SHINRAN'S
SHOSHINGE ���M��
Hymn of True Faith and the Nembutsu
Portrait painting of Shinran by Ms Mutsu
Yamashita in the 1960's. |
An English translation with the original
Japanese script and Romanized Japanese
by Hisao Inagaki
.Those who have no facility to read Chinese
characters are advised to go to Shoshinge-eng.htm.
<Revised Feb. 25, 2002>
[1] �d�@���@���@�ʁ@��@�@�@�ҁ@ Kimyo Muryoju Nyorai
�@�@I take refuge in the Tathagata of Infinite Life;
�@�@��@�ف@�s�@�@�v�@�c�@�� �@Namo Fukashigiko
�@�@I take refuge in the Buddha of Inconceivable Light.
�@�@�@�@�U�@��@�F�@���@�ʁ@�� �@Hozo Bosatsu inni ji
�@�@Dharmakara, at the outset of his career as a Bodhisattva,
�@�@�݁@���@���@�݁@���@�Ł@���@ Zai Sejizaio Bussho
�@�@Was in the presence of Lokeshvararaja,
the Enlightened One.
[2] �N�@���@���@�Ł@�ā@�y�@�� �@Token shobutsu jodo in
�@�@He saw the pure lands of many Buddhas, observed how they had been established,
�@�@���@�y�@�l�@�V�@�V�@�P�@�� �@Kokudo ninden shi zenmaku
�@�@And examined everything, good and bad, about the humans and devas inhabiting
them.
�@�@���@���@���@��@��@���@�� �@Konryu mujo shusho gan
�@�@He then brought forth the unsurpassed and most excellent Vows,
�@�@���@ᢁ@��@�L�@��@�O�@�� �@Chohotsu keu daiguzei
�@�@The Great Vows, immeasurable in scope and depth, which the world had
never known.
[3] �܁@���@�v�@�ҁ@�V�@���@��@Goko shiyui shi shoju
�@�@Dharmakara chose and cherished his Vows after contemplation for five
kalpas.
�@�@�d�@���@���@�߁@���@�\�@�� �@Ju sei myosho mon jippo
�@�@He further vowed that his Name would be heard throughout the ten quarters.
.
�@�@���@���@���@�ʁ@���@粁@���@ Fu ho muryo muhen ko
�@�@Amida sends forth universally the immeasurable and boundless Light,
�@�@���@�G�@���@���@���@���@�� �@Muge mutai koenno
�@�@The unimpeded, incomparable and majestically flaming Light,
[4] ���@�ā@�c�@��@�q�@�d�@�� �@Shojo kangi chie ko
�@�@The pure Light, the Light of Joy, the Light of wisdom,
�@�@�s�@�Ё@��@�v�@���@�i�@�� �@Fudan nanji musho ko
�@�@The unceasing, inconceivable and ineffable Light,
�@�@���@���@���@���@�Ɓ@�o�@�� �@Chonichigakko sho jinsetsu
�@�@And the Light outshining the sun and the moon; with these Lights he
illumines the innumeasurable worlds.
�@�@��@�@�Q�@���@�ց@���@�Ɓ@ Issai gunjo mu kosho
�@�@All sentient beings are shone upon by his Light.
[5] �{�@��@���@�j�@���@��@�Ɓ@Hongan myogo shojogo
�@�@The Name promised in the Primal Vow is the Act of Right Assurance;
�@�@���@�S�@�M�@�ف@��@ਁ@�� �@Shishin shingyo gan niin
�@�@The Vow of Sincere Mind and Joyful Faith provides the cause of our
Birth;
�@�@���@���@�S�@暁@��@���@�� �@Jo togaku sho dainehan
�@�@To attain the state next to the Buddha and realize Great Nirvana
�@�@�K�@���@�Ł@�x�@��@���@�A �@Hisshi metsudo gan joju
�@�@Is due to the fulfillment of the Vow which assures our unfailing attainment
of Nirvana.
[6] �@�@�ҁ@���@�ȁ@���@�o�@���@Nyorai shoi koshusse
�@�@The reason for the Buddha's appearance in the world
�@�@�B�@��@�\�@�Ɂ@�{�@��@�C �@Yui setsu Mida hongan kai
�@�@Is, above all, to expound the Primal Vow of Amida, wide and deep
as the ocean.
�@�@�܁@���@���@���@�Q�@���@�C �@Gojoku akuji gunjo kai
�@�@All beings in the evil age of the five defilements
�@�@��@�M�@�@�@�ҁ@�@�@���@�� �@O shin nyorai nyojitsu gon
�@�@Should believe in the truth of the Buddha's words.
