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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