Our English service book available at amazon.

Watching videos with the service book will improve your chanting.

 

 

Gongyo Nichiren-shu daily prayer

 

 

Invocation for daily service

Honor be to the Great Mandala of the Most Venerable One, the
Perfect Circle having never been revealed before.

Honor be to Śākyamuni Buddha, the Great Benefactor, the Original
Teacher who attained Buddhahood in the remotest past.

Honor be to Many Treasures Tathāgata, who appeared in this world
to bear witness to the Truth of the Sūtra of the Lotus Flower of the
Wonderful Dharma.

Honor be to the Buddhas of the worlds of the ten directions in the past, present, and future, the emanations of the Eternal Śākyamuni Buddha.

Honor be to Jōgyō, Muhengyō, Jōgyō, Anryūgyō, and the other great bodhisattvas who appeared from underground, the disciples
of the Eternal Śākyamuni Buddha.

Honor be to Monju, Fugen, Miroku, Yakuō, Kannon, and the other
bodhisattvas, the disciples of the historical Śākyamuni Buddha and
the Buddhas who have come from the other worlds.

Honor be to Shinji, Mokuren, Kashou, Anan, and others. All these great śrāvakas were newly assured of attaining Buddhahood.

Honor be to the heavenly gods and benevolent deities who protect
the practitioner of the One Vehicle.

We revere all the Three Treasures that abide in the Lotus Sūtra. We
especially honor our Founder, Nichiren Daibosatsu, who is the Great Leader of we who live in the Declining Latter Age of the Dharma.

Honor be to the Six Major Disciples, the Associated Major
Disciples, the Nine Senior Disciples, and the other disciples of Nichiren as well as all other clergy who contributed much to our Sangha including 〇〇Shōnin the founder of this temple, and the
succeeding head ministers of this temple.

May all you venerable ones come to this consecrated place out of your compassion toward us, see us with the light of your wisdom,
and accept our offering of the savor of the Dharma.

 

Invocation for memorial service

Honor be to the Great Mandala of the Most Venerable One, the
Perfect Circle having never been revealed before.

Honor be to Śākyamuni Buddha, the Great Benefactor, the Original
Teacher who attained Buddhahood in the remotest past.

Honor be to Many Treasures Tathāgata, who appeared in this world
to bear witness to the Truth of the Sūtra of the Lotus Flower of the
Wonderful Dharma.

Honor be to the Buddhas of the worlds of the ten directions in the past, present, and future, the emanations of the Eternal Śākyamuni Buddha.

Honor be to Jōgyō, Muhengyō, Jōgyō, Anryūgyō, and the other great bodhisattvas who appeared from underground, the disciples
of the Eternal Śākyamuni Buddha.

Honor be to Monju, Fugen, Miroku, Yakuō, Kannon, and the other
bodhisattvas, the disciples of the historical Śākyamuni Buddha and
the Buddhas who have come from the other worlds.

Honor be to Shinji, Mokuren, Kashou, Anan, and others. All these great śrāvakas were newly assured of attaining Buddhahood.

Honor be to the heavenly gods and benevolent deities who protect
the practitioner of the One Vehicle.

We revere all the Three Treasures that abide in the Lotus Sūtra. We
especially honor our Founder, Nichiren Daibosatsu, who is the Great Leader of we who live in the Declining Latter Age of the Dharma.

Honor be to the Six Major Disciples, the Associated Major
Disciples, the Nine Senior Disciples, and the other disciples of Nichiren as well as all other clergy who contributed much to our Sangha including 〇〇Shōnin the founder of this temple, and the
succeeding head ministers of this temple.

May all you venerable ones come to this consecrated place out of your compassion toward us, see us with the light of your wisdom,
and accept our offering of the savor of the Dharma.


Before the Three Treasures, 〇〇〇〇 (name of sponsor of service)wishes to offer these good roots to 〇〇 (Dharma-name ofdeceased), having passed away 〇 (Date), on this, his/her〇 (ordinal number of week or year) memorial in order to enablehim/her to attain awakening. May 〇〇 (Dharma-name ofdeceased) come to this place of practice and accept our offering.

Johon Dai Ichi（Lotus Sutra chapter 1）

Nyo ze ga mon. Ichi ji butsu ju. Ou sha jou.

Gi shakku sen chu. Yod ai bi ku shu.

Man ni sen nin ku. Kai ze a ra kan.

Shor o i jin. Mu bu bon nou. Dai tokko ri.

Jin sho u ketsu. Shin toku ji zai. Go myou watsu.

A nya kyōu jin nyo. Ma ka ka shou.

U ru bin ra ka shou. Ga ya ka shou.

Na dai ka shou. Sharihotsu. Daimokkenren.

Makakasen’nen. Anuruda. Kouhinna.

Kyoubonhadai. Rihada. Hitsuryoukabasha.

Hakura. Makakuchira. Nanda. Sondarananda.

Furunamitaranishi. Shubodai. Anan. Ragora.

Nyozeshushochishiki. Daiarakan tou.

Bu u gaku mu gaku ni sen nin.

Makahajahadai Bikuni. Yo ken zoku roku

sen nin ku. Ragoramo Yashutara Bikuni.

Yaku yo ken zokku. Bosatsu makasatsu

hachiman nin. Kaio Anokutara sanmyakusanbodai.

Fu tai ten. Kai toku da ra ni. Gyou setsu ben zai.

Ten fu tai ten hou rin. Ku yo mu ryou.

Hyaku sen sho butsu. O sho bussho.

Jiki shu toku hon. Jo i sho butsu.

