KYOTEN

KYOTEN
Sutra Readings
Extracts from
the Threefold Lotus Sutra

Newly-revised Bilingual Edition

Romanized Japanese
and English Translation

Rissho Kosei-kai International

This sutra recitation book is provided with romanized Jap- Note on Translation
anese on every left page and English translation on every
right, beginning from pages 6 and 7. Romanized Japanese English passages of the Threefold Lotus Sutra were extracted
on page 12, pages 24 through 80, and pages 110 and 112 is from The Threefold Lotus Sutra: A Modern Translation for
the kundoku rendering from Hokke Sanbu-kyō (The Three- Contemporary Readers published by Kosei Publishing Com-
fold Lotus Sutra). Kundoku rearranges the classical Chinese pany in 2019. This new translation is directly descended from
text according to classical Japanese grammar and adds Jap- the earlier translation published by the company in 1975, The
anese conjugations to some Chinese characters. Romanized Threefold Lotus Sutra: The Sutra of Innumerable Meanings,
Japanese on pages 90 through 106 as well as pages 116 and The Sutra of the Lotus Flower of the Wonderful Law, and the
118 is the shindoku reading, which is a romanized translit- Sutra of Meditation on the Bodhisattva Universal Virtue.
eration of the original classical Chinese text using the Jap- This new translation has been carefully checked against
anese pronunciation of its characters. As for the romanized three versions of the text. First, the earlier translation; sec-
Japanese of dharanis on pages 108, 110, and 114, they are ond, a well-established Japanese edition of the text of the
divided with hyphens according to Japanese syllables so Threefold Lotus Sutra in classical Chinese, Myōhō-renge-
that readers can pronounce them articulately. kyō narabini kaiketsu (Kyoto: Heiraku-ji Shoten, 1924, that
is, the Heiraku-ji version); and third, the Japanese kundoku
The English extracts from the Threefold Lotus Sutra in this rendering of the Heiraku-ji version. In addition, we referred
book are adapted from The Threefold Lotus Sutra: A Mod- to an authoritative edition of the Chinese Buddhist canon,
ern Translation for Contemporary Readers, © 2019 by Ris- Taishō shinshū daizō-kyō (vol. 9, [Tokyo: Daizō Shuppan,
sho Kosei-kai and published in 2019 by Kosei Publishing 1925], 1–62, 383–94), for textual variants in the three sutras
Company. composing the Threefold Lotus Sutra.
Changes were made in this new translation based on the
following four criteria. One: modernize the language to ref-
First edition, 1968 lect current usage and common understanding. Two: bring
Ninth edition, 2019 as much accuracy as possible to the translation by follow-
ing the standard definitions of words and phrases—key
terminology in particular. Three: make the language more
inclusive and avoid phrases that could be construed as prej-
Published by Rissho Kosei-kai International, 2-7-1 Wada, udicial. Four: provide a translation that lends itself to being
Suginami-ku, Tokyo 166-8537, Japan. Copyright © 2019 by read aloud.
Rissho Kosei-kai; all rights reserved. Printed in Japan.
Mokuji Contents

Raihai 10 Homage 11
Dōjō-kan 12 Meditation on the Place of the Way 13
San-kie 14 Taking Refuge in the Three Treasures 15
Kanjō 18 Invocation 19
Kaikyō-ge 22 Opening Verse 23

Muryōgi-kyō The Sutra of Innumerable Meanings

Jikkudoku-hon Dai-san 24 Chapter 3, Ten Merits 25

Myōhō Renge-kyō The Sutra of the Lotus Flower of the Wondrous

Hōben-pon Dai-ni 28 Dharma
Hiyu-hon Dai-san 34 Chapter 2, Skillful Means 29
Hosshi-hon Dai-jū 36 Chapter 3, A Parable 35
Daibadatta-hon Dai-jūni 40 Chapter 10, Teachers of the Dharma 37
Nyorai Juryō-hon Dai-jūroku 42 Chapter 12, Devadatta 41
Jōfukyō-bosappon Dai-nijū 52 Chapter 16, The Life Span of the Eternal
Nyorai Jinriki-hon Dai-nijūichi 60 Tathagata 43
Kanzeon-bosatsu Fumon-pon Dai-nijūgo 64 Chapter 20, The Bodhisattva Never Unworthy of
Fugen-bosatsu Kanboppon Dai-nijūhachi 70 Respect 53
Chapter 21, The Transcendent Powers of the
Bussetsu Kan-Fugen-bosatsu Gyōhō-kyō 74
Tathagata 61
Fu-ekō 80 Chapter 25, The Bodhisattva Regarder of the Sounds
Shōdai 82 of the World as Universal Gateway 65

6 7
Ekō 84 Chapter 28, Encouragement from the Bodhisattva
Raihai 88 Universal Sage 71

Myōhō Renge-kyō The Sutra of the Method for Contemplating the

Hōben-pon Dai-ni 90 Bodhisattva Universal Sage 75
Nyorai Juryō-hon Dai-jūroku 98
Universal Transfer of Merit 81
Darani-hon Dai-nijūroku 108
Chanting of the O-daimoku 83
Fugen-bosatsu Kanboppon Dai-nijūhachi
Transfer of Merit 85
(Darani) 114
Homage 89
Ken-hōtō-hon Dai-jūichi (Hōtō-ge) 116
The Sutra of the Lotus Flower of the Wondrous
Kaiin Kōryō 120
Dharma
Chapter 2, Skillful Means 91
Chapter 16, The Life Span of the Eternal
Tathagata 99
Chapter 26, Dharanis 109
Chapter 28, Encouragement from the Bodhisattva
Universal Sage (Dharanis) 115
Chapter 11, The Appearance of the Jeweled Stupa
(Jeweled Stupa Verse) 117

Members’ Vow 121

* Strike the gong where・marked. * Strike the gong where・marked.

8 9
Raihai Homage

・・・ ・・・
(All) (All)
Namu Myōhō Rengē Kyō Namu Myoho Renge Kyo
・
Namu Myōhō Rengē Kyō ・
Namu Myoho Renge Kyo
・ Kyō
Namu Myōhō Rengē ・ Kyo
Namu Myoho Renge

10 11
Dōjō-kan Meditation on
the Place of the Way

(Leader) (Leader)
Masa ni shiru-beshi, kono tokoro wa sunawachi kore Let it be known that this place is indeed the place of
dōjō nari. the Way.
Shobutsu koko ni oite anokutara-sanmyaku- Here, the buddhas attain Supreme Perfect Awakening.
sanbodai o e, Here, the buddhas roll the Dharma Wheel.
Shobutsu koko ni oite hōrin o tenji, ・
And here, the buddhas enter parinirvana.
・
Shobutsu koko ni oite hatsu-nehan shitamō.
Namu Myoho Renge Kyo
Namu Myōhō Rengē Kyō

12 13
San-kie Taking Refuge in
the Three Treasures

(Leader) (Leader)
Mizukara Hotoke ni kie-shi tatematsuru. Buddham saranam gacchami
(We take refuge in the Buddha.)
(All)
Masa ni negawakuwa shujō to tomo ni, (All)
Daidō o taige-shite mujōi o okosan. May we, with all living beings,
Deeply experience the Great Way
And give rise to the supreme aspiration.

(Leader) (Leader)
Mizukara Hō ni kie-shi tatematsuru. Dhammam saranam gacchami
(We take refuge in the Dharma.)
(All)
Masa ni negawakuwa shujō to tomo ni, (All)
Fukaku kyōzō ni itte chie umi no gotoku naran. May we, with all living beings,
Embrace the riches of the sutras
And make our wisdom as wide and deep as the sea.

14 15
(Leader) (Leader)
Mizukara Sō ni kie-shi tatematsuru. Sangham saranam gacchami
(We take refuge in the Sangha.)
(All)
Masa ni negawaku wa shujō to tomo ni, (All)
・
Daishū o tōri-shite issai muge naran. May we, with all living beings,
Guide the great community
・
And be freed from all hindrances.

16 17
Kanjō Invocation

(Leader) (Leader)
Namu Kuon-jitsujō Daion Kyōshu We put our faith in
Shakamuni-sēson; The Eternal Buddha Shakyamuni—Great Benevolent
Namu Shōmyō Hokke no Tahō-nyorai; Teacher, World-Honored One;
Namu jippō funjin sanze no shobutsu; The Tathagata Abundant Treasures, witness to the
Namu Jō-gyō, Muhen-gyō, Jō-gyō, Anryū-gyō no shi- Lotus Sutra;
daibosatsu; The separated embodiments of the Buddha in the ten
Namu Monju, Fugen, Miroku tō no directions in the past, present, and future;
bosatsu-makasatsu; The four great bodhisattvas: Superior Practice,
Namu Kōso Nichiren Daibosatsu; Boundless Practice, Pure Practice, and Steadfast
Namu Kaiso Nikkyō Ichijō-daishi; Practice;
Namu Wakiso Myōkō Jidō-bosatsu; The bodhisattva-mahasattvas: Manjushri, Universal
Honbu kanjō no goshugo-sonjin; Sage, Maitreya, and all other bodhisattva-
Jippō muryō no shoten-zenjin mahasattvas;
・
Rairin yōgō chiken shōran. Great Bodhisattva Nichiren, revered practitioner of the
Lotus Sutra;
Namu Myōhō Rengē Kyō Founder Nikkyo, Great Teacher of the One Vehicle;

18 19
 Cofounder Myoko, Bodhisattva of the Way of
Compassion;
The guardian spirits of Rissho Kosei-kai;
And the countless heavenly spirits in the ten
directions.
May you all be present among us and know our deep
・
devotion.

