KYOTENKYOTEN

Sutra Readings
Extracts fromthe Threefold Lotus Sutra

Newly-revised Bilingual Edition
Romanized Japaneseand English Translation
Rissho Kosei-kai International

This sutra recitation book is provided with romanized Japanese on every left page and English translation on every
right, beginning from pages 6 and 7. Romanized Japaneseon page 12, pages 24 through 80, and pages 110 and 112 is
the kundoku rendering from Hokke Sanbu-kyō (The Threefold Lotus Sutra). Kundoku rearranges the classical Chinese
text according to classical Japanese grammar and adds Japanese conjugations to some Chinese characters. RomanizedJapanese on pages 90 through 106 as well as pages 116 and
118 is the shindoku reading, which is a romanized transliteration of the original classical Chinese text using the Japanese pronunciation of its characters. As for the romanizedJapanese of dharanis on pages 108, 110, and 114, they are
divided with hyphens according to Japanese syllables sothat readers can pronounce them articulately.
The English extracts from the Threefold Lotus Sutra in thisbook are adapted from The Threefold Lotus Sutra: A Modern Translation for Contemporary Readers, © 2019 by Rissho Kosei-kai and published in 2019 by Kosei Publishing
Company.

First edition, 1968
Ninth edition, 2019

Published by Rissho Kosei-kai International, 2-7-1 Wada,
Suginami-ku, Tokyo 166-8537, Japan. Copyright © 2019 by
Rissho Kosei-kai; all rights reserved. Printed in Japan.

Note on Translation
English passages of the Threefold Lotus Sutra were extracted
from The Threefold Lotus Sutra: A Modern Translation forContemporary Readers published by Kosei Publishing Company in 2019. This new translation is directly descended fromthe earlier translation published by the company in 1975, The
Threefold Lotus Sutra: The Sutra of Innumerable Meanings,
The Sutra of the Lotus Flower of the Wonderful Law, and theSutra of Meditation on the Bodhisattva Universal Virtue.
This new translation has been carefully checked against
three versions of the text. First, the earlier translation; second, a well-established Japanese edition of the text of theThreefold Lotus Sutra in classical Chinese, Myōhō-rengekyō narabini kaiketsu (Kyoto: Heiraku-ji Shoten, 1924, thatis, the Heiraku-ji version); and third, the Japanese kundoku
rendering of the Heiraku-ji version. In addition, we referred
to an authoritative edition of the Chinese Buddhist canon,
Taishō shinshū daizō-kyō (vol. 9, [Tokyo: Daizō Shuppan,
1925], 1–62, 383–94), for textual variants in the three sutras
composing the Threefold Lotus Sutra.
Changes were made in this new translation based on thefollowing four criteria. One: modernize the language to reflect current usage and common understanding. Two: bringas much accuracy as possible to the translation by following 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 prejudicial. Four: provide a translation that lends itself to being
read aloud.

MokujiContents

Raihai 10

Homage12

Dōjō-kan

11

Meditation on the Place of the Way

San-kie

14

Taking Refuge in the Three Treasures

Kanjō

18

Invocation 19

Kaikyō-ge

22

Opening Verse

Muryōgi-kyō
24

25

The Sutra of the Lotus Flower of the Wondrous

Hōben-pon Dai-ni

28

DharmaHiyu-hon Dai-san

34

Chapter 2, Skillful Means 29

Hosshi-hon Dai-jū

36

Chapter 3, A Parable 35

Daibadatta-hon Dai-jūni 40
Nyorai Juryō-hon Dai-jūrokuJōfukyō-bosappon Dai-nijū

Chapter 10, Teachers of the Dharma 37
42

Chapter 12, Devadatta 41

52

Chapter 16, The Life Span of the Eternal

Nyorai Jinriki-hon Dai-nijūichi 60

Tathagata 43

Kanzeon-bosatsu Fumon-pon Dai-nijūgo 64
Fugen-bosatsu Kanboppon Dai-nijūhachi 70
Bussetsu Kan-Fugen-bosatsu Gyōhō-kyō
Shōdai82