Shi sho shou tan. I ji shu shin.

Zen nyu butte. Tsu datsu dai chi.

Tou o hi gan. Myou shou fu mon.

Mu ryou se kai. Nou do mu shu.

Hyak usen shu jou. Go myou watsu.

Monjushiri bosatsu. Kanzeon Bosatsu.

Tokudaisei bosatsu. Joushoujin bosatsu.

Fukusoku bosatsu. Houshou bosatsu.

Yaokuou bosatsu. Yuze bosatsu.

Hougatsu bosatsu. Gakkou bosatsu.

Mangachi bosatsu. Dairiki bosatsu.

Muryouriki bosatsu. Ossangai bosatsu.

Batsudabara bosatsu. Miroku bosatsu.

Houshaku bosatsu. Doushi bosatsu.

Nyoze tou bosatsu ma ka satsu.

Hachi man nin ku. Ni ji Shakudaikan’nin.

Yo go ken zoku. Ni man ten ji ku.

Bu Umyougattenji. Fukutenji. Houkoutenji.

Shidaiten’nou. Yo go ken zoku. Man tenji ku.

Jizaitenji. Daijizaitenji. Yo go ken zoku.

San man ten ji ku. Sha ba se kai shu.

Bonden’nou. Shikidaibon. Koumyoudaibon tou.

Yo go ken zoku. Man ni sen ten ji ku.

U Hachiryuo. Nandaryuo, Batsunandaryuo.

Shakararyuo. Washukitsuryuo. Tokushakaryuo.

Anabadattaryuo. Manashiryuo. Uhatsuraryuo tou.

Kaku yo nyakkan. Hyak usen ken zokku.

U shi Kin’naraou. Houkin’naraou.

Myouhoukin’naraou. Daihoukin’naraou.

Jihoukin’naraou. Kaku yo nyakkan.

Hyaku sen ken zokku. U shi Kendatsubaou.

Gakukendatsubaou. Gakuonkendatsubaou.

Mikendatsubaou. Mionkendatsubaou.

Kaku yo nyakkan. Hyaku sen ken zokku.

U shi Ashuraou. Bajiashuraou.

Karakenda’ashuraou. Bimashittara’ashuraou.

Ragoashuraou. Kaku yo nyakkan.

Hyaku sen ken zokku. U shi Karuraou.

Daittokukaruraou. Daishinkaruraou.

Daimankaruraou. Nyoikaruraou.

Kaku yo nyakkan. Hyak usen ken zokku.

I dai ke shi. Ajaseou. Yo nyakkan.

Hyak usen ken zokku. Kaku rai bussoku.

Tai za ichi men.

Houbenpon Dai Ni（Lotus Sutra chapter 2）

Ni ji se son Ju san mai An jou ni ki

Gou sha ri hotsu Sho butsu chi e

Jin jin　mu ryou Go chi e mon

Nan ge nan nyu Is’ sai shou mon

Hyaku shi butsu Sho fu nou chi

Sho i sha ga Butsu zou shin gon

Hyaku sen man noku Mu shu sho butsu

Jin gyou sho butsu Muryou dou hou

Yu myou shou jin Myou shou fu mon

Jou ju jin jin Mi zou u hou Zui gisho setsu

I shu nan ge Sha ri hotsu Go ju jou

butsu chi rai Shu ju in nen Shu ju hi yu

Kou en gon kyou Mu shu hou ben

In dou shu jou Ryou ri sho jaku Sho i shaga

Nyo rai hou ben Chi ken ha ra mitsu

Kai i gu soku Sha ri hotsu Nyo rai chi ken

Kou dai jin non Mu ryou mu ge Riki

Mu sho I Zen jou Ge datsu San mai

Jin nyu mu sai Jou ju is’ sai Mi zou u hou

Sha ri hotsu Nyo rai nou shu ju fun betsu

Gyou setsu sho hou Gon ji nyu nan

Ek’ ka shu shin Sha ri hotsu Shu you gon shi

Mu ryou mu hen Mi zou u hou

Bus’ shitsu jou ju

Shi Sha ri hotsu Fu shu bu setsu

Sho i sha ga Bus’ sho jou ju Dai ichi ke u

Nan ge shi hou Yui butsu yo butsu

Nai nou ku jin Sho hou jitsu sou

Sho i sho hou Nyo ze sou Nyo ze shou

Nyo ze tai Nyo ze riki Nyo ze sa Nyo ze in

Nyo ze en Nyo ze ka Nyo ze hou

Nyo ze hon matsu ku kyou tou

Sho i sho hou Nyo ze sou Nyo ze shou

Nyo ze tai Nyo ze riki Nyo ze sa Nyo ze in

Nyo ze en Nyo ze ka Nyo ze hou

Nyo ze hon matsu ku kyou tou

Sho i sho hou Nyo ze sou Nyo ze shou

Nyo ze tai Nyo ze riki Nyo ze sa Nyo ze in

Nyo ze en Nyo ze ka Nyo ze hou

Nyo ze hon matsu ku kyou tou

Juryouhon Dai Juroku（Lotus Sutra chapter 16)