Namu Myoho Renge Kyo

20 21
Kaikyō-ge Opening Verse

(All) (All)
Mujō jinjin mimyō no Hō wa, The unsurpassed, profound, wondrous Dharma
Hyaku-sen-man gō ni mo ai tatematsuru koto katashi. Is rarely met in myriads of kalpas.
Ware ima kenmon-shi juji-suru koto o etari. Now we see, hear, receive and embrace it.
・
Negawakuwa Nyorai no daiichigi o gesen. May we understand the foremost teaching of the
・
Tathagata.

22 23
Muryōgi-kyō The Sutra of Innumerable Meanings

From Chapter 3
Jikkudoku-hon Dai-san Ten Merits

Hotoke no notamawaku: “zennanshi, daiichi ni kono The Buddha said, “My good children, first of all, this
kyō wa, yoku bosastu no imada hosshin sezaru mono sutra can make an unawakened bodhisattva aspire
o shite, bodai-shin o okosa-shime, jinin naki mono to awakening, make one who lacks kindness aspire
niwa, jishin o okosa-shime, setsuriku o konomu mono to compassion, make one who likes slaughter aspire
niwa, daihi no kokoro o okosa-shime, shitto o shōzuru to great mercy, make one who is envious rejoice
mono niwa, zuiki no kokoro o okosa-shime, aijaku for others, make one who has attachments aspire
aru mono niwa, nōsha no kokoro o okosa-shime, to nonattachment, make one who is miserly aspire
moromoro no kendon no mono niwa, fuse no kokoro o to generosity, make one who is arrogant aspire to
okosa-shime, kyōman ōki mono niwa, jikai no kokoro keeping the precepts, make one who is angry aspire to
o okosa-shime, shinni sakan naru mono niwa, ninniku forbearance, make one who is lazy aspire to diligence,
no kokoro o okosa-shime, kedai o shōzuru mono niwa, make one who is distracted aspire to meditation, make
shōjin no kokoro o okosa-shime, moromoro no sanran one who is ignorant aspire to wisdom, make one who
no mono niwa, zenjō no kokoro o okosa-shime, guchi does not think of liberating others aspire to liberating
ōki mono niwa, chie no kokoro o okosa-shime, imada them, make one who commits the ten evils aspire to
kare o dosuru koto atawa-zaru mono niwa, kare o the ten virtues, make one who is drawn to what is
dosuru kokoro o okosa-shime, jūaku o gyō-zuru mono conditioned aspire to what is unconditioned, make

24 25
niwa, jūzen no kokoro o okosa-shime, ui o negau one who is regressing aspire to nonregressing, make
mono niwa, mui no kokoro o kokorozasa-shime, one who commits defiled acts aspire to nondefilement,
taishin aru mono niwa, futai no kokoro o nasa-shime, and make one who has many delusions aspire to
uro o nasu mono niwa, muro no kokoro o okosa- extinguish them. Good children, this is called the first
shime, bonnō ōki mono niwa, jometsu no kokoro o ・
unimaginably powerful merit of this sutra.”
okosa-shimu. Zennanshi, kore o kono kyō no daiichi
・
no kudoku, fushigi no chikara to nazuku.” ・
Namu Myoho Renge Kyo
・
Namu Myoho Renge Kyo
・
Namu Myōhō Rengē Kyō Namu Myoho Renge Kyo
・
Namu Myōhō Rengē Kyō
Namu Myōhō Rengē Kyō

26 27
Myōhō Renge-kyō The Sutra of the Lotus Flower of
the Wondrous Dharma

Hōben-pon Dai-ni From Chapter 2

Skillful Means

Sono toki ni Sēson sanmai yori anjō to shite tatte, At that time, the World-Honored One, rising calmly
Sharihotsu ni tsuge tamawaku: from samadhi, addressed Shariputra. “The wisdom
“Shobutsu no chie wa jinjin muryō nari. Sono of buddhas is infinite and extremely profound. The
chie no mon wa nange nannyū nari. Issai no shōmon, approach to their wisdom is difficult to enter and
byakushibutsu no shiru koto atawazaru tokoro nari. difficult to understand. It is beyond the comprehension
“Yue wa ikan? Hotoke katsute hyaku-sen-man-noku of even shravakas and pratyekabuddhas.
mushū no shobutsu ni shingon shi, tsukushite shobutsu “Why is this? Because the buddhas have been
no muryō no dōhō o gyōji, yūmyō shōjin-shite myōshō in close association with hundreds of thousands
amaneku kikoe tamaeri. Jinjin mizou no Hō o jōjū- of millions of other buddhas, fully practicing
shite, yoroshiki ni shitagatte toki tamō tokoro, ishū countless teachings of the Way, boldly and diligently
satori gatashi. advancing, and making their fame universally known.
“Sharihotsu, ware jōbutsu-shite yori konokata, Having accomplished the extremely profound and
shuju no innen shuju no hiyu o motte, hiroku gonkyō extraordinary Dharma, they have taught it according
o nobe, mushū no hōben o motte, shūjō o indō-shite to what was appropriate, but their intention is difficult
moromoro no jaku o hanareshimu. Yue wa ikan? to grasp.

28 29
Nyorai wa hōben, chiken-haramitsu, mina sudeni “Shariputra, since I became Buddha, I have spoken
gusoku-seri. far and wide and taught with various parables and
“Sharihotsu, nyorai no chiken wa kōdai jinnon nari. examples from the past, and by countless skillful
Muryō, muge, riki, mushoi, zenjō, gedatsu, sanmai means I have led living beings, freeing them from
atte fukaku musai ni iri, issai mizou no Hō o jōjū-seri. their attachments. Why is this? Because the tathagatas
“Sharihotsu, nyorai wa yoku shuju ni funbetsu-shi, are replete with skillful means and the paramita of
takumini shohō o toki, gonji nyūnan ni shite, shū no knowledge and insight.
kokoro o ekka-seshimu. “Shariputra, the knowledge and insight of the
“Sharihotsu, yō o totte kore o iwaba, muryō muhen tathagatas are broad, great, profound, and far-
mizou no Hō o, hotoke kotogotoku jōjū-shitamaeri. reaching. With their infinite virtues, their unhindered
“Yaminan, Sharihotsu, mata toku bekarazu. Yue wa wisdom, and their powers, fearlessness, meditations,
ikan? Hotoke no jōjū-shitamaeru tokoro wa, daiichi- emancipations, and samadhis, they have entered
keu nange no Hō nari. Tada hotoke to hotoke to imashi into the boundless realms and fully attained the
yoku shohō no jissō o kujin-shitamaeri. extraordinary Dharma.
“Iwayuru shohō no nyōzē-sō, nyōzē-shō, nyōzē-tai, “Shariputra, the tathagatas are able to distinguish
nyōzē-riki, nyōzē-sā, nyōzē-in, nyōzē-en, nyōzē-kā, all things, explain the teachings skillfully, use gentle
・
nyōzē-hō, nyōzē-honmatsu-kukyō-tō nari.” words, and bring joy to the hearts of all.
“In essence, Shariputra, the buddhas are fully
・
Namu Myōhō Rengē Kyō accomplished in the infinite, boundless, and
・
Namu Myōhō Rengē Kyō extraordinary Dharma.
Namu Myōhō Rengē Kyō “That is enough, Shariputra. I should say no more.
Why is this? Because the Dharma the buddhas have
attained is understood only rarely and with great
difficulty. Only a buddha together with a buddha can

30 31
 fathom the ultimate reality of all things. That is to
say, among all things, each has such an appearance,
such a nature, such an embodiment, such a potential,
such a function, such a cause, such a condition, such
an effect, such a reward, and from the first to the last,
・
such an ultimate identity.”

・
Namu Myoho Renge Kyo
・
Namu Myoho Renge Kyo
Namu Myoho Renge Kyo

32 33
Myōhō Renge-kyō The Sutra of the Lotus Flower of
the Wondrous Dharma

Hiyu-hon Dai-san From Chapter 3

A Parable

“Ima kono sangai wa “Now this threefold world

Mina kore waga-u nari. Is all my domain,
Sono naka no shūjō wa And the living beings in it
Kotogotoku kore waga-ko nari. Are all my children.
Shikamo ima kono tokoro wa But now it is filled
Moromoro no gennan ōshi. With disaster and trouble,
Tada ware ichinin nomi And only I am able
・
Yoku kugo o nasu.” ・
To rescue and protect them.”