[7] �\�@ᢁ@��@�O�@��@���@�S �@No hotsu ichinen kiai shin
�@�@If the single thought of Joy and Gratitude is awakened in us,
�@�@�s�@�Ё@�ρ@���@���@���@�� �@Fudan bonno toku nehan
�@�@We shall realize Nirvana without severing our blind passions.
�@�@�}�@���@�t�@掁@ꎁ@��@���@ Bon sho gyaku ho sai enyu
�@�@When ordinary people and sages as well as those who commit the gravest
offenses and abusers of the Dharma are taken into the Vow,
�@�@�@�@�O�@���@���@�C�@��@�� �@Nyo shusui nyu kai ichimi
�@�@They become one in spiritual attainment, just as many rivers become
of one taste upon entering the sea.
[8] ���@��@�S�@���@��@�Ɓ@�� �@Sesshu shinko jo shogo
�@�@The Light of All-embracing Compassion always illumines and protects
us;
�@�@�߁@�\�@嫁@�j�@���@���@�� �@I no sui ha mumyo an
�@�@The darkness of ignorance has already been destroyed by it,
�@�@�Á@���@�с@���@�V�@�_�@�� �@Tonnai shinzo shi unmu
�@�@But still the clouds and mists of greed, desire, anger and enmity
�@�@��@���@���@���@�M�@�S�@�V �@Jo fu shinjitsu shinjin ten
�@�@Continually cover the sky of True Faith;
[9] 栁@�@�@���@���@���@�_�@���@ Hi nyo nikko fu unmu
�@�@Yet, just as the sunlight is obstructed by clouds or mists,
�@�@�_�@���@�V�@���@���@���@�� �@Unmu shi ge myo mu an
�@�@Below them it is light and there is no darkness.
�@�@�l�@�M�@���@�h�@��@�c�@�� �@Gyaku shin ken kyo daikyoki
�@�@When we receive Faith, regard and revere the Dharma, and attain Great
Joy,
�@�@���@���@���@�B�@�܁@���@��@Soku o chozetsu goakushu
�@�@We immediately transcend the five evil realms.
[10] ��@�@�P�@���@�}�@�v�@�l �@Issai zenmaku bonbunin
�@ �@If ordinary people, whether good or evil,
�@�@���@�M�@�@�@�ҁ@�O�@���@�� �@Mon shin nyorai guzeigan
�@ �@Hear the Dharma and trust Amida's Universal Vow,
�@ �@�Ł@���@�A�@��@���@��@�ҁ@ Butsu gon kodai shoge sha
�@ �@Shakyamuni praises them as 'men of great and superior understanding';
�@ �@���@�l�@���@���@�Ɂ@���@�� �@Ze nin myo fundarike
�@ �@Such people are called 'white lotus-flowers'.
[11] �\�@�Ɂ@�Ł@�{�@��@�O�@�� �@Mida butsu hongan nembutsu
�@�@The Nembutsu promised in the Primal Vow of Amida Buddha
�@ �@�ׁ@���@��@���@���@�O�@�� �@Jaken kyoman aku shujo
�@ �@ Is difficult for evil people who have wrong views and are arrogant
�@�@�M�@�ف@��@���@�r�@�ȁ@��@ Shingyo juji jin ni nan
�@ �@To receive and retain with Joyful Faith;
�@�@��@���@�V�@��@���@�߁@�z �@Nan chu shi nan mu ka shi
�@�@ Of all difficulties nothing is more difficult than that.
[12] ��@�x�@���@�V�@�V�@�_�@�� �@Indo saiten shi ronge
�@ �@The discourse-writers of India, the land in the west,
�@�@���@�ā@���@��@�V�@���@�m�@ Chuka jichiiki shi koso
�@�@ And noble masters of China and Japan
�@�@���@��@���@���@���@���@�Ӂ@ Ken daisho kose shoi
�@ �@Revealed the true purpose of the Great Sage's appearance
�@�@���@�@�@�ҁ@�{�@���@��@�@ �@Myo nyorai honzei o ki
�@�@And clarified that Amida's Primal Vow responds to our need.