Ji Ga Toku Butsu Rai


Shou Kyou Sho Ko’s Shu


Mu Ryou Hyaku Sen Man


Oku Sai A Sou Gi


Jou Sep’ Pou kyou ke


Mu Shu Oku Shu Jou


Ryou Nyu O Butsu Dou


Ni Rai Mu Ryou Kou


I Do Shu Jou Ko


Hou Ben Gen Ne Han


Ni Jitsu Fu Metsu Do


Jou Ju Shi Sep’ Pou


Ga Jou Ju O Shi


I Sho Jin Zu Riki


Ryou Ten Dou Shu Jou


Sui Gon Ni Fu Ken


Shu Ken Ga Metsu Do


Kou Ku You Sha Ri


Gen Kai E Ren Bo


Ni Shou Katsu Gou Shin


Shu Jou Ki Shin Buku


Shichi Jiki I Nyu Nan


Is’ Shin Yoku Ken Butsu


Fu Ji Shaku Shin Myou


Ji Ga Gyu Shu Sou


Ku Shutsu Ryou Ju Sen


Ga Ji Go Shu Jou


Jou Zai Shi Fu Metsu


I Hou Ben Riki Ko


Gen U Metsu Fu Metsu


Yo Koku U Shu Jou


Ku Gyou Shin Gyou Sha


Ga Bu O Hi Chu


I Setsu Mu Jou Hou


Nyo Tou Fu Mon Shi


Tan Ni Ga Metsu Do


Ga Ken Sho Shu Jou


Motsu Zai O Ku Kai


Ko Fu I Gen Shin


Ryou Go Shou Katsu Gou


In Go Shin Ren Bo


Nai Shutsu I Sep’ pou


Jin Zu Riki Nyo Ze


O A Sou Gi Kou


Jou Zai Ryou Ju Sen


Gyu Yo Sho Ju Sho


Shu Jou Ken Kou Jin


Dai Ka Sho Shou Ji


Ga Shi Do An Non


Ten Nin Jou Ju Man


On Rin Sho Dou Kaku


Shu Ju Hou Shou Gon


Hou Ju Ta Ke Ka


Shu Jou Sho Yu Raku


Sho Ten Kyaku Ten Ku


Jo Sa Shu Gi Gaku


U Man Da Ra Ke


San Butsu Gyu Dai Shu


Ga Jou Do Fu Ki


Ni Shu Ken Shou Jin


U Fu Sho Ku Nou


Nyo Ze Shitsu Ju Man


Ze Sho Zai Shu Jou


I Aku Gou In Nen


Ka A Sou Gi Kou


Fu Mon San Bou Myou


Sho U Shu Ku Doku


Nyu Wa Shichi Jiki Sha


Sok’ Kai Ken Ga Shin


Zai Shi Ni Sep’ Pou


Waku Ji I Shi Shu


Setsu Butsu Ju Mu Ryou


Ku Nai Ken Bus’ Sha


I Setsu Butsu Nan Chi


Ga Chi Riki Nyo Ze


E Ko Shou Mu Ryou


Ju Myou Mu Shu Kou


Ku Shu Gou Sho Toku


Nyo Tou U Chi Sha


Mot’ To Shi Shou Gi


Tou Dan Ryou You Jin


Butsu Go Jip’ Pu Ko


Nyo I Zen Hou Ben


I Ji Ou Shi Ko


Jitsu Zai Ni Gon Shi


Mu Nou Sek’ Ko Mou


Ga Yaku I Se Bu


Ku Sho Ku Gen Sha


I Bon Bu Ten Dou


Jitsu Zai Ni Gon Metsu


I Jou Ken Ga Ko


Ni Sho Kyou Shi Shin


Hou Itsu Jaku Go Yoku


Da O Aku Dou Chu


Ga Jou Chi Shu Jou


Gyou Dou Fu Gyou Dou


Zui Ou Sho Ka Do


I Ses’ Shu Ju Hou


Mai Ji Sa Ze Nen


I Ga Ryou Shu Jou


Toku Nyu Mu Jou dou


Soku Jou Ju Bus’ Shin

 

Myo ho ren ge kyoKanzeon bosatsu hondai Ni ju go

(Kan'non-kyo)