623

Chapter 3, Ten Merits

Myōhō Renge-kyō

80

15

The Sutra of Innumerable Meanings

Jikkudoku-hon Dai-san

Fu-ekō

13

74

Chapter 20, The Bodhisattva Never Unworthy of
Respect 53
Chapter 21, The Transcendent Powers of the
Tathagata 61
Chapter 25, The Bodhisattva Regarder of the Soundsof the World as Universal Gateway 65
7

Ekō

84

Chapter 28, Encouragement from the Bodhisattva

Raihai 88

Universal Sage

Myōhō Renge-kyō
Hōben-pon Dai-ni

The Sutra of the Method for Contemplating the90

Nyorai Juryō-hon Dai-jūroku

Bodhisattva Universal Sage 75
98

Darani-hon Dai-nijūroku 108
Fugen-bosatsu Kanboppon Dai-nijūhachi(Darani)114

Ken-hōtō-hon Dai-jūichi (Hōtō-ge) 116
Kaiin Kōryō

71

120

Universal Transfer of Merit81

Chanting of the O-daimoku 83
85

Transfer of Merit
Homage89

The Sutra of the Lotus Flower of the Wondrous
DharmaChapter 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)
Members’ Vow* Strike the gong where・marked.
8

117

121

* Strike the gong where・marked.
9Raihai

Homage

・・・

・・・

(All)

(All)

Namu Myōhō Rengē Kyō

Namu Myoho Renge Kyo

・Namu Myōhō Rengē Kyō
・ Kyō
Namu Myōhō Rengē

10・
Namu Myoho Renge Kyo
・ Kyo
Namu Myoho Renge

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 ofdōjō nari.
Shobutsu koko ni oite anokutara-sanmyakusanbodai o e,
Shobutsu koko ni oite hōrin o tenji,・
Shobutsu koko ni oite hatsu-nehan shitamō.

the Way.
Here, the buddhas attain Supreme Perfect Awakening.
Here, the buddhas roll the Dharma Wheel.

・And here, the buddhas enter parinirvana.
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,

・Daishū o tōri-shite issai muge naran.

(All)
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;Namu Shōmyō Hokke no Tahō-nyorai;
Namu jippō funjin sanze no shobutsu;
Namu Jō-gyō, Muhen-gyō, Jō-gyō, Anryū-gyō no shidaibosatsu;
Namu Monju, Fugen, Miroku tō nobosatsu-makasatsu;

The Eternal Buddha Shakyamuni—Great Benevolent
Teacher, World-Honored One;The Tathagata Abundant Treasures, witness to the
Lotus Sutra;
The separated embodiments of the Buddha in the ten
directions in the past, present, and future;
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
18Founder Nikkyo, Great Teacher of the One Vehicle;
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.

22

May we understand the foremost teaching of the・Tathagata.

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, thiskyō wa, yoku bosastu no imada hosshin sezaru monosutra can make an unawakened bodhisattva aspireo shite, bodai-shin o okosa-shime, jinin naki mono

to awakening, make one who lacks kindness aspireniwa, jishin o okosa-shime, setsuriku o konomu mono

to compassion, make one who likes slaughter aspireniwa, daihi no kokoro o okosa-shime, shitto o shōzuru

to great mercy, make one who is envious rejoicemono niwa, zuiki no kokoro o okosa-shime, aijaku

for others, make one who has attachments aspirearu 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 oto 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 too 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, makeshōjin 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 liberatingōki mono niwa, chie no kokoro o okosa-shime, imada

them, make one who commits the ten evils aspire tokare o dosuru koto atawa-zaru mono niwa, kare o

the ten virtues, make one who is drawn to what isdosuru kokoro o okosa-shime, jūaku o gyō-zuru monoconditioned aspire to what is unconditioned, make24

25

niwa, jūzen no kokoro o okosa-shime, ui o negau

one who is regressing aspire to nonregressing, makemono 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 touro o nasu mono niwa, muro no kokoro o okosa-extinguish them. Good children, this is called the firstshime, bonnō ōki mono niwa, jometsu no kokoro ookosa-shimu. Zennanshi, kore o kono kyō no daiichi

・
unimaginably powerful merit of this sutra.”・no kudoku, fushigi no chikara to nazuku.”