[13] �ׁ@�ށ@�@�@�ҁ@���@���@�R �@Shaka nyorai Ryogasen
�@�@Shakyamuni, the Tathagata, while dwelling on Mount Lanka,
�@ �@ਁ@�O�@���@���@��@�V�@�� �@I shu gomyo Nantenjiku
�@�@Prophesied to the assembly of monks that in Southern India
�@ �@���@���@��@�m�@�o�@���@���@ Ryuju daishi shutto se
�@�@ A Great Being named Nagarjuna would appear in the world
�@�@���@�\�@���@�j�@�L�@���@�� �@Shitsu no zaiha umu ken
�@�@ And destroy all the wrong views on 'existence' and 'non-existence'.
[14] ��@��@��@���@���@��@�@�@ Senzetsu daijo mujo ho
�@�@ Proclaiming the unsurpassed teaching of Mahayana;
�@�@ 暁@�c�@��@�n�@���@���@�� �@Sho kangiji sho Anraku
�@�@ He would reach the Stage of Joy and attain birth in the Land of Peace
and Bliss.
�@ �@���@���@��@�s�@���@�H�@�� �@Kenji nangyo rokuro ku
�@�@ He taught that the difficult practices are toilsome like traveling
by land,
�@�@ �M�@�ف@�Ձ@�s�@���@���@�� �@Shingyo igyo shido raku
�@�@ And urged us to believe that the Easy Practice is pleasant like sailing
on water.
[15] ���@�O�@�\�@�Ɂ@�Ł@�{�@�� �@Okunen Midabutsu Hongan
�@�@ When a thought of mindfulness of Amida's Primal Vow arises,
�@�@ ���@�R�@���@���@���@�K�@��@ Jinen sokuji nyu hitsujo
�@�@ At that instant we spontaneously enter the Stage of Assurance.
�@ �@�B�@�\�@��@�i�@�@�@�ҁ@�j �@Yui no jo sho nyorai go
�@ �@Always reciting only the Name of the Tathagata,
�@ �@��@��@��@�߁@�O�@���@�� �@O ho daihi Guzei on
�@�@ We should seek to repay our indebtedness to his Great Compassion.
[16] �V�@�e�@��@�F�@���@�_�@��@ Tenjin bosatsu zo ron setsu
�@�@ The Bodhisattva Vasubandhu composed a discourse, in which he professed
�@ �@�d�@���@���@�G�@���@�@�@�� �@Kimyo Mugeko nyorai
�@�@ That he took refuge in the Tathagata of Unhindered Light;
�@�@�ˁ@�C�@���@���@���@���@�� �@E shutara ken shinjitsu
�@�@ In accordance with the sutras he expounded the true merits,
�@�@ ���@葁@���@���@��@���@��@Kosen ocho Daiseigan
�@�@ And clarified that the Great Vow enables us to leap over Samsara crosswise.
[17] �A�@�R�@�{�@��@�́@��@�� �@Ko yu Honganriki eko
�@�@ He revealed One Mind in order to emancipate multitudes of beings
�@�@ਁ@�x�@�Q�@���@���@��@�S�@ I do gunjo sho Isshin
�@�@ Through Amida's transference of merits by the Power of his Primal
Vow.
�@�@ �d�@���@���@���@��@���@�C�@ Kinyu kudoku daihokai
�@�@ Upon entering the Great Treasure-Ocean of Merits,
�@ �@�K�@�l�@���@��@��@�O�@�� �@Hitsu gyaku nyu daieshu shu
�@�@ We will unfailingly join the Great Assemblage.
[18] ���@���@�@�@�@�U�@���@�E �@Toku shi Rengezo sekai
�@�@ Upon reaching the World of Lotus-store,
�@ �@���@暁@���@�@�@�@�@���@�g�@ Soku sho Shinnyo Hosshojin
�@�@ We will realize True Suchness and attain Dharma- body.
�@ �@�V�@�ρ@���@�с@���@�_�@�� �@Yu bonno rin gen jinzu
�@�@ Then, playing in the forests of evil passions, we will display supernatural
powers;
�@�@���@���@���@���@���@��@���@ Nyu shoji on ji oge
�@�@ Entering Samsaric states, we will manifest accommodative and transformed
bodies to save beings.
[19] �{�@�t�@�܁@�a�@���@�V�@�q�@ Honshi Donran Ryo tenshi
�@�@ Master T'an-luan was venerated by the King of Liang;
�@�@ ��@���@�a�@�|�@��@�F�@�X �@Jo ko Ransho bosatsu rai
�@�@ Facing toward his place, the king worshiped him as a Bodhisattva.