・
Namu Myōhō Rengē Kyō ・
Namu Myoho Renge Kyo
・
Namu Myōhō Rengē Kyō ・
Namu Myoho Renge Kyo
Namu Myōhō Rengē Kyō Namu Myoho Renge Kyo

34 35
Myōhō Renge-kyō The Sutra of the Lotus Flower of
the Wondrous Dharma

Hosshi-hon Dai-jū From Chapter 10

Teachers of the Dharma

“Moshi zennanshi, zennyonin atte, Nyorai no metsugo “After the passing of the Tathagata, if there are good
ni shishū no tame ni kono Hoke-kyō o tokan to hosseba, sons and good daughters who desire to teach this
ikani-shite ka toku-beki? Kono zennanshi, zennyonin Dharma Flower Sutra to the four groups, how should
wa, Nyorai no shitsu ni iri, Nyorai no koromo o ki, they teach it? These good sons and good daughters
Nyorai no za ni zashite, shikōshite imashi shishū no should enter the abode of the Tathagata, put on
tame ni hiroku kono kyō o toku-beshi. the robe of the Tathagata, and sit on the seat of the
“Nyorai no shitsu to wa, issai shūjō no naka no Tathagata. Then, for the sake of the four groups, they
daijihishin kore nari. Nyorai no koromo to wa, nyūwa should widely proclaim this sutra.
ninniku no kokoro kore nari. Nyorai no za to wa, issai “The abode of the Tathagata is the great
hō kū kore nari. Kono naka ni anjūshite, shikōshite compassionate heart for all living beings. The robe of
nochi ni fukedai no kokoro o motte, moromoro no the Tathagata is the flexible and forbearing mind. The
bosatsu oyobi shishū no tame ni, hiroku kono seat of the Tathagata is ‘the emptiness of all things.’
・
Hoke-kyō o toku-beshi.” Abiding steadfastly in these, they should diligently
teach this Dharma Flower Sutra far and wide to
・
Namu Myōhō Rengē Kyō ・
bodhisattvas and the four groups.”

36 37
 ・
Namu Myōhō Rengē Kyō
Namu Myōhō Rengē Kyō ・
Namu Myoho Renge Kyo
・
Namu Myoho Renge Kyo
Namu Myoho Renge Kyo

38 39
Myōhō Renge-kyō The Sutra of the Lotus Flower of
the Wondrous Dharma

Daibadatta-hon Dai-jūni From Chapter 12

Devadatta

Hotoke moromoro no biku ni tsuge tamawaku: The Buddha said to the monks, “If, in the future,
“Miraisē no naka ni moshi zennanshi, zennyonin atte, there are good sons and good daughters who hear this
Myōhoke-kyō no Daibadatta-hon o kiite, jōshin ni Devadatta chapter of the Wondrous Dharma Flower
shinkyō-shite giwaku o shōzezaran mono wa, jigoku, Sutra and believe and revere it with pure hearts and
gaki, chikushō ni ochizu-shite jippō no butsuzen ni without doubt, then they will not fall into the realms
shōzen. Shoshō no tokoro niwa, tsune ni kono kyō o of hells, hungry spirits, or beasts. They will be born
kikan. into the presence of the buddhas of the ten directions.
“Moshi nin den no naka ni umarureba shōmyō no Wherever they are born, they will always hear this
raku o uke, moshi butsuzen ni araba renge yori keshō- sutra. If they are born among humans and heavenly
・
sen.” beings, they will enjoy marvelous delight. If they are
born into the presence of buddhas, they will be born
・
Namu Myōhō Rengē Kyō ・
from lotus flowers.”
・
Namu Myōhō Rengē Kyō
Namu Myōhō Rengē Kyō ・
Namu Myoho Renge Kyo
・
Namu Myoho Renge Kyo
Namu Myoho Renge Kyo

40 41
Myōhō Renge-kyō The Sutra of the Lotus Flower of
the Wondrous Dharma

Nyorai Juryō-hon Dai-jūroku From Chapter 16

The Life Span of
the Eternal Tathagata

“Ware Hotoke o ete yori konokata “Since I became Buddha,

Hetaru tokoro no moromoro no kos-shū Countless hundreds of thousands
Muryō hyaku-sen-man Of millions of immeasurable
Oku sai asōgi nari. Numbers of kalpas have passed.
Tsune ni Hō o toite In the innumerable kalpas since then,
Mushū oku no shūjō o kyōke-shite I have ceaselessly expounded the Dharma,
Butsudō ni ira-shimu. Teaching and transforming countless millions of
Shikashi yori konokata muryōkō nari. beings
Shūjō o dosen ga tame no yue ni And enabling them to embark upon the Buddha Way.
Hōben-shite nehan o genzu. I employed skillful means to reveal my nirvana
Shika mo jitsu niwa metsudo sezu. In order to liberate all living beings.
Tsune ni koko ni jūshite Hō o toku. In truth, though, I am not extinguished,
Ware tsune ni koko ni jūsure domo For I always abide here teaching the Dharma.
Moromoro no jinzū-riki o motte Although I am always dwelling in this world,
Tendō no shūjō o shite By using my transcendent powers,
Chikashi to iedomo shikamo mizara-shimu. I cause living beings with distorted minds

42 43
Shū waga metsudo o mite To be unable to see me, even though I am near.
Hiroku shari o kuyō shi All who perceive that I have perished,
Kotogotoku mina renbo o idaite Everywhere pay homage to my relics.
Katsugō no kokoro o shōzu. All who cherish and long for me,
Shūjō sude ni shinbuku shi Look up with thirsting hearts.
Shichijiki ni shite kokoro nyūnan ni At last, when living beings humbly believe,
Isshin ni Hotoke o mi tatematsuran to hosshite Are upright in character and gentle and flexible in
Mizukara shinmyō o oshimazu. mind,
Toki ni ware oyobi shūsō And wish with all their hearts to see the Buddha
Tomo ni Ryōjū-sen ni izu. Even at the cost of their lives,
Ware toki ni shūjō ni kataru Then I and all the Sangha
Tsune ni koko ni atte messezu Appear together on Divine Eagle Peak.
Hōben-riki o motte no yue ni At that time, I tell all living beings
Metsu fumetsu ari to genzu. That I am always here and did not pass away.
Yokoku ni shūjō no I use the power of skillful means to manifest
Kugyō shi shingyō-suru mono areba Both that I am extinguished and that I am not.
Ware mata kano naka ni oite If, in other lands, there are living beings
Tame ni mujō no Hō o toku. Who are joyful, reverent, and faithful,
Nandachi kore o kikazu-shite I will teach the supreme Dharma
Tada ware metsudo-su to omoeri. Among them as well.
Ware moromoro no shūjō o mireba You, not hearing of this,
Kukai ni motsuzai-seri. Merely think I have perished.
Karugayue ni tame ni mi o genzezu-shite I see all living beings
Sore o shite katsugō o shōze-shimu. Sinking in the sea of suffering,

44 45
Sono kokoro renbo-suru ni yotte And I do not appear before them,
Sunawachi idete tame ni Hō o toku. So that they begin to thirst for me.
Jinzū-riki kaku no gotoshi. When their hearts are filled with the deepest longing,
Asōgi-kō ni oite I then come forth to teach the Dharma.
Tsune ni Ryōjū-sen Such are my transcendent powers.
Oyobi yo no moromoro no jūshō ni ari. Throughout immeasurable kalpas,
Shūjō kō tsukite I am always on Divine Eagle Peak
Daika ni yakaruru to miru toki mo And abiding in all other places.
Waga kono do wa annon ni shite When living beings see great fires burning
Tennin tsune ni jūman-seri. At the time of the end of a kalpa,
Onrin moromoro no dōkaku This land of mine is tranquil and calm,
Shuju no takara o motte shōgon shi Always filled with heavenly beings and humans.
Hōjū keka ōku shite Its gardens, groves, halls, and pavilions
Shūjō no yuraku suru tokoro nari. Are adorned with every kind of gem,
Shoten tenku o utte And its jeweled trees are full of blossoms and fruit.
Tsune ni moromoro no gigaku o nashi Here, all living beings take their pleasure
Mandarake o furashite While heavenly beings strike heavenly drums,
Hotoke oyobi daishū ni sanzu. Always making many kinds of music,
Waga jōdo wa yabure-zaru ni And showering mandarava flowers
Shikamo shū wa yake-tsukite On the Buddha and his great assembly.
Ufu moromoro no kunō My pure land is never destroyed,
Kaku no gotoki kotogotoku jūman-seri to miru. Yet all see it as consumed by fire
Kono moromoro no tsumi no shūjō wa And filled with every kind of
Akugō no innen o motte Grief, horror, pain, and distress.

46 47
Asōgi-kō o sugure domo Those errant living beings,
Sanbō no mina o kikazu. Because of their bad karma,
Moromoro no arayuru kudoku o shūshi Never hear of the names of the Three Treasures
Nyūwa shichijiki naru mono wa Throughout immeasurable kalpas.
Sunawachi mina waga-mi But those who perform virtuous deeds
Koko ni atte Hō o toku to miru. And are gentle and upright of nature
Aru toki wa kono shū no tame ni Will all see me here
Butsuju muryō nari to toku. Teaching the Dharma.
Hisashiku atte imashi hotoke o mi tatematsuru At times, for the sake of them all,
mono niwa I teach that a buddha’s life span is beyond measure.
Tame ni hotoke niwa ai-gatashi to toku. To those who see a buddha only after a very long time,
Waga-chiriki kaku no gotoshi. I teach that a buddha is rarely met.
Ekō terasu koto muryō ni Such is the power of my wisdom
Jumyō mushū kō That its light shines infinitely.
Hisashiku gō o shūshite uru tokoro nari. My life span is of countless kalpas,
Nandachi chi aran mono Attained through long cultivation of practice.
Koko ni oite utagai o shōzuru koto nakare. Those of you who have wisdom,
Masa ni danjite nagaku tsukishimu-beshi. Give rise to no doubt about this.
Butsugo wa jitsu ni shite munashi-karazu. Bring doubt forever to an end,
I no yoki hōben o motte For the Buddha’s words are valid, not in vain.
Ōji o jisen ga tame no yue ni A physician with skillful means
Jitsu ni wa aredomo shikamo shisu to iu ni Who is actually alive and announces his death
Yoku komō o toku mono naki ga gotoku. Only in order to cure his deranged children
Ware mo mata kore yo no chichi Cannot be accused of falsehood.