・Namu Myoho Renge Kyo

・Namu Myōhō Rengē Kyō

Namu Myoho Renge Kyo

・Namu Myōhō Rengē Kyō

・Namu Myoho Renge Kyo

Namu Myōhō Rengē Kyō

26

27

The Sutra of the Lotus Flower of

Myōhō Renge-kyō

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. Sonoof 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 andbyakushibutsu 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, ishūcountless 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 andshuju 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
gusoku-seri.
“Sharihotsu, nyorai no chiken wa kōdai jinnon nari.

“Shariputra, since I became Buddha, I have spoken
far and wide and taught with various parables andexamples 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,takumini shohō o toki, gonji nyūnan ni shite, shū nokokoro o ekka-seshimu.
“Sharihotsu, yō o totte kore o iwaba, muryō muhen
mizou no Hō o, hotoke kotogotoku jōjū-shitamaeri.
“Yaminan, Sharihotsu, mata toku bekarazu. Yue wa

are replete with skillful means and the paramita ofknowledge and insight.
“Shariputra, the knowledge and insight of thetathagatas are broad, great, profound, and farreaching. With their infinite virtues, their unhinderedwisdom, and their powers, fearlessness, meditations,

ikan? Hotoke no jōjū-shitamaeru tokoro wa, daiichi-

emancipations, and samadhis, they have enteredkeu nange no Hō nari. Tada hotoke to hotoke to imashi

into the boundless realms and fully attained theyoku shohō no jissō o kujin-shitamaeri.

extraordinary Dharma.

“Iwayuru shohō no nyōzē-sō, nyōzē-shō, nyōzē-tai,nyōzē-riki, nyōzē-sā, nyōzē-in, nyōzē-en, nyōzē-kā,・nyōzē-hō, nyōzē-honmatsu-kukyō-tō nari.”・
Namu Myōhō Rengē Kyō
・Namu Myōhō Rengē Kyō
Namu Myōhō Rengē Kyō“Shariputra, the tathagatas are able to distinguishall things, explain the teachings skillfully, use gentle
words, and bring joy to the hearts of all.
“In essence, Shariputra, the buddhas are fully
accomplished in the infinite, boundless, andextraordinary Dharma.
“That is enough, Shariputra. I should say no more.
Why is this? Because the Dharma the buddhas haveattained 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 tosay, 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, suchan 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

The Sutra of the Lotus Flower of

Myōhō Renge-kyō

the Wondrous Dharma

Hiyu-hon Dai-sanFrom 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

・
Namu Myōhō Rengē Kyō

・Namu Myoho Renge Kyo

Namu Myōhō Rengē Kyō

Namu Myoho Renge Kyo

・Yoku kugo o nasu.”・Namu Myōhō Rengē Kyō

34

・
To rescue and protect them.”
・Namu Myoho Renge Kyo

35

Myōhō Renge-kyō

The Sutra of the Lotus Flower ofthe 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 goodni shishū no tame ni kono Hoke-kyō o tokan to hosseba,

sons and good daughters who desire to teach thisikani-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 noshould enter the abode of the Tathagata, put ontame 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
daijihishin kore nari. Nyorai no koromo to wa, nyūwa
ninniku no kokoro kore nari. Nyorai no za to wa, issai

Tathagata. Then, for the sake of the four groups, theyshould widely proclaim this sutra.
“The abode of the Tathagata is the greathō kū kore nari. Kono naka ni anjūshite, shikōshitecompassionate heart for all living beings. The robe ofnochi ni fukedai no kokoro o motte, moromoro no

the Tathagata is the flexible and forbearing mind. The

bosatsu oyobi shishū no tame ni, hiroku konoseat of the Tathagata is ‘the emptiness of all things.’