�@�@ �O�@�U�@���@�x�@���@�ā@�� �@Sanzo Rushi ju jokyo
�@�@ When Bodhiruci, the Tripitaka master, gave him a Pure Land scripture,
�@�@ ���@��@��@�S�@�d�@�ف@�M �@Bonjo sengyo ki Rakuho
�@�@ T'an-luan burned his Taoist texts and took refuge in the Land of Bliss.
[20] �V�@�e�@��@�F�@�_�@���@��@ Tenjin bosatsu ron chuge
�@�@ He wrote a commentary on the Bodhisattva Vasubandhu's discourse, explaining
in it:
�@ �@��@�y�@���@�ʁ@���@���@�� �@Hodo inga ken Seigan
�@�@ Both the cause and the effect of our birth in the Land of Recompense
come from Amida's Vows;
�@�@ ���@�ҁ@��@���@�R�@���@�� �@Ogen eko yu Tariki
�@�@ The karmic energy for our birth and returning to this world originates
from the Other-Power.
�@�@���@��@�V�@���@�B�@�M�@�S �@Shojo shi in yui Shinjin
�@�@ The cause of attaining the Stage of Right Assurance is Faith alone.
[21] �f�@���@�}�@�v�@�M�@�S�@� �@Wakuzen bonbu Shinjin potsu
�@�@ When Faith is awakened in the minds of deluded and defiled ordinary
people,
�@ �@ 暁@�m�@���@���@���@���@�� �@Shochi shoji soku Nehan
�@ �@ They are made aware that birth-and-death is Nirvana.
�@ �@ �K�@���@���@�ʁ@���@���@�y �@Hitsu shi Muryo Komyo do
�@�@�@After they unfailingly reach the Land of Infinite Light,
�@ �@ ���@�L�@�O�@���@�F�@���@���@ Shou shujo kai fu ke
�@�@�@They will save sentient beings everywhere, so says T'an-luan.
[22] ���@�^�@���@���@���@��@� �@Doshaku ketsu shodo nan sho
�@�@�@Master Tao-ch'o determined that by the Path of Sages Bodhi is difficult
to attain
�@�@�@�B�@���@�ā@�y�@�@�ʁ@���@ Yui myo Jodo ka tsunyu
�@�@�@And clearly presented the Pure Land Path as the only way of salvation.
�@�@�@�݁@�P�@���@�́@�ȁ@�@�C �@Manzen jiriki hen gonshu
�@�@�@He disparaged practicing thousands of acts of merits with self-power
�@�@�@���@�ށ@���@�j�@���@���@�i�@ Enman tokugo kan sen sho
�@�@�@And urged us to recite exclusively the Name of perfect virtues.
[23] �O�@�s�@�O�@�M�@�q�@���@�� �@Sanpu sanshin ke ongon
�@�@�@He kindly cautioned against imperfect faith, which has three aspects.
�@�@�@���@���@�@�@�Ł@���@�߁@�� �@Zo matsu hometsu do hiin
�@�@�@He compassionately guided those of the ages of Semblance Dharma,
Decadent
Dharma and Extinct Dharma alike.
�@�@�@��@���@���@���@�l�@�O�@���@Issho zoaku chi Guzei
�@�@�@Whatever evils we may commit throughout our lives, if we encounter
the Universal Vow,
�@�@�@���@���@�{�@�E�@暁@���@�� �@Shi Annyogai sho myoka
�@�@�@We shall reach the Land of Peace and Provision and realize the Supreme
Fruition.
[24] �P�@���@�Ձ@���@�Ł@���@�� �@Zendo doku myo Busshoi
�@�@�@Shan-tao alone clarified the true intent of the Buddha Sakyamuni.
�@�@�@��@���@��@�U�@�o�@�t�@���@ Koai josan yo gyakuaku
�@�@�@Out of compassion for those who practice meditative or non-meditative
good
as well as those who commit the five gravest offenses and the ten transgressions,
�@�@�@���@���@���@�j�@���@���@�� �@Komyo Myogo ken innen
�@�@�@He clarified that the Light and the Name are the cause and condition
for birth in the Pure Land.
�@�@�@�J�@���@�{�@��@��@�q�@�C �@Kainyu Hongan daichikai
�@�@�@When aspirants are led into the Sea of Great Wisdom of the Primal
Vow,
[25] �s�@�ҁ@���@��@��@���@�S �@Gyoja shoju Kongoshin
�@�@�@They are endowed with Faith, indestructible as diamond;
�@�@�@�c�@��@��@�O�@���@��@��@ Kyoki ichinen soo go
�@�@�@After attaining a single thought of Joy of oneness with Amida,
�@�@�@�o�@��@��@���@�l�@�O�@�E �@Yo Idai to gyaku sannin
�@�@�@They obtain the three insights, as did Vaidehi,
�@�@�@���@暁@�@�@���@�V�@��@�� �@Soku sho Hossho shijoraku
�@�@�@And will realize the Eternal Bliss of Dharma-nature.