Lotus Sutra chapter 25


Se son myo so gu

ga kon ju mon pi

busshi ga in nen

myo i kan ze on

gu soku myo so son

ge to mu jin ni

nyo cho kan'non gyo

zen no sho ho sho

gu zei jin nyo kai

ryakko fu shi gi

ji ta sen noku butsu

hotsu dai sho jo gan

ga i nyo ryaku setsu

mon myo gyu ken shin

shin-nen fu ku ka

no messho u ku

ke shi ko gai i

sui raku dai ka kyo

nen pi kan'non riki

ka kyo hen jo chi

waku hyo ru ko kai

ryu gyo sho ki nan

nen pi kan'non riki

ha ro fu no motsu

waku zai shu mi bu

i nin sho sui da

nen pi kan'non riki

nyo nichi ko ku ju

waku hi aku nin chiku

da raku kon go sen

nen pi kan'non riki

fu no son ichi mo

waku chi on zoku nyo

kaku shu to ka gai

nen pi kan'non riki

gen soku ki ji shin

waku so o nan ku

rin gyo yoku ju shu

nen pi kan'non riki

to jin dan dan ne

waku shu kin ka sa

shu soku hi chu kai

nen pi kan'non riki

shaku nen toku ge datsu

shu so sho doku yaku

sho yoku gai shin sha

nen pi kan-non riki

gen jaku o hon nin

waku gu aku ra setsu

doku ryu sho ki to

nen pi kan-non riki

ji shippu kan gai

nyaku aku ju i nyo

ri ge so ka fu

nen pi kan'non riki

shisso mu hen po

gan ja gyu fukkatsu

ke doku en ka nen

nen pi kan'non riki

jin sho ji e ko

un rai ku sei den

go baku ju dai u

nen pi kan'non riki

o ji toku sho san

shu jo hi kon nyaku

mu ryo ku hisshin

kan'non myo chi riki

no ku se ken ku

Gu soku jin zu riki

ko shu chi ho ben

jippo sho koku do

mu setsu fu gen shin

shu ju sho aku shu

ji gokki chiku sho

sho ro byo shi ku

i zen shitsu ryo metsu

shin kan sho jo kan

ko dai chi e kan

hi kan gyu ji kan

jo gan jo sen go

mu ku sho jo ko

e nichi ha sho an

no buku sai fu ka

fu myo sho se ken

hi tai kai rai shin

ji i myo dai un

ju kan ro ho u

metsu jo bon no en

jo sho kyo kan jo

fu i gun jin chu

nen pi kan'non nki

shu on shittai san

myo on kan ze on

bon non kai cho on

sho hi se ken non

ze ko shu jo nen

nen nen mossho gi

kan ze on jo sho

o ku no shi yaku

no i sa e ko

gu is-sai ku doku

ji gen ji shu jo

fuku ju kai mu ryo

ze ko o cho rai.


Ni ji

ji ji bo sa

soku ju za ki

zen byaku butsu gon

se son

nyaku u shu jo

mon ze kan ze on

bo sa hon

ji zai shi go

fa mon ji gen

jin zu riki sha

to chi ze nin

ku doku fu sho

bussetsu ze

fu mon hon ji

shu chu

hachi man shi sen

shu jo

kai hotsu mu to do

a noku ta ra

san myaku san

bo dai shin

Houtouge (from chapter 11)

(Formally you don't hit mokusho when chanting Houtouge)

It is difficult to keep this sūtra.

I shall be glad to see anyone keeping it even for a moment.

So will all the other Buddhas.

He will be praised by all the Buddhas.

He will be a man of valor, a man of endeavor.

He should be considered to have already observed the precepts,
and practiced the dhūta.

He will quickly attain the unsurpassed enlightenment of the Buddha.



Anyone who reads and recites this sūtra in the future is a true son of mine.

He shall be considered to live on the stage of purity and good.



Anyone after my extinction, who understands the meaning of this sūtra, will be the eyes of the worlds of gods and men.



Anyone who expounds this sutra even for a moment in this dreadful world, should be honored with offerings by all gods and men.

Goban Jinju
(Dhāranī from chapter 26)

A ni Ma ni Ma nei Ma ma nei


Shi rei Sha ri tei Sha mya Sha bi


Ta i Sen tei Moku tei Moku ta bi


Sha bi A i sha bi Sou bi Sha bi


Sha ei A sha ei A gi ni Sen tei


Sha bi Da ra ni A ro kya ba sai


Ha sha bi sha ni Nei bi tei A ben ta


Ra nei bi tei A tan da ha rei shu dai


U ku rei Mu ku rei A ra rei Ha ra rei


Shu gya shi A san ma san bi


Bod’ da bi ki ri jit’ tei


Daru ma ha ri shi tei


Sou gya ne ku sha nei


Ba sha ba sha shu dai


Man ta ra Man ta ra sha ya ta


U ro ta U ro ta Kyou sha rya


A sha ra A sha ya ta ya A ba ro


A ma nya Na ta ya Za rei


Ma ka za rei uk’ ki Mok’ ki A rei


A ra ha tei Ne rei tei Ne rei ta ha tei


I chi ni I chi ni Shi chi ni


Ne rei chi ni Ne ri chi ha chi


A ri Na ri To na ri A na ro


Na bi Ku na bi A kya nei Kya nei


Ku ri Ken da ri Sen da ri


Ma tou gi Jou gu ri


Bu ro sha ni Ac’ chi


I dei bi I dei bin I dei bi


A dei bi I dei bi Dei bi Dei bi


Dei bi Dei bi Dei bi Ro kei


Ro kei Ro kei Ro kei Ta kei


Ta kei Ta kei To kei To kei


Toku mu shou bou nin

Fugen-ju
(Dhāranī from chapter 28)

A tan dai Tan da ha dai Tan da ha tei

Tan da ku sha rei Tan da shu da rei

Shu da rei Shu da ra ha chi

Bo da ha sen nei Saru ba da ra ni

A ba ta ni Saru ba ba sha A ba ta ni

Shu a ba ta ni Sou gya ha bi sha ni

Sou gya ne Kya da ni A sou gi

Sou gya ha gya dai Tei rei a da sou gya to rya

A ra tei Ha ra tei Saru ba so gya San ma ji

Kya ran dai Saru ba daru ma Shu ha ri set’ tei

Saru ba sat’ ta Ro da kyou sha rya

A to gya dai Shin na bi ki ri dai tei

Na Mu Myou Hou Ren Ge Kyou

Risshō Ankoku-ron
(Devotion to the True and Sole Teaching)

You should promptly discard your false faith, and take up the true and sole teaching of the Lotus Sūtra at once.

Then this triple world of the unenlightened will all become Buddha-lands.

Will Buddha-lands ever decay?

All the worlds of the universe will become pure lands.

Will the pure lands ever be destroyed?

When our country does not decay and the world is not destroyed, ourbodies will be safe and our hearts tranquil.

Believe these words and revere them.

Kanjin Honzon-shō
(Nyorai Metsugo Go-gohyaku-sai Shi Kanjin Honzon-shō )
(45 words)

When the Eternal Buddha was revealed in the Original Gate of
the Lotus Sūtra, this Sahā world became the Eternal Pure Land,
indestructible even by the three calamities of conflagration,
flooding, and strong winds, which are said to destroy the world.