・
Hoke-kyō o toku-beshi.”・Namu Myōhō Rengē Kyō
36

Abiding steadfastly in these, they should diligently
teach this Dharma Flower Sutra far and wide to・bodhisattvas and the four groups.”

37

・Namu Myōhō Rengē Kyō
Namu Myōhō Rengē Kyō

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

38

39

The Sutra of the Lotus Flower of

Myōhō Renge-kyō

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 thisMyōhoke-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 andgaki, 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 oof 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 thisraku o uke, moshi butsuzen ni araba renge yori keshō-sutra. If they are born among humans and heavenly

・
sen.”

・
Namu Myōhō Rengē Kyō
・Namu Myōhō Rengē Kyō
Namu Myōhō Rengē Kyō

beings, they will enjoy marvelous delight. If they areborn into the presence of buddhas, they will be born・from lotus flowers.”・
Namu Myoho Renge Kyo
・Namu Myoho Renge Kyo
Namu Myoho Renge Kyo

40

41

The Sutra of the Lotus Flower of

Myōhō Renge-kyō

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.

beingsShūjō 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 shūsōAnd 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 noI 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,

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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.

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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 kōThat 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.

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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.”・
Namu Myōhō Rengē Kyō
・Namu Myōhō Rengē Kyō
Namu Myōhō Rengē Kyō‘How can I cause living beings to
Embark upon the unsurpassable Way

・And quickly accomplish embodiment as buddhas?’”・
Namu Myoho Renge Kyo
・Namu Myoho Renge Kyo
Namu Myoho Renge Kyo

50

51

The Sutra of the Lotus Flower of

Myōhō Renge-kyō

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,

5253

Nandachi dō o gyōjiteFor 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, andKyōke 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.

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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 niteachings,

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 noIncluding 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 reachToki 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 thisGiwaku 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.”・Namu Myōhō Rengē Kyō
・Namu Myōhō Rengē Kyō
Namu Myōhō Rengē Kyō

Meeting many buddhas in age after age,・
You will quickly attain the Buddha Way.”・
Namu Myoho Renge Kyo
・Namu Myoho Renge Kyo
Namu Myoho Renge Kyo

58

59

The Sutra of the Lotus Flower of

Myōhō Renge-kyō

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 noThose 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.”
60

Will receive and embrace this sutra.
61

・Namu Myōhō Rengē Kyō
・Namu Myōhō Rengē Kyō
Namu Myōhō Rengē Kyō

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

62

63

The Sutra of the Lotus Flower of

Myōhō Renge-kyō

the Wondrous Dharma

Kanzeon-bosatsu
Fumon-pon Dai-nijūgo

From Chapter 25

The Bodhisattva Regarder of the Soundsof 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.

SoundsJinzū-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 kūThose 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

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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 aBonnō no honō o metsujō-su.
Jōshō-shite kansho o he
Gunjin no naka ni fui sen ni

great cloud.
Together they pour forth the sweet dew of Dharmarain

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.”
66

From suffering, distress, danger, and death.
67

・Namu Myōhō Rengē Kyō
・Namu Myōhō Rengē Kyō
Namu Myōhō Rengē Kyō

Endowed with every virtue,
She beholds living beings with eyes of compassion.
Her blessings are an ocean, vast and immeasurable.
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 ofthe Wondrous Dharma

Fugen-bosatsu Kanboppon
Dai-nijūhachi

From Chapter 28

Encouragement fromthe 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 andmetsugo 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 themmoromoro 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 jōjūassembly of those resolved to become awakened, andseba, Nyorai no metsugo ni oite kanarazu kono kyō othe fourth is aspiring to liberate all living beings. Afteren.”the passing of the Tathagata, good sons and good

Sono toki ni Fugen-bosatsu, Hotoke ni mōshite
mōsaku: “Sēson, nochi no gohyaku-sai joku-akusē nodaughters who fulfill these four requirements will
surely attain this sutra.”naka ni oite, sore kono kyōden o juji-suru koto aran

Then the Bodhisattva Universal Sage said tomono 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 receiveand embrace this sutra, free them from disaster and

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71

・
Namu Myōhō Rengē Kyō
・Namu Myōhō Rengē Kyō
Namu Myōhō Rengē Kyō

disease, and bring them peace and comfort. I will
ensure that no one who seeks to take advantage ofthem 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
Gyōhō-kyō

The Sutra of the Method
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 theMoromoro 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 kotoThat 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

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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 noAnd, 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 shiteof 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.