48 49
Moromoro no kugen o sukū mono nari. Like a father to all in this world,
Bonbu no tendō seru o motte I cure their sufferings and diseases.
Jitsu ni wa aredomo shikamo messu to iu. For the sake of ordinary people with distorted
Tsune ni ware o miru o motte no yue ni thinking,
Shikamo kyōshi no kokoro o shōji I say that I am extinguished, though truly I am here.
Hōitsu ni shite goyoku ni jakushi Were they always to see me,
Akudō no naka ni ochinan. They would grow complacent and self-indulgent,
Ware tsune ni shūjō no Lose themselves in attachment to the five desires,
Dō o gyōji dō o gyōzezaru o shitte And fall into evil paths.
Dosu-beki tokoro ni shitagatte I always know living beings,
Tame ni shuju no Hō o toku. Those who practice the Way and those who do not,
Tsune ni mizukara kono nen o nasu: And for their sake expound various teachings
‘Nani o motte ka shūjō o shite To liberate each of them accordingly.
Mujōdō ni iri I am ever thinking:
Sumiyaka ni busshin o jōjū-suru koto o eseshimen’・
to.” ‘How can I cause living beings to
Embark upon the unsurpassable Way
・
Namu Myōhō Rengē Kyō ・
And quickly accomplish embodiment as buddhas?’”
・
Namu Myōhō Rengē Kyō
Namu Myōhō Rengē Kyō ・
Namu Myoho Renge Kyo
・
Namu Myoho Renge Kyo
Namu Myoho Renge Kyo

50 51
Myōhō Renge-kyō The Sutra of the Lotus Flower of
the Wondrous Dharma

Jōfukyō-bosappon Dai-nijū From Chapter 20

The Bodhisattva
Never Unworthy of Respect

“Kako ni hotoke imashiki “In the past there was a buddha

Ionnō to nazuke tatematsuru. Named King Majestic Voice.
Jinchi muryō ni shite Boundless in transcendent wisdom,
Issai o shōdō shitamō. He was leader of all.
Ten, nin, ryūjin no Heavenly beings, humans, and spirit dragons
Tomo ni kuyō-suru tokoro nari. All paid homage to him.
Kono hotoke no metsugo After that buddha’s passing,
Hō tsukinan to hosseshi toki When his teaching drew near its end,
Hitori no bosatsu ari. There lived a bodhisattva
Jōfukyō to nazuku. Called Never Unworthy of Respect.
Toki ni moromoro no shishū The four groups of that era
Hō ni keijaku seri. Were attached to their own views of the teachings.
Fukyō-bosatsu The Bodhisattva Never Unworthy of Respect
Sono tokoro ni yuki itatte Went to wherever they were
Shikamo kore ni katatte iwaku: And spoke to them thus:
‘Ware nanji o karoshimezu; ‘I could never find you unworthy of respect,

52 53
Nandachi dō o gyōjite For you are practicing the Way
Mina masa ni sabutsu subeshi’ to. And will all become buddhas.’
Shonin kiki owatte When they heard this,
Kyōki meri seshi ni They mocked, slandered, and ridiculed him.
Fukyō-bosatsu The Bodhisattva Never Unworthy of Respect
Yoku kore o ninjū-shiki. Could endure it gracefully.
Sono tsumi oe owatte Having cleared away all past offenses,
Myōjū no toki ni nozonde When he was able to hear this sutra
Kono kyō o kiku koto o ete As his lifetime neared its end,
Rokkon shōjō nari. His six sense faculties were purified.
Jinzū-riki no yue ni Through this transcendent power,
Jumyō o zōyaku-shite His lifetime was extended,
Mata shonin no tame ni And again, for the benefit of all people,
Hiroku kono kyō o toku. He widely expounded this sutra.
Moromoro no jakuhō no shū Those attached to their own views of the teachings,
Mina bosatsu no Having been taught, transformed, and
Kyōke shi jōjū-shite Brought to perfection by this bodhisattva,
Butsudō ni jūse-shimuru koto o kōmuru. Were able to abide in the Buddha Way.
Fukyō myōjū-shite Never Unworthy of Respect, his lifetime ended,
Mushū no hotoke ni ai tatematsuru. Encountered countless buddhas.
Kono kyō o toku ga yue ni By teaching this sutra,
Muryō no fuku o e He attained immeasurable blessings,
Yōyaku kudoku o gushite Gradually acquired merits,
Toku Butsudō o jōzu. And quickly attained the Buddha Way.

54 55
Kano toki no Fukyō wa The Never Unworthy of Respect of that era
Sunawachi waga-mi kore nari. Was none other than I myself.
Toki no shibu no shū no The four groups of that era,
Jakuhō no mono no Who were attached to their own views of the
Fukyō no ‘Nanji masa ni teachings,
Sabutsu subeshi’ to iu o kikishi wa Heard Never Unworthy of Respect say,
Kono innen o motte ‘You will all become buddhas.’
Mushū no hotoke ni ai tatematsuru For this reason,
Kono e no bosatsu They encountered countless buddhas.
Gohyaku no shū They are now the five hundred bodhisattvas
Narabi ni shibu And the four groups
Shōshin jinyō no Including laymen and laywomen
Ima waga mae ni oite Gathered before me
Hō o kiku mono kore nari. In this assembly,
Ware zensē ni oite Listening to the Dharma.
Kono shonin o susumete In my previous lifetimes,
Kono kyō no daiichi no I encouraged all of these people
Hō o chōju seshime To listen to and embrace this sutra,
Kaiji-shite hito o oshiete The ultimate Dharma
Nehan ni jūseshime. That I reveal and teach to people,
Sese ni kaku no gotoki Causing them to abide in nirvana.
Kyōden o juji shiki. In age after age, they have received and embraced
Oku-oku-man gō yori Such a sutra as this.
Fukagi ni itatte Only after millions and millions of myriads of kalpas

56 57
Toki ni imashi Of inconceivable reach
Kono Hoke-kyō o kiku koto o u. Does the time finally arrive
Oku-oku-man gō yori When this Dharma Flower Sutra can be heard.
Fukagi ni itatte Only after millions and millions of myriads of kalpas
Shobutsu Sēson Of inconceivable reach
Toki ni kono kyō o toki tamō. Does the time finally arrive
Kono yue ni gyōja When buddhas, world-honored ones, teach this sutra.
Hotoke no metsugo ni oite Therefore, practitioners,
Kaku no gotoki kyō o kiite When hearing such a sutra as this
Giwaku o shōzuru koto nakare. After the Buddha’s passing,
Masa ni isshin ni Have no doubt or confusion about it.
Hiroku kono kyō o toku-beshi. With total concentration
Sese ni hotoke ni ai tatematsurite You should widely teach this sutra.
・
Toku Butsudō o jōzen.” Meeting many buddhas in age after age,
・
You will quickly attain the Buddha Way.”
・
Namu Myōhō Rengē Kyō
・
Namu Myōhō Rengē Kyō ・
Namu Myoho Renge Kyo
Namu Myōhō Rengē Kyō ・
Namu Myoho Renge Kyo
Namu Myoho Renge Kyo

58 59
Myōhō Renge-kyō The Sutra of the Lotus Flower of
the Wondrous Dharma

Nyorai Jinriki-hon Dai-nijūichi From Chapter 21

The Transcendent Powers of
the Tathagata

“Nyorai no metsugo ni oite “After the Tathagata has passed away,

Hotoke no shosetsu no kyō no Those who can keep this sutra
Innen oyobi shidai o shitte Will know the causes and conditions
Gi ni shitagatte jitsu no gotoku tokan. As well as the proper sequences of the sutras taught by
Nichigatsu no kōmyō no the Buddha
Yoku moromoro no yūmyō o nozoku ga gotoku And teach them according to their true meanings.
Kono hito seken ni gyōjite Just as the light of the sun and the moon
Yoku shūjō no yami o messhi Can chase all darkness away,
Muryō no bosatsu o shite So these people, practicing in this world,
Hikkyō-shite Ichijō ni jūseshimen. Can bring living beings out of darkness
Kono yue ni chi aran mono And cause countless bodhisattvas
Kono kudoku no ri o kiite To at last abide in the One Vehicle.
Waga metsudo no nochi ni oite Therefore, after my passing,
Kono kyō o juji subeshi. Those who have wisdom,
Kono hito Butsudō ni oite Hearing that these virtues are beneficial,
・
Ketsujō-shite utagai aru koto naken.” Will receive and embrace this sutra.