It transcends the four periods of cosmic change: the kalpa of
construction, continuance, destruction, and emptiness.

Śākyamuni Buddha, the Lord-preacher of this pure land, has never died in the past, nor will he be born in the future.

He exists forever throughout the past, present, and future.

All those who receive his guidance are one with this Eternal

Buddha. It is because each of our minds is equipped with the
“3,000 worlds in a single thought-moment” and the “three realms,” namely, all living beings, the land in which they live, and the five
aggregates of living beings.

Kanjin Honzon-shō
(Nyorai Metsugo Go-gohyaku-sai Shi Kanjin Honzon-shō )
(The Sky is Clear and the Land is Bright )

When the sky is blue, the land is bright, so those who know the
Lotus Sūtra can see the reasons for the occurrences in the world.

For those who are incapable of understanding the truth of the “3,000 worlds in a single thought-moment,” Lord Śākyamuni Buddha, with his great compassion, wraps this jewel with the five characters of myō, hō, ren, ge, and kyō and hangs it around the necks of the ignorant in the Latter Age of Degeneration, The four great bodhisattvas will protect such people, just as T’ai-kung-wang and the Duke of Chou assisted the young ruler, King Chen, of the Chou dynasty, or the Four Elders of the Shang-shan attended child
Emperor Hui of the Han dynasty in ancient China.

Hōon-jō
(Widespread Compassion )

With Nichiren’s boundless compassion, “Namu Myōhō Renge Kyō” will be heard forever even beyond the ten thousand year-period.

It has the merit of curing the “blindness” of all the people in Japan, blocking the way to hell.

This merit is superior to those of Dengyō, T’ien-t’ai, Nāgārjuna, and Kāśyapa.

Practice for a hundred years in the Pure Land is not worth the
merit of chanting the Daimoku for one day in this defiled world.

Propagation of the Daimoku in a two thousand year-period
following the death of the Buddha is not worth as much as
spreading the Daimoku for even a short while in the Latter Age of Degeneration.

This is not from my wisdom; it is solely due to the time in which I live.

In spring, flowers bloom, in autumn, fruits ripen, in summer, it is warm, and in winter, it is cold, they all go along with the laws of
nature.

Kaimoku-shō
(The Sūtra of Filial Piety)

Filial devotion preached in Confucianism is limited to this life.

Confucian sages and wise men exist in name only because they do not help parents in their future lives.

Non-Buddhist religions in India know of the past as well as the future, but they do not know how to help parents.

Only Buddhism is worthy of being the way of sages and wise men, as it helps parents in future lives.

However, both the Mahāyāna and Hīnayāna sūtras expounded
before the Lotus Sūtra preach Buddhahood in name only, without substance.

Therefore the practitioners of such sūtras will not be able to obtain Buddhahood even for themselves, not to speak of helping parents obtain Buddhahood.

Now coming to the Lotus Sūtra, when the awakening of women was revealed, the awakening of mothers was realized; and when a man as wicked as Devadatta could attain Buddhahood, the awakening of fathers was realized.

These are the two proclamations of the Buddha in the “Devadatta” chapter, and this is the reason why the Lotus Sūtra is the sūtra of the filial way among all the Buddhist scriptures.

Kaimoku-shō
(Three Great Vows )

In the final analysis, no matter how I am abandoned by gods and how much difficulty I encounter, I will uphold the Lotus Sūtra at the cost of my life.

Śāriputra could not attain Buddhahood after having practiced the way of the bodhisattvas for as long as sixty kalpa because he could not endure the difficulty presented by a brahman who asked him for his eyes.

Those who had received the seed of buddhahood from the Eternal Buddha and Great Universal Wisdom Buddha an incalculable
number of kalpa ago could not obtain Buddhahood for as long as 500 or 3,000 dust-particle kalpa until they listened to the preaching of the Lotus Sūtra on Mt. Sacred Eagle in this world.

It was because they had been misled by these “evil friends” to abandon the Lotus Sūtra.

No matter what happens, abandoning the Lotus Sūtra will cause us to be plunged into hell.

I have made a vow.

Even if someone says that he would make me the ruler of Japan on the condition that I give up the Lotus Sūtra and rely upon the Sūtra of Meditation on the Buddha of Infinite Life for my salvation in the next life, or even if someone threatens me saying that he will execute my parents if I do not say “Namu Amida Butsu,” and no matter how many great difficulties fall upon me, I will not submit to them until a man of wisdomdefeats me by reason.

Other difficulties are like dust in the wind.

I will never break my vow to become the pillar of Japan, to become
the eyes of Japan, and to become a great vessel for Japan.

Nyosetsu Shugyō-shō

When all the people under heaven and the various schools of
Buddhism are converted to the One Vehicle teaching of the Lotus Sūtra, and when the Lotus Sūtra flourishes and all the people
recite “Namu Myōhō Renge Kyō” in unison, the howling wind will
not blow on the branches, falling rain will not erode the soil, and
the world will become as ideal as during the reigns of Emperor
Fu-hsi and Shen-nung of ancient China.

A time is coming when calamities will cease to exist, people live long, and people and the land they live in become eternal.

There should be no doubt about the peaceful life in this world as promised in the Lotus Sūtra.

Shohō Jissō-shō

Have faith in the Great Mandala Gohonzon, the focus of devotion for the entire world.

Earnestly endeavor to strengthen your faith, so that you may be blessed with the protective powers of Śākyamuni Buddha, the
Buddha of Many Treasures, and Buddhas in manifestation
throughout the universe.

Strive to carry out the two ways of practice and learning.