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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 oAnd 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.”・Namu Myōhō Rengē Kyō
・Namu Myōhō Rengē Kyō
Namu Myōhō Rengē Kyō

All wrongs are just as frost and dew,
So the sun of wisdom can melt them away.
Therefore, with utmost sincerity,
Perform acknowledgment and remorse for the six

・sense faculties.”

・
Namu Myoho Renge Kyo
・Namu Myoho Renge Kyo
Namu Myoho Renge Kyo
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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 toSo that we and all living beings

Mina tomo ni Butsudō o jōzen.

Together accomplish the Buddha Way.

(Recite the above three times.)

80(Recite the above three times.)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 Myōhō Rengē Kyō
・Namu Myōhō Rengē Kyō

82

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

83

Ekō

Transfer of Merit(Leader)(Leader)

Tsutsushinde dokuju-shi tatematsuru Daijō Myōhō

Having respectfully recited the Great Vehicle Sutra ofRenge-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 noshi-dai bosatsu;

Teacher, World-Honored One;The Tathagata Abundant Treasures, witness to the

Namu Monju, Fugen, Miroku tō no bosatsu-makasatsu;
Namu Kōso Nichiren Daibosatsu;

Lotus Sutra;
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(

Practice;) goshugo-sonjin;

Shinja ichidō no goshugo-sonjin;
Jippō muryō no shoten zenjin ni ekō-shi jion ni・hōshū-su.

The bodhisattva-mahasattvas: Manjushri, Universal
Sage, Maitreya, and all other bodhisattvamahasattvas;
Great Bodhisattva Nichiren, revered practitioner of the

Aogi negawakuwa
84

Lotus Sutra;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 ofJippō 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
tassei tō no goshugo o tamawari masuru yō, hitoe ni
negai age tatematsuru.

);

The guardian spirits of member families of Rissho
Kosei-kai;・And the countless heavenly spirits in the ten directions.
We reverently offer and transfer the merits of thisrecitation 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 andunknown to us, wherever they be,so that they may delight in the taste of the Dharmaand quickly accomplish the wondrous fruit of supremeawakening.
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 beachieved.

8687

Raihai

Homage

(All)

(All)

Namu Myōhō Rengē Kyō

Namu Myoho Renge Kyo

・Namu Myōhō Rengē Kyō
・ Kyō・
Namu Myōhō Rengē

88

・
Namu Myoho Renge Kyo

・ Kyo・
Namu Myoho Renge

89

The Sutra of the Lotus Flower of

Myōhō Renge-kyō

the Wondrous Dharma

Hōben-pon Dai-ni

Nī-jī-sē-son

・
Jū-san-mai

From Chapter 2

Skillful Means

At that time, the World-Honored One,
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,9091

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 accomplishedMī-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 meansIn-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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93

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-hōAnd 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 accomplishedMī-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-ūIs 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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95

*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-sāSuch 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.
During the third repetition, strike the gong where

identity.”marked.)Namu Myoho Renge Kyo
Namu Myōhō Rengē Kyō

・Namu Myōhō Rengē Kyō
・Namu Myōhō Rengē Kyō

96

Namu Myoho Renge Kyo
Namu Myoho Renge Kyo

97

The Sutra of the Lotus Flower of

Myōhō Renge-kyō

the Wondrous Dharma

Nyorai Juryō-hon Dai-jūroku

Jī-gā-toku-butsu-rai

・Shō-kyō-shō-kos-shū

From Chapter 16

The Life Span of
the Eternal Tathagata“Since I became Buddha,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 ofNī-rai-mū-ryō-kō
Ī-dō-shū-jō-kō・
Hō-ben-gen-nē-hanbeingsAnd enabling them to embark upon the Buddha Way.
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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99

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-jōThen 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-shāBoth 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-jōYou, 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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101

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 pleasureŪ-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 fireZē-shō-zai-shū-jō

And filled with every kind of

Ī-aku-gō-in-nen

Grief, horror, pain, and distress.