60 61
 Such people, while on the Buddha Way,
・
Namu Myōhō Rengē Kyō ・
Will be firmly determined and have no doubts.”
・
Namu Myōhō Rengē Kyō
Namu Myōhō Rengē Kyō ・
Namu Myoho Renge Kyo
・
Namu Myoho Renge Kyo
Namu Myoho Renge Kyo

62 63
Myōhō Renge-kyō The Sutra of the Lotus Flower of
the Wondrous Dharma

Kanzeon-bosatsu From Chapter 25

Fumon-pon Dai-nijūgo The Bodhisattva Regarder of the Sounds
of the World as Universal Gateway

“Shūjō kon’yaku o kōmutte “When living beings are beset by woes

Muryō no ku mi o semen ni And burdened by countless pains,
Kannon myōchi no chikara The wondrous wisdom power of the Regarder of
Yoku seken no ku o sukū. Sounds
Jinzū-riki o gusoku shi Can free them from the sufferings of the world.
Hiroku chi no hōben o shū-shite She is in full command of transcendent powers,
Jippō no moromoro no kokudo ni Having fully mastered the skillful means of wisdom.
Kuni to shite mi o genze-zaru koto nashi. In the lands of the ten directions,
Shuju no moromoro no akushū There is no place she does not manifest herself.
Jigoku, ki, chikushō, All the evil states of existence,
Shō, rō, byō, shi no kū Those of hells, of hungry spirits, and of beasts,
Motte yōyaku kotogotoku messeshimu. And the sufferings of birth, aging, illness, and death,
Shinkan, shōjōkan She gradually brings to an end.
Kōdai chiekan Her true regard, pure regard,
Hikan oyobi jikan ari. Vastly wise regard,
Tsune ni negai tsune ni sengō subeshi. Merciful regard, and compassionate regard

64 65
Muku shōjō no hikari atte Are always emulated and ever revered.
Enichi moromoro no yami o hashi She is a pure, unclouded beacon of light,
Yoku sai no fūka o bukushite A sun of wisdom destroying all darkness,
Amaneku akiraka ni seken o terasu. A subduer of the winds and flames of misfortune,
Hitai no kai raishin no gotoku And a light shining everywhere in the world.
Jii no myō daiun no gotoku Her body is the precept of mercy that roars like thunder.
Kanro no hōu o sosogi Her mind is wondrous compassion that expands like a
Bonnō no honō o metsujō-su. great cloud.
Jōshō-shite kansho o he Together they pour forth the sweet dew of Dharma
Gunjin no naka ni fui sen ni rain
Kano Kannon no chikara o nen-zeba That quenches the flames of delusion.
Moromoro no ada kotogotoku taisan-sen. In disputes before a magistrate,
Myōon, kanzeon Or in fear in battle’s array,
Bonnon, kaichōon By calling to mind the power of the Regarder of
Shōhi sekennon ari. Sounds,
Kono yue ni subekaraku tsune ni nenzu-beshi. All enemies will scatter and run away.
Nennen ni utagai o shōzuru koto nakare. Wondrous voice, world-regarding voice,
Kanzeon-jōshō wa Brahma voice, and voice of the rolling tide—
Kunō shiyaku ni oite Hers is a voice unsurpassed in the world.
Yoku tame ni eko to nareri. Therefore, she should constantly be called to mind.
Issai no kudoku o gushite Never have a moment of doubt
Jigen o motte shūjō o miru. About the Regarder of the Sounds of the World,
Fukujū no umi muryō nari. A pure sage who can provide a reliable refuge
・
Kono yue ni chōrai subeshi.” From suffering, distress, danger, and death.

66 67
 Endowed with every virtue,
・
Namu Myōhō Rengē Kyō She beholds living beings with eyes of compassion.
・
Namu Myōhō Rengē Kyō Her blessings are an ocean, vast and immeasurable.
Namu Myōhō Rengē Kyō Therefore, with heads bowed, revere ・
her.”

・
Namu Myoho Renge Kyo
・
Namu Myoho Renge Kyo
Namu Myoho Renge Kyo

68 69
Myōhō Renge-kyō The Sutra of the Lotus Flower of
the Wondrous Dharma

Fugen-bosatsu Kanboppon From Chapter 28

Dai-nijūhachi Encouragement from
the Bodhisattva Universal Sage

Hotoke, Fugen-bosatsu ni tsuge tamawaku: “Moshi The Buddha said to the Bodhisattva Universal Sage,
zennanshi, zennyonin, shihō o jōjū seba, Nyorai no “After the passing of the Tathagata, good sons and
metsugo ni oite masa ni kono Hoke-kyō o ubeshi. Ichi good daughters will attain this Dharma Flower Sutra
niwa shobutsu ni gonen seraruru koto o e; ni niwa if they fulfill four requirements. The first of them
moromoro no tokuhon o ue; san niwa shōjōjū ni iri; is to be safeguarded by the buddhas, the second is
shi niwa issai shūjō o sukū no kokoro o okoseru nari. planting many roots of virtue, the third is joining the
Zennanshi, zennyonin, kaku no gotoku shihō o jōjū assembly of those resolved to become awakened, and
seba, Nyorai no metsugo ni oite kanarazu kono kyō o the fourth is aspiring to liberate all living beings. After
en.” the passing of the Tathagata, good sons and good
Sono toki ni Fugen-bosatsu, Hotoke ni mōshite daughters who fulfill these four requirements will
mōsaku: “Sēson, nochi no gohyaku-sai joku-akusē no surely attain this sutra.”
naka ni oite, sore kono kyōden o juji-suru koto aran Then the Bodhisattva Universal Sage said to
mono wa, ware masa ni shugo-shite sono suigen o the Buddha, “World-Honored One, in the last five-
nozoki, annon naru koto o eseshime, ukagai motomuru hundred-year period of the corrupt and evil age to
・
ni sono tayori o uru mono nakarashimu-beshi.” come, I will guard and protect those who receive
and embrace this sutra, free them from disaster and

70 71
 ・
Namu Myōhō Rengē Kyō disease, and bring them peace and comfort. I will
・
Namu Myōhō Rengē Kyō ensure that no one who seeks to take advantage of
Namu Myōhō Rengē Kyō them will be able to do・
so.”

・
Namu Myoho Renge Kyo
・
Namu Myoho Renge Kyo
Namu Myoho Renge Kyo

72 73
 From
Bussetsu Kan-Fugen-bosatsu The Sutra of the Method
Gyōhō-kyō for Contemplating
the Bodhisattva Universal Sage

“Moshi genkon no aku atte “When there is evil in the eyes,

Gōshō no manako fujō naraba Karmic impediments making them impure,
Tada masa ni Daijō o jūshi You need only recite the Great Vehicle sutras
Daiichigi o shinen subeshi. And ponder their foremost teaching.
Kore o manako o sange-shite This is called acknowledgment and remorse for the
Moromoro no fuzengō o tsukusu to nazuku. eyes,
Nikon wa ranshō o kiite Which clears away unwholesome karma.
Wagō no gi o eran su. The ears hear disruptive sounds
Kore ni yotte ōshin o okosu koto That upset the principle of harmony.
Nao oroka naru onkō no gotoshi. This produces a disturbed mind,
Tada masa ni Daijō o jūshi Which is just like a foolish monkey.
Hō no kū musō o kanzu-beshi. You need only recite the Great Vehicle sutras
Nagaku issai no aku o tsukushite And see all things impartially and without fixed forms
Tenni o motte jippō o kikan. In order to forever clear away all evils
Bikon wa shokō ni jaku-shite And to hear, with heavenly ears, in all ten directions.
Zen ni shitagatte moromoro no soku o okosu. The nose becomes attached to smells

74 75
Kaku no gotoki ōwaku no hana And produces sensations according to these impurities.
Zen ni shitagatte shojin o shōzu. Such a deluded nose gives rise to
Moshi Daijō-kyō o jūshi The dust of delusion according to these impurities.
Hō no nyojissai o kanzeba If you recite the Great Vehicle sutras
Nagaku moromoro no akugō o hanarete And contemplate all things as they really are,
Gose ni mata shōzeji. You will be forever free from bad karma
Zekkon wa goshu no And, in future lifetimes, give rise to no more.
Akku no fuzengō o okosu. The tongue produces the unwholesome karma
Moshi mizukara jōjun-sen to hosseba Of five kinds of evil speech.
Tsutomete jihi o shūshi If you yourself want to control the tongue,
Hō no shinjaku no gi o omōte You must diligently practice compassion.
Moromoro no funbetsu no omoi nakaru-beshi. By your pondering the principle of the true tranquility
Shinkon wa onkō no gotoku ni shite of the Dharma,
Shibaraku mo todomaru toki aru koto nashi. Divisive and judgmental thoughts will disappear.
Moshi shakubuku sen to hosseba The mind is like a monkey
Masa ni tsutomete Daijō o jūshi That never stays still, even for a moment.
Hotoke no daikakushin If you want to subdue it,
Riki, mui no shojō o nenji tatematsuru-beshi. You must diligently recite the Great Vehicle sutras
Mi wa kore kikan no shū And ponder the Buddha’s body of great awakening,
Chiri no kaze ni shitagatte tenzuru ga gotoshi. Comprising his power and fearlessness.
Roku-zoku naka ni yuke-shite The body, the master of its sense faculties,
Jizai ni shite sawari nashi. Is but dust swirling in the wind.
Moshi kono aku o messhite Within it, the six desires roam about
Nagaku moromoro no jinrō o hanare Like rogues, free and unrestrained.

76 77
Tsune ni nehan no shiro ni shoshi If you want to rid yourself of these evils,
Anraku ni shite kokoro tanpaku naran to hosseba To be freed forever from the troublesome dust of
Masa ni Daijō-kyō o jūshite defilements,
Moromoro no bosatsu no haha o nenzu-beshi. To ever dwell in the city of nirvana,
Muryō no shō-hōben wa And to be at ease, with a tranquil mind,
Jissō o omou ni yotte u. Then you must recite the sutras of the Great Vehicle
Kaku no gotokira no roppō o And focus the mind on the mother of bodhisattvas.
Nazukete roku jōkon to su. You will gain countless excellent skillful means
Issai no gōshōkai wa By pondering ultimate reality.
Mina mōzō yori shōzu. These are called the six methods
Moshi sange sen to hosseba For purifying the six sense faculties.
Tanza-shite jissō o omoe. The ocean of all karmic impediments
Shūzai wa sōro no gotoshi. Arises from illusions.
Enichi yoku shōjō su. If you want to perform acknowledgment and remorse,
Kono yue ni shishin ni You must sit correctly and contemplate ultimate reality.
・
Roku jōkon o sange subeshi.” All wrongs are just as frost and dew,
So the sun of wisdom can melt them away.
・
Namu Myōhō Rengē Kyō Therefore, with utmost sincerity,
・
Namu Myōhō Rengē Kyō Perform acknowledgment and remorse for the six
Namu Myōhō Rengē Kyō ・
sense faculties.”