[26] ���@�M�@�A�@�J�@��@��@�� �@Genshin kokai ichidaikyo
�@�@�@Genshin widely expounded the Buddha's lifetime teachings;
�@�@�@�@�d�@���@�{�@���@��@�@ Hen ki Annyo kan issai
�@�@�@While he devoutly sought refuge in the Land of Peace and Provision,
he urged all to follow him.
�@�@�@���@趁@���@�S�@���@��@�[�@ Sen zo shushin han senjin
�@�@�@He distinguished between deep faith in practicing the Nembutsu exclusively
and shallow faith in doing miscellaneous acts of merits,
�@�@�@��@���@��@�y�@���@���@�� �@Hoke nido sho benryu
�@�@�@And so clarified the different states of attainment: birth in the
Land of Recompense and birth in the Transformed Land.
[27] �Ɂ@�d�@���@�l�@�B�@�i�@�� �@Gokuju akunin yui sho Butsu
�@�@�@Those with extremely heavy evil karma should only recite Amida's
Name.
�@�@�@��@���@�݁@�ށ@���@��@���@ Ga yaku zai hi sesshu chu
�@�@�@Although I, too, am in his embracing Light,
�@�@�@�ρ@���@��@��@嫁@�s�@���@ Bonno sho gen suifu ken
�@�@�@My evil passions hinder me from perceiving it,
�@�@�@��@�߁@���@���@��@�Ɓ@�� �@Daihi muken jo sho ga
�@�@�@But his Light of Great Comnpassion never ceases to shine on me untiringly.
[28] �{�@�t�@���@��@���@�Ł@�� �@Honshi Genku myo bukkyo
�@�@�@Honen, the master of our school, was well-versed in Buddhism;
�@�@�@���@���@�P�@���@�}�@�v�@�l �@Renmin zenmaku bonbunin
�@�@�@He was compassionately mindful of both good and wicked ordinary people.
�@�@�@���@�@�@���@暁@���@�Ё@�B �@ Shinshu kyo sho ko henshu
�@�@�@Disseminating the teaching of the True Way throughout Japan,
�@�@�@�I�@���@�{�@��@�O�@���@���@�@Senjaku Hongan gu akuse
�@�@�@He spread the selected Primal Vow in this evil world.
[29] �ҁ@�ҁ@���@���@�ց@�z�@�� �@�@Genrai shoji rinden ge
�@�@�@Transmigration in the house of Samsara
�@�@�@���@�ȁ@�^�@��@ਁ@���@�~�@�@ Ketsu i gijo i shoshi
�@�@�@Is definitely caused by the fault of doubt;
�@�@�@���@���@��@�Á@���@ਁ@�� �@�@Soku nyu jakujo mui raku
�@�@�@Quick entry into the Capital of Uncreated Tranquility
�@�@�@�K�@�ȁ@�M�@�S�@ਁ@�\�@�� �@�@Hitsu i Shinjin i nonyu
�@�@�@Is necessarily realized by Faith.
[30] �O�@�S�@��@�m�@�@�@�t�@�� �@�@Gukyo daiji shushi to
�@�@�@The bodhisattvas and masters of this school who spread the teaching
of the Pure Land sutras
�@�@�@�m�@�Z�@���@粁@�Ɂ@���@�� �@�@Josai muhen gokujoku aku
�@�@�@Have saved innumerable beings, totally defiled and evil.
�@�@�@���@���@���@�O�@���@���@�S �@�@Dozoku jishu gu doshin
�@�@�@People of the present age, both priests and laymen, should with one
accord
�@�@�@�B�@�@�M�@�z�@���@�m�@�� �@�@Yui ka shin shi koso setsu
�@�@�@Only accept in faith the teachings of those virtuous masters.
[Source] Chapter on the True
Practice (Part 2), Kyogyoshinsho.
[Bibliography]�@H. Inagaki, The
Way of Nembutsu-Faith: A Commentary on the Shoshinge, Nagata Bunshodo,
1996, pp. 163-183.
[Reference] A different version
of Shoshinge, "Nembutsu Shoshin Ge,"
contained in the Monruijusho.
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