Without practice and learning Buddhism will cease to exist.

Endeavor yourself and cause others to practice these two ways of practice and learning, which stem from faith.

If possible, please spread even a word or phrase to others.

Kitō-shō
(Protection of the Buddha and Heavenly Beings)


And yet even though a finger might point to the great earth and miss it, a person tie up the sky, the ocean’s tide lack an ebb and
flow, or if the sun should rise in the west, there cannot be a time
when the prayer of a practitioner of the Lotus Sūtra is not
answered.

If the various bodhisattvas, human and heavenly beings, eight kinds of gods and demi-gods who protect Buddhism, the two sage bodhisattvas (Medicine King and Brave Donor Bodhisattvas), the two heavenly kings (Jikoku-ten and Bishamon-ten), and ten female rākshasa demons, or even one out of 1,000, do not rush to protect the practitioner of the Lotus Sūtra, they commit the offence of
fooling Śākyamuni and the other Buddhas above and in the nine
worlds below.

Thus they will protect the practitioners of the Lotus Sūtra without fail regardless if the practitioners are insincere, unwise, impure, and do not observe the precepts so long as they chant “Namu Myōhō Renge Kyō.”

How then can there be no answer when a practitioner of the Lotus Sūtra says a prayer that requires a prompt answer.

Ekou for daily service

(Prayer for the spread of the Buddha’s Merit)


We respectfully dedicate all our merits now gathered to all the

World Honored Ones inscribed on the Great Mandala, the Perfect

Circle having never been revealed before. In particular, we honor

Nichiren Daibosatsu, our Founder, the Leader of the Declining

Latter Age of the Dharma; and also the ministers who have

contributed so much to our school. By this we return the

compassionate favor shown to us.


In addition, we extol the benevolent gods in heaven and on earth

who protect the Wonderful Dharma. By this we offer them the

enjoyment of the Dharma.


May all beings under the heavens and within the four seas live

in accordance with the Wonderful Dharma. May the Wonderful

Dharma spread throughout the ten thousand years of the Latter

Age of the Dharma. May the heavens be boundless and the earth be

eternal and this country be at peace. May the five kinds of grain be

abundant and the people enjoy their lives.


May the Right Dharma be enhanced and the False Dharma be

eliminated. May peace spread throughout the country by

establishing the True Dharma and the Buddha-land be purified.


May this temple be prosperous and its property safely maintained.

May this temple be protected from fire, burglary, and any other

public or private troubles.


May the light of the Dharma burn ever brighter and the zephyrs of

this school blow far and wide. May the temple and its members

remain in harmony so the Dharma can abide forever. May the

members work hard, comply with the Right Dharma, have safe

homes, flourishing families, aspire to awakening, and maintain the

temple.


With this merit may the founder of this temple and the successive

head ministers, especially 〇〇 Shōnin and those ministers who

have bestowed their favors on me since I was ordained develop


way that is wonderful and perfect and approaches the great

awakening. Through our adornments they have been reborn in

a better world and in that way we requite their favors and

appreciate their virtue. May all the spirits of the ancestors

of the members, especially those spirits who passed away

on this particular day and the day following this, the spirits

of the newly deceased, the spirits of those killed by war,

sickness, or disasters while serving the public or private

good, and all those in the ocean of the Dharma-realm

whether or not they have formed an affinity with the Buddha

Dharma - cut off all confusion and worry, attain awakening,

leave suffering behind, and gain joy. By the power of the

Lotus Sūtra may they attain Buddhahood in their present forms.


With additional merit may I repent of my slander and

expiate all other transgressions. May I strenuously

promote the study of the teachings of the Buddha

without backsliding.


May I live in safety and live long without misfortune and be

loved and respected by many people. May I be able to lead

others satisfactorily. May I be preserved in my/our right mind

at the end of my present life and confirm the great awakening.


May the merits we have accumulated by this offering be

distributed among all living beings, and may we and all other

living beings attain the enlightenment of the Buddha.

And may the Dharma-realm be equally benefited.


Namu Myōhō Renge Kyō

Ekou for memorial service
(Prayer for the spread of the Buddha’s Merit)

We dedicate the merits we have accumulated to 〇〇 (Dharma-name of deceased) and to purify the Buddha-land.

May all the Three Treasures show their mercy and protect him/her.

In particular we pray that 〇〇 (Dharma-name of deceased)
accept the joy of the Dharma of this transference of merit at the treasure land of the dependent origination of good karma.

May he/she eliminate heavy obstacles without beginning and
encounter the Buddhas.

May he/she listen to the wonderful Dharma and develop the three inherent potentials of the Buddha-nature.

May he/she attain the three virtues of Dharma-kāya, wisdom, and emancipation.

May he/she board the treasure vehicle and journey to all the
Dharma-realms.

May he/she go to the pure land of Eagle Peak and quickly attain the Buddha wisdom.

May he/she sit on the lotus treasure seat and attain awakening.

Sit on a jeweled lotus flower, attain perfect enlightenment, and by the power of the Lotus Sūtra attain Buddhahood in your present form.

May the merits we have accumulated by this offering be
distributed among all living beings, and may we and all other living beings attain the awakening of the Buddha. And may the
Dharma-realm be equally benefited.

Kiganmon
(Prayer for overcoming illness)

We humbly hold this ceremony to pray for overcoming illness with
the chanting of the Lotus Sūtra as a supportive practice and the
chanting of Odaimoku as the primary practice. By this merit we
pray that this 〇 year old named 〇〇〇〇 will recover from
sickness so that they can help spread the Lotus Sūtra far and wide.