・
Namu Myoho Renge Kyo
・
Namu Myoho Renge Kyo
Namu Myoho Renge Kyo

78 79
Fu-ekō Universal Transfer of Merit

(Leader) (Leader)
Negawaku wa kono kudoku o motte May these merits
Amaneku issai ni oyoboshi Extend universally to all
Warera to shujō to So that we and all living beings
Mina tomo ni Butsudō o jōzen. Together accomplish the Buddha Way.
(Recite the above three times.) (Recite the above three times.)

80 81
Shōdai Chanting of the O-daimoku

(All) (All)
Namu Myōhō Rengē Kyō Namu Myoho Renge Kyo
Namu Myōhō Rengē Kyō Namu Myoho Renge Kyo
Namu Myōhō Rengē Kyō Namu Myoho Renge Kyo
Namu Myōhō Rengē Kyō Namu Myoho Renge Kyo
Namu Myōhō Rengē Kyō Namu Myoho Renge Kyo
Namu Myōhō Rengē Kyō Namu Myoho Renge Kyo
・
Namu Myōhō Rengē Kyō ・
Namu Myoho Renge Kyo
Namu Myōhō Rengē Kyō Namu Myoho Renge Kyo
・
Namu Myōhō Rengē Kyō ・
Namu Myoho Renge Kyo
・
Namu Myōhō Rengē Kyō ・
Namu Myoho Renge Kyo

82 83
Ekō Transfer of Merit

(Leader) (Leader)
Tsutsushinde dokuju-shi tatematsuru Daijō Myōhō Having respectfully recited the Great Vehicle Sutra of
Renge-kyō, atsumuru tokoro no kudoku o motte, the Lotus Flower of the Wondrous Dharma, may we
Namu Kuon-jitsujō Daion Kyōshu Shakamuni-sēson; transfer its merits to and thus reciprocate the boundless
Namu Shōmyō Hokke no Tahō-nyorai; compassion of
Namu jippō funjin sanze no shobutsu; The Eternal Buddha Shakyamuni—Great Benevolent
Namu Jō-gyō, Muhen-gyō, Jō-gyō, Anryū-gyō no Teacher, World-Honored One;
shi-dai bosatsu; The Tathagata Abundant Treasures, witness to the
Namu Monju, Fugen, Miroku tō no bosatsu-makasatsu; Lotus Sutra;
Namu Kōso Nichiren Daibosatsu; The separated embodiments of the Buddha in the ten
Namu Kaiso Nikkyō Ichijō-daishi; directions in the past, present, and future;
Namu Wakiso Myōkō Jidō-bosatsu; The four great bodhisattvas: Superior Practice,
Honbu kanjō no goshugo-sonjin; Boundless Practice, Pure Practice, and Steadfast
( ) goshugo-sonjin; Practice;
Shinja ichidō no goshugo-sonjin; The bodhisattva-mahasattvas: Manjushri, Universal
Jippō muryō no shoten zenjin ni ekō-shi jion ni Sage, Maitreya, and all other bodhisattva-
・
hōshū-su. mahasattvas;
Great Bodhisattva Nichiren, revered practitioner of the
Aogi negawakuwa Lotus Sutra;

84 85
Senzo daidai kakochō issai no shōrei, Founder Nikkyo, Great Teacher of the One Vehicle;
Konnichi meinichi ni ataru shōrei, Cofounder Myoko, Bodhisattva of the Way of
Jippō hōkai uen muen no shoshōrei, Compassion;
nanitozo ekō-kuyō no hōmi o nōju-shi, The guardian spirits of Rissho Kosei-kai;
toku mujō-bodai no myōka o jōju seshimetamae. The guardian spirits of ( );
Sōjite wa issai shujō busshō kaiken, sekai heiwa The guardian spirits of member families of Rissho
tassei tō no goshugo o tamawari masuru yō, hitoe ni Kosei-kai;
negai age tatematsuru. ・
And the countless heavenly spirits in the ten directions.

We reverently offer and transfer the merits of this

recitation to
All our ancestors and all others who are recorded in
our memorial registers;
All those whose memorial day is today;
And all those who have passed beyond, known and
unknown to us, wherever they be,
so that they may delight in the taste of the Dharma
and quickly accomplish the wondrous fruit of supreme
awakening.
We earnestly pray that with the help of divine
guidance and protection, all living beings may awaken
to their buddha nature and world peace may be
achieved.

86 87
Raihai Homage

(All) (All)
Namu Myōhō Rengē Kyō Namu Myoho Renge Kyo
・
Namu Myōhō Rengē Kyō ・
Namu Myoho Renge Kyo
・ Kyō・
Namu Myōhō Rengē ・ Kyo・
Namu Myoho Renge

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Myōhō Renge-kyō The Sutra of the Lotus Flower of
the Wondrous Dharma

Hōben-pon Dai-ni From Chapter 2

Skillful Means

Nī-jī-sē-son At that time, the World-Honored One,

・
Jū-san-mai Rising calmly from samadhi,
An-jō-nī-kī Addressed Shariputra.
Gō-shari-hotsu “The wisdom of buddhas
Shō-buc-chi-ē Is infinite and extremely profound.
Jin-jin-mū-ryō The approach to their wisdom
Gō-chī-ē-mon Is difficult to enter
・
Nan-gē-nan-nyū And difficult to understand.
Is-sai-shō-mon It is beyond the comprehension
Byaku-shī-butsu Of even shravakas
Shō-fū-nō-chī And pratyekabuddhas.
Shō-ī-shā-gā Why is this?
Butsu-zō-shin-gon Because the buddhas have been
Hyaku-sen-man-noku In close association
Mū-shū-shō-butsu With hundreds of thousands
Jin-gyō-shō-butsu Of millions of other buddhas,

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Mū-ryō-dō-hō Fully practicing countless teachings of the Way,
Yū-myō-shō-jin Boldly and diligently advancing,
Myō-shō-fū-mon And making their fame universally known.
Jō-jū-jin-jin Having accomplished
Mī-zō-ū-hō The extremely profound and extraordinary Dharma,
Zui-gī-shō-setsu They have taught it according to what was appropriate,
Ī-shū-nan-gē But their intention is difficult to grasp.
Shari-hotsu Shariputra,
Gō-jū-jō-buc-chi-rai Since I became Buddha,
Shū-jū-in-nen I have spoken far and wide
Shū-jū-hī-yū And taught with various parables and examples from
Kō-en-gon-kyō the past,
Mū-shū-hō-ben And by countless skillful means
In-dō-shū-jō I have led living beings,
Ryō-rī-shō-jaku Freeing them from their attachments.
Shō-ī-shā-gā Why is this?
Nyō-rai-hō-ben Because the tathagatas are replete
Chī-ken-hara-mitsu With skillful means
Kai-ī-gū-soku And the paramita of knowledge and insight.
Shari-hotsu Shariputra,
Nyō-rai-chī-ken The knowledge and insight of the tathagatas
Kō-dai-jin-non Are broad, great, profound, and far-reaching.
Mū-ryō-mū-gē With their infinite virtues,
Riki-mu-shō-ī Their unhindered wisdom,

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Zen-jō-gē-datsu-san-mai And their powers, fearlessness,
Jin-nyū-mū-sai Meditations, emancipations, and samadhis,
Jō-jū-is-sai They have entered into the boundless realms
Mi-zō-ū-hō And fully attained the extraordinary Dharma.
Shari-hotsu Shariputra,
Nyō-rai-nō The tathagatas are able to
Shū-jū-fun-betsu Distinguish all things,
Gyō-ses-shō-hō Explain the teachings skillfully,
Gon-jī-nyū-nan Use gentle words,
Ek-ka-shū-shin And bring joy to the hearts of all.
Shari-hotsu In essence,
Shū-yō-gon-shī Shariputra,
Mū-ryō-mū-hen The buddhas are fully accomplished
Mī-zō-ū-hō In the infinite, boundless,
Bus-shitsu-jō-jū And extraordinary Dharma.
Shī-shari-hotsu That is enough, Shariputra.
Fū-shū-bū-setsu I should say no more.
Shō-ī-shā-gā Why is this?
Bus-shō-jō-jū Because the Dharma the buddhas have attained
Dai-ichi-kē-ū Is understood only rarely
Nan-gē-shi-hō And with great difficulty.
Yui-butsu-yō-butsu Only a buddha together with a buddha
Nai-nō-kū-jin Can fathom
Shō-hō-jis-sō The ultimate reality of all things.

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*Shō-ī-shō-hō That is to say, among all things,
Nyō-zē-sō Each has such an appearance,
Nyō-zē-shō Such a nature,
Nyō-zē-tai Such an embodiment,
Nyō-zē-riki Such a potential,
Nyō-zē-sā Such a function,
Nyō-zē-in Such a cause,
Nyō-zē-en Such a condition,
Nyō-zē-kā Such an effect,
Nyō-zē-hō Such a reward,
Nyō-zē-hon-matsu-kū-kyō-tō And from the first to the last, such an ultimate
(* Repeat the entire section, from here to the end, three times. identity.”
During the third repetition, strike the gong where marked.)