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103

Kā-ā-sō-gī-kōThose 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-shāAt 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-shāMy 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-kōGive 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 deathGā-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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105

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-shinthinking,

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
Soku-jō-jū-bus-shin

To liberate each of them accordingly.
I am ever thinking:‘How can I cause living beings to

Namu Myōhō Rengē Kyō

・Namu Myōhō Rengē Kyō
・Namu Myōhō Rengē Kyō

Embark upon the unsurpassable Way
And quickly accomplish embodiment as buddhas?’”Namu Myoho Renge Kyo
Namu Myoho Renge Kyo
Namu Myoho Renge Kyo

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107

Myōhō Renge-kyō

The Sutra of the Lotus Flower ofthe 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-teshire 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 arokyabasaihashabishaninē-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-reukure 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-raurota 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 sendarima-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 roketa-ke ta-ke ta-ke to-ke to-ke.

take take take toke toke.

(* Repeat the dharanis, from beginning to end, five times.
During the fifth repetition, strike the gong where

marked.)“Mushiro waga kōbe no ue ni noboru tomo hosshi onayamasu koto nakare.

(* Repeat the dharanis, from begininng to end, five times.
During the fifth repetition, strike the gong where

marked.)“May trouble fall upon our heads, rather than upon
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, yakshabidara, 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 maleichi-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 theni 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 Myōhō Rengē Kyō

・Namu Myōhō Rengē Kyō

Namu Myoho Renge Kyo

・Namu Myoho Renge Kyo
・Namu Myoho Renge Kyo

・Namu Myōhō Rengē Kyō

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The Sutra of the Lotus Flower of

Myōhō Renge-kyō

the Wondrous Dharma

Fugen-bosatsu Kanboppon
Dai-nijūhachi (Darani)

From Chapter 28

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 tandakusharere 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-iharate sarubasogya-sanmaji-kyarandaisa-ru-ba-da-ru-ma-shu-ha-ri-set-tesarubadaruma-shuharisettesa-ru-ba-sat-ta-ru-da-kyō-sha-rya-a-to-gya-da-isarubasatta-rudakyosharya-atogyadai

shin-na-bi-ki-ri-da-i-te.”shinnabikiridaite.”(* Repeat the dharanis, from beginning to end, five times.
During the fifth repetition, strike the gong where

Namu Myōhō Rengē Kyō

・Namu Myōhō Rengē Kyō
・Namu Myōhō Rengē Kyō
114

marked.)(* Repeat the dharanis, from beginning to end, five times.
During the fifth repetition, strike the gong where

marked.)Namu Myoho Renge Kyo

・Namu Myoho Renge Kyo
・Namu Myoho Renge Kyo
115

The Sutra of the Lotus Flower of

Myōhō Renge-kyō

the Wondrous Dharma

Ken-hōtō-hon Dai-jūichi
(Hōtō-ge)

From Chapter 11

The Appearance of the Jeweled Stupa(Jeweled Stupa Verse)

Shi-kyō-nan-jī.

“This sutra is so difficult to keep

Nyaku-zan-jī-shāThat 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-sēThus 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 Myōhō Rengē Kyō

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Namu Myoho Renge Kyo
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 oUnder 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 niThrough personal discipline and leading othershagemiŌkuno hitobito o michibiki tsutsu jiko no rensei nitsutomeKatei shakai kokka sekai no heiwa-kyō kensetsu no
tame
Bosatsu-gyō ni teishin-suru koto o kisu.

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And by improving our knowledge and practice ofthe faith,
And we pledge ourselves to follow thebodhisattva way
To bring peace to our families, communities, andcountries, and to the world.

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