We humbly pray that the Buddha, our founder, the Three
Treasures, and all the heavenly beings, especially Medicine King Bodhisattva, Brave-in-Giving Bodhisattva, Vaiśravana, Dhritarāshtra, Hariti, her ten rākshasi daughters, and all others who protect the practitioners of the Lotus Sūtra ameliorate the sickness in this body with the power of their sacred dhāranī spells of great
compassionate protective intentions.

May demons, evildoers, and other obstacles fall back immediately and suffering quickly vanish. May the medicine be well pounded and sifted and the four elements be brought back into harmony.

May the medicine be efficacious and the vital power be restored as before. May he/she be protected as the sūtra says, “the patient who hears this sūtra will be cured of his disease at once. He will not grow old or die.”

The Lotus Sūtra is the wondrous principle and Śākyamuni
Buddha’s golden words. Have faith and be rid of falsehood.
Be receptive to the Buddha’s response and receive his merciful
protection.

Namu Myouhou Renge Kyou

Dōjō-ge (Shōmyō)
（Verse on the Place of Practice ）


This place of practice, where I am,

is like a gem in Indra’s net.

All the three treasure of the ten directions are gather here.

These three treasures are all before me.

I prostrate myself in homage and raise up the Buddha’s feet.

Sanbō-rai (Shōmyō)
(Worship of Three Treasure)

With all our hearts, We revere and worship theBuddhas throughout the ten directions, With all our hearts.

With all our hearts, We revere and worship the Dharma throughout the ten directions, With all our hearts.

With all our hearts, We revere and worship the Nichiren Shonin throughout the ten directions, With all our hearts.

Kiri-sange (Flower-petal Strewing)

[The Buddha] wished to expound the Dharma Flower Sūtra.

With incense and flowers we make offerings to the Buddha.

Great! The Great Enlightened, the Great Holy Lord.

With incense and flowers we worship the Buddha.

May the merits we have accumulated by this offering be distributed among all living beings.

With incense and flowers we make offerings to the Buddha..

Bujō-rai (Shōmyō)
(Consecration)

Wholeheartedly we beseech the favor of you
Who is entering Nirvāna in this Latter Age
As the Original Disciple Superior Practice
The Great Founder Nichiren
The Great Bodhisattva

Shusan (Shōmyō)
(Praising of Dhāranī)

Ā tān dāī
Bō dā hā sēn nēī
Sārū bā dā rā nī
Ā bā tā nī

Taiyō (Shōmyō)
(Reverences)

Nāmō Kūōn Jī-jōū Īchijō Kēushū Shākā

Tāhōū Fūnjinn Shōjōū

With greatest reverence

We humbly offer this grand truly pure ceremony with music and the building of this stūpa of treasures.

These meritorious words and good practice are intended for Myoho-in Renge-shinji on this, their third memorial.

Sit on the seat of the Lotus Flower of the Wonderful Dharma and attain the supreme perfect awakening of the Buddha

ZāhōūRenge Jōutōu

Tēnngē Hōukaī Byōdōū

Shōgann Jōbenn Jōgyō Bōsā

 

Sanki
(Three Refuges)


Reverence to all three of the Three Treasures

I take refuge in the Buddha

May all sentient beings resolve absolutely to acquire the great way.

I take refuge in the Dharma

May all sentient beings delve deeply into theBuddha’s teachings and obtain wisdom as vast as the sea.

I take refuge in the Nichiren Shonin.

May all sentient beings live together in harmony,Free of obstructions.

Busō (Shōmyō)
(Valedictory)

May all the sacred beings gathered hereWitness to the resoluteness of our faith andReturning to their respective places Watch over our training from now onward.

Nichiren shu Ekō Kada
(Verse on the prayer for the spread of the Buddha’s Merit)

At the end of the ekō, sing Ekō Kada instead of chanting "Gan ni shi kudoku, Fu fyu o issai Gatoyo shujo Kaigu jo butudo" ( May the merits we have accumulated by this offering be distributed among all living beings, and may we and all other Living beings attain the enlightment of the Buddha.)

After singing Ekō Kada, chant "Nai shi hou kai byo do ri yaku na mu myo ho ren ge kyo" (And may the Dharma-realm be equally benefited.Namu Myoho Renge kyo.)


May this merit

Permeate everywhere

So that I and all sentient beings

Can attain awakening together

Verse on the prayer for the spread of the Buddha’s Merit

Shokada (First Gatha)

Shokada is the first shōmyō to chant at the beggining of the service.

Like the Buddhas of the past, present, and future
Who preach the Dharma with great ceremony
I also endeavor to do the same
By preaching the Dharma of non-duality

Shichibutsu-tsūkai-ge (Shōmyō)
(Verse of the Precept of the Seven Buddhas)

Chant instead of Busō during the blessing service.

May all living beings:
Avoid all evil,
Do all good,
And purify the mind.
This is the teaching of all Buddhas.
We bow to them in reverence.

Verse for opening the sutra

The most profound and wonderful teaching is presented in this
sūtra.

This sūtra is difficult to meet even once in thousands and millions of eons.

Now we have been able to see, hear, receive, and keep this sūtra.

May we understand the most excellent teaching of the Tathāgata.

The most excellent teaching of the Great Vehicle is very difficult for us to understand.

We shall be able to approach awakening when we see, hear, or touch this sūtra.

Expounding is the Buddha’s wisdom.

Expounded is the Buddha’s truth.

The letters composing this sūtra are the Buddha’s manifestation.