Namu Myoho Renge Kyo

Namu Myōhō Rengē Kyō Namu Myoho Renge Kyo
・
Namu Myōhō Rengē Kyō Namu Myoho Renge Kyo
・
Namu Myōhō Rengē Kyō

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Myōhō Renge-kyō The Sutra of the Lotus Flower of
the Wondrous Dharma

Nyorai Juryō-hon Dai-jūroku From Chapter 16

The Life Span of
the Eternal Tathagata

Jī-gā-toku-butsu-rai “Since I became Buddha,

・
Shō-kyō-shō-kos-shū Countless hundreds of thousands
Mū-ryō-hyaku-sen-man Of millions of immeasurable
Oku-sai-ā-sō-gī Numbers of kalpas have passed.
Jō-sep-pō-kyō-kē In the innumerable kalpas since then,
Mū-shū-oku-shū-jō I have ceaselessly expounded the Dharma,
Ryō-nyū-ō-butsu-dō Teaching and transforming countless millions of
Nī-rai-mū-ryō-kō beings
Ī-dō-shū-jō-kō And enabling them to embark upon the Buddha Way.
・
Hō-ben-gen-nē-han I employed skillful means to reveal my nirvana
Nī-jitsu-fū-metsu-dō In order to liberate all living beings.
Jō-jū-shī-sep-pō In truth, though, I am not extinguished,
Gā-jō-jū-ō-shī For I always abide here teaching the Dharma.
Ī-shō-jin-zū-riki Although I am always dwelling in this world,
Ryō-ten-dō-shū-jō By using my transcendent powers,
Sui-gon-nī-fū-ken I cause living beings with distorted minds

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Shū-ken-gā-metsu-dō To be unable to see me, even though I am near.
Kō-kū-yō-shā-rī All who perceive that I have perished,
Gen-kai-ē-ren-bō Everywhere pay homage to my relics.
Ni-shō-katsu-gō-shin All who cherish and long for me,
Shū-jō-kī-shin-buku Look up with thirsting hearts.
Shichi-jiki-ī-nyū-nan At last, when living beings humbly believe,
Is-shin-yoku-ken-butsu Are upright in character and gentle and flexible in
Fū-jī-shaku-shin-myō mind,
Jī-gā-gyū-shū-sō And wish with all their hearts to see the Buddha
Kū-shutsu-ryō-jū-sen Even at the cost of their lives,
Gā-jī-gō-shū-jō Then I and all the Sangha
Jō-zai-shī-fū-metsu Appear together on Divine Eagle Peak.
Ī-hō-ben-riki-kō At that time, I tell all living beings
Gen-ū-metsu-fū-metsu That I am always here and did not pass away.
Yō-koku-ū-shū-jō I use the power of skillful means to manifest
Kū-gyō-shin-gyō-shā Both that I am extinguished and that I am not.
Gā-bū-ō-hī-chū If, in other lands, there are living beings
Ī-setsu-mū-jō-hō Who are joyful, reverent, and faithful,
Nyō-tō-fū-mon-shī I will teach the supreme Dharma
Tan-nī-gā-metsu-dō Among them as well.
Gā-ken-shō-shū-jō You, not hearing of this,
Motsu-zai-ō-kū-kai Merely think I have perished.
Kō-fū-ī-gen-shin I see all living beings
Ryō-gō-shō-katsu-gō Sinking in the sea of suffering,

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In-gō-shin-ren-bō And I do not appear before them,
Nai-shutsu-ī-sep-pō So that they begin to thirst for me.
Jin-zū-riki-nyō-zē When their hearts are filled with the deepest longing,
Ō-ā-sō-gī-kō I then come forth to teach the Dharma.
Jō-zai-ryō-jū-sen Such are my transcendent powers.
Gyū-yō-shō-jū-shō Throughout immeasurable kalpas,
Shū-jō-ken-kō-jin I am always on Divine Eagle Peak
Dai-kā-shō-shō-jī And abiding in all other places.
Gā-shī-dō-an-non When living beings see great fires burning
Ten-nin-jō-jū-man At the time of the end of a kalpa,
On-rin-shō-dō-kaku This land of mine is tranquil and calm,
Shū-jū-hō-shō-gon Always filled with heavenly beings and humans.
Hō-jū-tā-kē-kā Its gardens, groves, halls, and pavilions
Shū-jō-shō-yū-raku Are adorned with every kind of gem,
Shō-ten-kyaku-ten-kū And its jeweled trees are full of blossoms and fruit.
Jō-sā-shū-gī-gaku Here, all living beings take their pleasure
Ū-man-dā-rā-kē While heavenly beings strike heavenly drums,
San-butsu-gyū-dai-shū Always making many kinds of music,
Gā-jō-dō-fū-kī And showering mandarava flowers
Nī-shū-ken-shō-jin On the Buddha and his great assembly.
Ū-fū-shō-kū-nō My pure land is never destroyed,
Nyō-zē-shitsu-jū-man Yet all see it as consumed by fire
Zē-shō-zai-shū-jō And filled with every kind of
Ī-aku-gō-in-nen Grief, horror, pain, and distress.

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Kā-ā-sō-gī-kō Those errant living beings,
Fū-mon-san-bō-myō Because of their bad karma,
Shō-ū-shū-kū-doku Never hear of the names of the Three Treasures
Nyū-wā-shichi-jiki-shā Throughout immeasurable kalpas.
Sok-kai-ken-gā-shin But those who perform virtuous deeds
Zai-shī-nī-sep-pō And are gentle and upright of nature
Waku-jī-ī-shī-shū Will all see me here
Setsu-butsu-jū-mū-ryō Teaching the Dharma.
Kū-nai-ken-bus-shā At times, for the sake of them all,
Ī-setsu-butsu-nan-chī I teach that a buddha’s life span is beyond measure.
Gā-chī-riki-nyō-zē To those who see a buddha only after a very long time,
Ē-kō-shō-mū-ryō I teach that a buddha is rarely met.
Jū-myō-mū-shū-kō Such is the power of my wisdom
Kū-shū-gō-shō-toku That its light shines infinitely.
Nyō-tō-ū-chī-shā My life span is of countless kalpas,
Mot-tō-shī-shō-gī Attained through long cultivation of practice.
Tō-dan-ryō-yō-jin Those of you who have wisdom,
Butsu-gō-jip-pū-kō Give rise to no doubt about this.
Nyō-ī-zen-hō-ben Bring doubt forever to an end,
Ī-jī-ō-shī-kō For the Buddha’s words are valid, not in vain.
・
Jitsu-zai-nī-gon-shī A physician with skillful means
Mū-nō-sek-kō-mō Who is actually alive and announces his death
Gā-yaku-ī-sē-bū Only in order to cure his deranged children
Kū-shō-kū-gen-shā Cannot be accused of falsehood.

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Ī-bon-bū-ten-dō Like a father to all in this world,
Jitsu-zai-nī-gon-metsu I cure their sufferings and diseases.
Ī-jō-ken-gā-kō For the sake of ordinary people with distorted
Nī-shō-kyō-shī-shin thinking,
Hō-itsu-jaku-gō-yoku I say that I am extinguished, though truly I am here.
Dā-ō-aku-dō-chū Were they always to see me,
Gā-jō-chī-shū-jō They would grow complacent and self-indulgent,
Gyō-dō-fū-gyō-dō Lose themselves in attachment to the five desires,
Zui-ō-shō-kā-dō And fall into evil paths.
・
Ī-setsu-shū-jū-hō I always know living beings,
Mai-jī-sā-zē-nen Those who practice the Way and those who do not,
Ī-gā-ryō-shū-jō And for their sake expound various teachings
・
Toku-nyū-mū-jō-dō To liberate each of them accordingly.
Soku-jō-jū-bus-shin I am ever thinking:
‘How can I cause living beings to
Namu Myōhō Rengē Kyō Embark upon the unsurpassable Way
・
Namu Myōhō Rengē Kyō And quickly accomplish embodiment as buddhas?’”
・
Namu Myōhō Rengē Kyō
Namu Myoho Renge Kyo
Namu Myoho Renge Kyo
Namu Myoho Renge Kyo

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Myōhō Renge-kyō The Sutra of the Lotus Flower of
the Wondrous Dharma

Darani-hon Dai-nijūroku From Chapter 26

Dharanis

“A-ni ma-ni ma-ne ma-ma-ne “Ani mani mane mamane

shi-re sha-ri-te sha-mya sha-bi-ta-i sen-te shire sharite shamya shabitai sente
mo-ku-te mo-ku-ta-bi sha-bi a-i-sha-bi sō-bi sha-bi mokute mokutabi shabi aishabi sobi shabi
sha-e a-sha-e a-gi-ni sen-te sha-bi shae ashae agini sente shabi
da-ra-ni a-ro-kya-ba-sai-ha-sha-bi-sha-ni darani arokyabasaihashabishani
nē-bi-te a-ben-ta-ra-ne-bi-te a-tan-da-ha-re-shu-da-i nebite abentaranebite atandahareshudai
u-ku-re mu-ku-re a-ra-re ha-ra-re ukure mukure arare harare
shu-gya-shi a-san-ma-san-bi bod-da-bi-ki-ri-jit-te shugyashi asanmasanbi boddabikirijitte
da-ru-ma-ha-ri-shi-te sō-gya-ne-ku-sha-ne darumaharishite sogyanekushane
ba-sha-ba-sha-shu-da-i man-ta-ra man-ta-ra-sha-ya-ta bashabashashudai mantara mantarashayata
u-ro-ta u-ro-ta-kyō-sha-rya a-sha-ra urota urotakyosharya ashara
a-sha-ya-ta-ya a-ba-ro a-ma-nya-na-ta-ya. ashayataya abaro amanyanataya.
Za-re ma-ka-za-re uk-ki mok-ki Zare makazare ukki mokki
a-re a-ra-ha-te ne-re-te ne-re-ta-ha-te are arahate nerete neretahate
i-chi-ni i-chi-ni shi-chi-ni ne-re-chi-ni ne-ri-chi-ha-chi. ichini ichini shichini nerechini nerichihachi.
A-ri na-ri to-na-ri a-na-ro na-bi ku-na-bi. Ari nari tonari anaro nabi kunabi.

