan ryo yo jin. Butsu-go
jip^pu ko. Nyo i zen ho-ben. I ji
o-shi ko. |EOP 31| Jitsu zai ni gon
shi. Mu no sek^komo. Ga yaku I
se bu. Ku sho ku-gen sha. (39)
You, men of wisdom, rid yourselves of
all doubts about this! Cut them off once
and for all. The Buddha’s words are
true, not false. He is like the skilled
physician using some device to cure this
deluded children. He lives but tells them
he has died. No one can call his
teaching false. I am the father of this
world, saving those who are suffering
and afflicted.
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I bon-bu ten-do. Jitsu zai ni gon
metsu. I jo ken ga ko. Ni sho
kyo-shi shin. Ho-itsu jaku go
yoku. Da o aku-do chu. Ga jo
chi shu-jo. Gyo do fu gyo do.
Zui o sho ka do. I ses^shu-ju ho.
Mai ji sa ze nen. |EOP 32| I ga ryo
shu-jo. Toku nyu mu-jo-do.
Soku jo-ju bus-shin. (40)
Because of the delusions of ordinary
people, I say I have departed, though in
fact I live, for if they see me constantly,
arrogance and selfishness arise in their
hearts. Abandoning themselves to the
five desires, they fall into the paths of
evil. I am ever aware of which people
practice the Way, and which do not, and
in response to their needs for salvation I
teach them various kinds of doctrines.
This is my constant thought: how I can
cause all living beings to gain entry to
the highest Way and quickly attain
Buddhahood.
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(This is part D)
Silent Prayers
First Prayer ( Sho-Za)
Offering to the Shoten Zenjin
Shoshin myokaku jigyo no
goriyaku Dai-bonten-no,
Taishaku-ten-no, Dainichiten-no, Dai-gatten-no,
Dai-myojoten-no, to sojite
hokke shugo no shotenzenjin, shoten chuya, joi
hoko ni e goshi no goriyaku,
homi baizo no on-tame ni.
I sincerely pray that
Daibontenno, Taishakutenno,
Dainittenno, Daigattenno,
Daimyojotenno and all the
other Shoten Zenjin, sworn
guardians of the Lotus Sutra,
may increasingly be
nourished by the power of
Myoho-Renge-Kyo, so that
they will be able to
continually protect those
who embrace True
Buddhism.
Chant: Nam-Myoho-RengeKyo, Nam-Myoho-Renge-Kyo,
Nam-Myoho-Renge-Kyo
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Second Prayer ( Ni-Za )
Offering to the Dai-Gohonzon
Namu Honmon juryo-hon no
kanjin, Montei hichin no
taiho, honchi nanshi, Kyochi
myogo, Kuon-ganjo jijuyuhoshin, Nyorai no gototai,
Jikkai honnu-joju, Ji no ichinen
sanzen, Ninpo ikka, Dokuitsuhonmon-kaidan no DaiGohonzon, go-iko baizo goriyaku
kodai go-ho-on shatoku no ontame ni.
I express my sincere devotion to
the Dai-Gohonzon- the soul of
the Juryo chapter of the
Essential Teachings and the
Supreme Law concealed within
its depths, the fusion of the
realm of the Original Infinite
Law and the inherent wisdom
within the Buddha of Kuon
Ganjo, the manifestation of the
Buddha of Intrinsically Perfect
Wisdom, the eternal
coexistence of the Ten Worlds,
the entity of Ichinen Sanzen, the
oneness of the Person and the
Law, and the Supreme Object of
Worship of the High Sanctuary. I
also express my heartfelt
gratitude for Its beneficence
and pray that Its profound
benevolent power may ever
more widely prevail.
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Chant: Nam-Myoho-Renge-Kyo,
Nam-Myoho-Renge-Kyo,
Nam-Myoho-Renge-Kyo
2/11/2013
Third Prayer (San Za )
Offering to Nichiren Daishonin
and the Successive High Priests
Namu honninmyo no kyoshu,
isshin soku sanjin, sanjin soku
isshin, san-ze jogo no goriyaku
shu-shi-shin san-toku, dai-ji daihi no shuso Nichiren Daishonin
go-iko baizo goriyaku kodai goho-on shatoku no on-tame ni.
I express my sincere devotion to
the Founder of True Buddhism,
Nichiren Daishonin, the
boundlessly compassionate
Buddha who revealed the True
Cause of Original
Enlightenment; who possesses
the Three Enlightened
Properties, and whose Three
Enlightened Properties comprise
His single being; whose
beneficence transcends the
Three Existences; and who
possesses the Three Virtues of
sovereign, teacher, and parent. .