Just as perfume is caught by something put nearby, so shall we be
richly benefited by this sūtra, even when we are not aware of being
so benefited, because infinite merits are accumulated in this sūtra.

We can expiate our past transgressions, do good deeds, and attain
Buddhahood by the merits of this sūtra.

It does not matter whether we are wise or not, or whether we believe the sūtra or slander it.

This sūtra is the most wonderful and most excellent taught by the
Buddhas of the past, present, and future.

May we meet and receive it, birth after birth, world after world.

Hotsugan (Four Great Bodhisattva Vows)

Sentient beings are innumerable:

I vow to save them all

Our defilements are inexhaustible:

I vow to quench them all

The Buddha’s teachings are immeasurable:

I vow to know them all.

The Way of the Buddha is unexcelled:

I vow to attain the Path Sublime.


Namu Myou Hou Ren Ge Kyou

Namu Myou Hou Ren Ge Kyou

Namu Myou Hou Ren Ge Kyou

Endonshou
(Perfect and Sudden Concentration and Insight)

Entonsho is a phrase that summarizes the essence of the teachings of Makashikan (Mohe Zhiguan) in Tendai sect. It is chanted in Nichiren shu kito blessing.

En don sha Sho en jis’ sou


Zou kyou soku chu’u


Mu fu shin jitsu Ke en hou kai


Ichi nen hou kai


Is’ shiki ik’ kou Mu hi chu’u dou


Ko kai gyu’u buk’ kai


Shu jou kai yaku nen On nyu’u kai nyo


Mu ku ka sha Mu myou jin rou


Soku ze bo dai Mu shu’u ka dan


Hen ja kai chu’u shou


Mu dou ka shu Shou ji soku ne han


Mu metsu ka shou Mu ku mu shu’u


Ko mu se ken Mu dou mu metsu


Ko mu shus’ se ken Jun ichi jis’ sou


Jis’ sou ge Kyou mu betsu hou


Hos’ shou jaku nen myou shi


Jaku ni jou shou myou kan


Sui gon sho go Mu ni mu betsu


Ze myou en don shi kan

 

Saijo Yoku (Superior verce)

Saijo Yoku created by Houon Daishi (founder of Saijo Inari) is a sutra that extracts important words from the Lotus Sutra.

Daiji daihi joumuge kengo

Guzen jiriyaku issai nyorai

Himitsu jintu shi riki waku jiko

Shin wakujita shinzui shujo yoku

Shuju seppou ninno ninge kaku

Tokujou jitsu go ke daifu zaihou

Muryou kongonn chinbou souko you

Itsu shinnni tainen ketoku annon

Dai I jinriki tasho nyoyaku ten

Sho douji i i kyuji toujou

Fuka doku Funo gai zeko rou

Yaku konru zaishi myouren houyaku

Zenji shubyou ri issai ku issai

Byoutsu tokumon shikyou rokkon

Shoujou jintsu riki ko zou yaku ju

Myou kaidai kangi henman goshin

Saison saijou kenzoku i nyo toku

Daijinzu shinsui koumyou higyou

Jizai shogan pu koyaku o gen

Zetoku gofuku hou juumon kourou

Kakunannyo kaijuumanbutsu myoumon

Jippou kounyoyaku shujou o ku

Nou shi yaku nou i sa e ko gu

Issai kudoku jigen ji shujou

Fukujukai muryou ze ko ouchou

Rainenpi kyououriki shuon shittaisan

Nyorai himitsu jintsu shi riki

Zekou rouyaku konru zaishi

Konshidaijou Nyoraiissai

Shou’ushihou Jizaijinriki

Hiyoushizou Jinjinshiji

Nyaku’ushinju Shinjiogo

Nyoantokutou Nouhaissai

Fuzenshian Hashomazoku

Eshojigun Kafunoshou

Suifunouhyou Ryoutokuannon

Rishosuigen Mubushoge

Goshintaine Sokutokugedatsu

Jouyashugo Gotokusaishou

Nyokyakukenyaku Kaidaijoumon

Ryourigige Joubukugoshin

Shidairouyaku Nyotoukabuku

Sokujoukunou Mubushugen

Dai’itoku kyououbusshou gonen

Ize kudoku isshin gasshou ku

Gyou kuyou ietsu shujouko gen

Muryou jinriki muku shoujoukou

Enichi hasho an non bukusaifu’u

Kafumyoushou seken hitaikai

Raishinjii myoudai unshinkai

Daikangi kaijouannnon soui

Daiji hiriki noukusekenku

Gusoku jinzuuriki shouroubyoushi

Kui zenshitu ryoumetudan shouhou

Chuu aku gashitsu joujaken anju

Jicchi chuwakuchi onzoku nyoukaku

Shittou kagai ishi sae go

Noukugo issai gashido an

Non ten nin joujuu mann gajuku

Onraichuya joushoujinn ga sen

Daijoukyou do dakku shujoukon

Buten saimyou mujou daihourin

Zehou juhou iseken soujou

Joutoushudai shinriki gasshou ku

Gyou shin zenin shi kudoku muhen

Mu uguu shoujou shika houfu

Zen sekenhou nyorengezaisui

Mubusho giwaku nyofuo ku

Chu issai mushouge konbuttoku

Saijouannon muro hozeko

Genkei shuhou kimyou saijouson

Monthly service for Myorinji members

Order of Service

1. Sho-kada
2. Dojo-ge
3. Invocation
4. Kaikyo-ge
5. Hoben-pon
6. Jiga-ge
7. Kanjin Honzon sho
8. Shodai
9. Hoto-ge
10. Eko
11. Shisei
12. Buso