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A-kya-ne kya-ne ku-ri ken-da-ri sen-da-ri Akyane kyane kuri kendari sendari
ma-tō-gi jō-gu-ri bu-ro-sha-ni ac-chi matogi joguri buroshani acchi.
i-de-bi i-de-bin i-de-bi a-de-bi i-de-bi Idebi idebin idebi adebi idebi
de-bi de-bi de-bi de-bi de-bi ro-ke ro-ke ro-ke ro-ke debi debi debi debi debi roke roke roke roke
ta-ke ta-ke ta-ke to-ke to-ke. take take take toke toke.
(* Repeat the dharanis, from beginning to end, five times. (* Repeat the dharanis, from begininng to end, five times.
During the fifth repetition, strike the gong where marked.) During the fifth repetition, strike the gong where marked.)

“Mushiro waga kōbe no ue ni noboru tomo hosshi o “May trouble fall upon our heads, rather than upon
nayamasu koto nakare. the teachers of the Dharma, whether it comes from
“Moshiwa yasha, moshi wa rasetsu, moshiwa yakshas, rakshasas, hungry spirits, putanas, krityas,
gaki, moshiwa futanna, moshiwa kissha, moshiwa vetadas, ghantas, umarakas, apasmarakas, yaksha
bidara, moshiwa kenda, moshiwa umarogya, krityas, or human krityas; or from single-day fevers,
moshiwa abatsumara, moshiwa yashakissha, moshiwa two-day fevers, three-day fevers, four-day fevers,
ninkissha, moshiwa netsubyō seshimuru koto moshiwa week-long fevers, or unremitting fevers. May no male
ichi-nichi, moshiwa ni-nichi, moshiwa san-nichi, forms, female forms, boy forms, or girl forms ever
moshiwa shi-nichi, naishi shichi-nichi, moshiwa tsune trouble them, not even in their dreams.” Then, in the
ni netsubyō seshimen. Moshiwa nangyō, moshiwa presence of the Buddha, they spoke in verse.
nyogyō, moshiwa dōnangyō, moshiwa dōnyogyō, “If people fail to heed our incantations
naishi yume no naka nimo matamata nayamasu koto And make trouble for teachers of the Dharma,
nakare.” May their heads splinter into seven pieces,
Sunawachi butsuzen ni oite ge o toite mōsaku: Like the branches of an arjaka tree.
“Moshi waga shu ni junzezu shite The consequences will be comparable to
Seppōja o nōran seba Killing their own father or mother,

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 Kōbe warete shichibun ni naru koto Carelessly pressing oil,
Ariju no eda no gotoku naran. Cheating others with measures and scales,
Bumo o shiisuru tsumi no gotoku Or trying to divide the Sangha
Mata abura o osu tsumi As Devadatta did.
Toshō o motte hito o goō shi ・
Those who harm these teachers of the Dharma
Chōdatsu ga hasōzai no gotoku Will receive consequences such as these.”
Kono hosshi o okasan mono ・
wa
Masa ni kaku no gotoki tsumi o ubeshi.” Namu Myoho Renge Kyo
・
Namu Myoho Renge Kyo
Namu Myōhō Rengē Kyō ・
Namu Myoho Renge Kyo
・
Namu Myōhō Rengē Kyō
・
Namu Myōhō Rengē Kyō

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Myōhō Renge-kyō The Sutra of the Lotus Flower of
the Wondrous Dharma

Fugen-bosatsu Kanboppon From Chapter 28

Dai-nijūhachi (Darani) Encouragement from the Bodhisattva
Universal Sage (Dharanis)

“A-tan-da-i tan-da-ha-da-i tan-da-ha-te tan-da-ku-sha- “Atandai tandahadai tandahate tandakushare

re tan-da-shu-da-re shu-da-re shu-da-ra-ha-chi tandashudare shudare shudarahachi
bod-da-ha-sen-ne sa-ru-ba-da-ra-ni-a-ba-ta-ni boddahasenne sarubadarani-abatani
sa-ru-ba-ba-sha-a-ba-ta-ni shū-a-ba-ta-ni sarubabasha-abatani shuabatani
sō-gya-ha-bi-sha-ni sō-gya-ne-kya-da-ni a-sō-gi sogyahabishani sogyanekyadani asogi
sō-gya-ha-gya-da-i te-re-a-da-sō-gya-to-rya-a-ra-te- sogyahagyadai tereadasogyatoryaarate-
ha-ra-te sa-ru-ba-sō-gya-san-ma-ji-kya-ran-da-i harate sarubasogya-sanmaji-kyarandai
sa-ru-ba-da-ru-ma-shu-ha-ri-set-te sarubadaruma-shuharisette
sa-ru-ba-sat-ta-ru-da-kyō-sha-rya-a-to-gya-da-i sarubasatta-rudakyosharya-atogyadai
shin-na-bi-ki-ri-da-i-te.” shinnabikiridaite.”
(* Repeat the dharanis, from beginning to end, five times. (* Repeat the dharanis, from beginning to end, five times.
During the fifth repetition, strike the gong where marked.) During the fifth repetition, strike the gong where marked.)

Namu Myōhō Rengē Kyō Namu Myoho Renge Kyo

・
Namu Myōhō Rengē Kyō ・
Namu Myoho Renge Kyo
・
Namu Myōhō Rengē Kyō ・
Namu Myoho Renge Kyo

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Myōhō Renge-kyō The Sutra of the Lotus Flower of
the Wondrous Dharma

Ken-hōtō-hon Dai-jūichi From Chapter 11

(Hōtō-ge) The Appearance of the Jeweled Stupa
(Jeweled Stupa Verse)

Shi-kyō-nan-jī. “This sutra is so difficult to keep

Nyaku-zan-jī-shā That if anyone keeps it, even for a short while,
Ga-soku-kan-gī. I will be pleased,
Sho-butsu-yaku-nen. And so, too, will all buddhas.
Nyoze-shī-nin People such as these
Sho-butsu-shō-tan. Will be praised by all buddhas.
Ze-soku-yū-myō. Such people are courageous and strong.
Ze-soku-shō-jin. Such people are diligent.
Ze-myō-ji-kai They are called keepers of the precepts
Gyō-zu-dā-shā. And practitioners of austerities.
Soku-i-shit-toku Therefore, they will speedily attain
Mu-jō-Butsu-dō. The supreme Buddha Way.
Nō-ō-rai-sē In the future, those who
Do-kuji-shi-kyō Can read and embrace this sutra
Ze-shin-bus-shī Will be true buddha children
Jū-jun-zen-jī. Abiding in a state of pure goodness.

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Butsu-metsu-dō-gō After the Buddha’s passing,
Nō-ge-gō-gī Those who can grasp its meaning
Ze-shō-ten-nin Will serve as the eyes of the world
Se-ken-shī-gen. For heavenly beings and humans.
Oku-ī-sē Thus should all heavenly beings and humans
Nō-shū-yū-setsu Pay homage to those who can,
・
Is-sai-ten-nin Even for a moment,
Kai-ō-ku-yō. Teach it in fearful and terrifying times.”

Namu Myōhō Rengē Kyō Namu Myoho Renge Kyo

・
Namu Myōhō Rengē Kyō Namu Myoho Renge Kyo
・
Namu Myōhō Rengē Kyō Namu Myoho Renge Kyo

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Kaiin Kōryō Members’ Vow

Risshō Kōsei-kai kaiin wa We members of Rissho Kosei-kai

Honbutsu Shakuson ni kie-shi Take refuge in the Eternal Buddha Shakyamuni
Kaiso-sama no mioshie ni motozuki And recognize in Buddhism a true way of liberation,
Bukkyō no honshitsu-tekina sukuware-kata o Under the guidance of our revered founder,
ninshiki-shi Nikkyo Niwano.
Zaike Bukkyō no seishin ni rikkyaku-shite In the spirit of lay Buddhists,
Jinkaku-kansei no mokuteki o tassei-suru tame We vow to perfect ourselves
Shinkō o kiban to shita gyōgaku-nidō no kenshū ni Through personal discipline and leading others
hagemi And by improving our knowledge and practice of
Ōkuno hitobito o michibiki tsutsu jiko no rensei ni the faith,
tsutome And we pledge ourselves to follow the
Katei shakai kokka sekai no heiwa-kyō kensetsu no bodhisattva way
tame To bring peace to our families, communities, and
Bosatsu-gyō ni teishin-suru koto o kisu. countries, and to the world.

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