I also express my heartfelt
gratitude for His beneficence
and pray that His profound
benevolent power may ever
more widely prevail.
Chant: Nam-Myoho-Renge-Kyo,
Nam-Myoho-Renge-Kyo,
Nam-Myoho-Renge-Kyo
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Namu hossui shabyo, yuiga
yoga, honmon gutsu no daidoshi,
dai-niso byakuren ajari Nikko
Shonin go-iko baizo, goriyaku
kodai, go-ho-on shatoku no ontame ni.
I express my sincere devotion to
the Second High Priest
Byakuren Ajari Nikko Shonin,
the first among the Treasure of
the Priest and the Great Master
of Propagation who directly
received the Living Essence of
the True Buddha from Nichiren
Daishonin. I also express my
heartfelt gratitude for His
beneficence and pray that His
profound benevolent power may
ever more widely prevail.
Chant: Nam-Myoho-Renge-Kyo,
Nam-Myoho-Renge-Kyo,
Nam-Myoho-Renge-Kyo
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Namu ichienbudai no on-zasu,
daisan so niidakyo ajari
Nichimoku Shonin, go-iko baizo,
goriyaku kodai, go-ho-on
shatoku no on-tame ni.
I express my sincere devotion to
the Third High Priest Niidakyo
Ajari Nichimoku Shonin, the
Master of the Seat of the Law,
who directly inherited the Living
Essence from Nikko Shonin. I
also express my heartfelt
gratitude for His beneficence
and pray that His profound
benevolent power may ever
more widely prevail.
(Silently): Chant: Nam-MyohoRenge-Kyo, Nam-Myoho-RengeKyo,
Nam-Myoho-Renge-Kyo
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Namu Nichido Shonin, Nichigyo
Shonin to, go-(honzan) rekidai no
go-shoshi, go-iko baizo, go-ho-on
shatoku no on-tame ni.
I express my sincere devotion to
the Fourth High Priest Nichido
Shonin, the Fifth High Priest
Nichigyo Shonin and all the
successive High Priests, who
have inherited and correctly
handed down the Living
Essence. I also express my
heartfelt gratitude for His
beneficence and pray that His
profound benevolent power may
ever more widely prevail.
Chant: Nam-Myoho-Renge-Kyo,
Nam-Myoho-Renge-Kyo,
Nam-Myoho-Renge-Kyo
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Fourth Prayer ( Yo-Za )
Prayer For Worldwide
Propagation
Kinen shi tatematsuru, itten
shikai, honninmyo no Kosenrufu, taigan joju go-kito no ontame ni.
I sincerely pray for the
attainment of the Great
Aspiration of the True Buddha –
Kosen-rufu, the worldwide
propagation of the Buddhism of
the True Cause through the
power of Myoho-Renge-Kyo.
Chant: Nam-Myoho-Renge-Kyo,
Nam-Myoho-Renge-Kyo,
Nam-Myoho-Renge-Kyo
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Soregashi <nonmei wa (your
name) > kako onnongo genzai
manman no hobo, zaisho
shometsu, gento nise taigan joju
no tame ni.
I pray to eradicate my many
past and present slanders
against the Law, and to
continually purify and deepen
my faith and practice so that I
may attain enlightenment in this
and all future existences.
(Offer personal prayers here.)
Chant: Nam-Myoho-Renge-Kyo,
Nam-Myoho-Renge-Kyo,
Nam-Myoho-Renge-Kyo
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Fifth Prayer ( Go-Za )
Memorial Prayers for the
Deceased
Soregashi senzo dai-dai narabi
ni toshu shinko no men-men, nai
toku shin-ko no men-men. Ono
ono senzo daidai no sho shoryo
tsuizen kuyo sho Dai-bodai no
tame ni.
I pray that all my deceased
relatives, all deceased Nichiren
Shoshu believers, and all others
who have departed this life may
attain Buddhahood through the
power of Myoho-Renge-Kyo.
Nam-Myoho-Renge-Kyo.
(Offer special memorial prayers
while sounding the bell
continuously.)
Chant: Nam-Myoho-Renge-Kyo,
Nam-Myoho-Renge-Kyo,
Nam-Myoho-Renge-Kyo
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Naishi hokai byodo riyaku, jita
guan, doki jakko.
May the impartial benefits of
Myoho-Renge-Kyo spread
equally to the farthest reaches
of the universe so that I,
together with all other
existence, may attain the
tranquil state of enlightened life.
Chant: Nam-Myoho-Renge-Kyo,
Nam-Myoho-Renge-Kyo,
Nam-Myoho-Renge-Kyo
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