Audio

Hier finden sich Beispiele für ‘Chants’, also Rezitationen von Sutren, Hmynen etc., die Verwendung in einer traditionellen Shin Andacht finden, sowohl in den Tempelzeremonien, wie auch im privaten Rahmen. Grundsätzlich geht der eigentliche ‘Effekt’ beim Chanten von der Melodie der Rezitation aus, so daß auch von westlichen Buddhisten oft die jeweilige Originalsprache verwendet wird. Trotzdem erschließt sich der Sinn natürlich erst, wenn man weiß, was man rezitiert. Deswegen gebe ich hier Beispiele für die Rezitationen und die Texte nebst der englischen Übersetzung wieder.

Texte: Buddhist Study Center

Chants: recorded by Ministers of the Honpa Hongwanji Mission of Hawaii


Sanbujo

Shoshinge

Sanbutsuge

Juseige

Junirai


Sanbujo

(Titel anklicken für eine mp3 Aufnahme)
Bu jou mi da nyo rai niu dou jou
San ge ra ku
We respectfully call upon Tathagata Amida to enter this Dojo
As we joyfully scatter flowers of welcome.
Bu jou sha ka nyo rai niu dou jou
San ge ra ku
We respectfully call upon Tathagata Shakyamuni to enter this Dojo
As we joyfully scatter flowers of welcome.
Bu jo ji-ppo nyo rai niu dou jou
San ge ra ku
We respectfully call upon the Tathagatas of the ten directions to enter this Dojo
As we joyfully scatter flowers of welcome.

Shoshinge

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Shoshinge Text: Translation:
Ki myo mu ryo ju nyo rai
Na mu fu ka shi gi ko
Ho zo bo satsu in ni ji
Zai se ji sai o bus-sho
I take refuge in the Tathagata of Immeasurable Life!
I entrust myself to the Buddha of Inconceivable Light!
Bodhisattva Dharmakara, in his causal stage,
Under the guidance of Lokesvararaja Buddha,
To ken sho butsu jo do in
Koku do nin den shi zen maku
Kon ryu mu jo shu sho gan
Cho hotsu ke u dai gu zei
Searched into the origins of the Buddhas‘ pure lands,
And the qualities of those lands and their men and devas;
He then established the supreme, incomparable Vow;
He made the great Vow rare and all-encompassing.
Go ko shi yui shi sho ju
Ju sei myo sho mon jip-po
Fu ho mu ryo mu hen ko
Mu ge mu tai ko en no
In five kalpas of profound thought, he embraced this Vow,
Then resolved again that his Name be heard throughout the ten quarters.
Everywhere he casts light immeasurable, boundless,
Unhindered, unequaled, light-lord of all brilliance,
Sho jo kan gi chi e ko
Fu dan nan ji mu sho ko
Cho nichi gak-ko sho jin setsu
Is-sai gun jo mu ko sho
Pure light, joyful light, the light of wisdom,
Light constant, inconceivable, light beyond speaking,
Light excelling sun and moon he sends forth, illumining countless worlds;
The multitudes of beings all receive the radiance.
Hon gan myo go sho jo go
Shin shin shin gyo gan ni in
Jo to gaku sho dai ne han
His-shi metsu do gan jo ju
The Name embodying the Primal Vow is the act of true settlement,
The Vow of entrusting with sincere mind is the cause of birth;
We realize the equal of enlightenment and supreme nirvana
Through the fulfillment of the Vow of attaining nirvana without fail.
Nyo rai sho i ko shus-se
Yui setsu mi da hon gan kai
Go joku aku ji gun jo kai
O shin nyo rai nyo jitsu gon
Sakyamuni Tathagata appeared in this world
Solely to teach the ocean-like Primal Vow of Amida;
We, an ocean of beings in an evil age of five defilements,
Should entrust ourselves to the Tathagata’s words of truth.
No hotsu ichi nen ki ai shin
Fu dan bon no toku ne han
Bon jo gyaku ho sai e nyu
Nyo shu shi nyu kai ichi mi
When the one thought-moment of joy arises,
Nirvana is attained without severing blind passions;
When ignorant and wise, even grave offenders and slanders of the dharma, all alike turn and enter shinjin,
They are like waters that, on entering the ocean, become one in taste with it.
Ses-shu shin ko jo sho go
I no sui ha mu myo an
Ton nai shin zo shi un mu
Jo fu shin jitsu shin jin ten
The light of compassion that grasps us illumines and protects us always;
The darkness of our ignorance is already broken through;
Still the clouds and mists of greed and desire, anger and hatred,
Cover as always the sky of true and real shinjin.
Hi nyo nik-ko fu un mu
Un mu shi ge myo mu an
Gyaku shin ken kyo dai kyo ki
Soku o cho zetsu go aku shu
But though light of the sun is veiled by clouds and mists,
Beneath the clouds and mists there is brightness, not dark.
When one realizes shinjin, seeing and revering and attaining great joy,
One immediately leaps crosswise, closing off the five evil courses.
Is-sai zen maku bon bu nin
Mon shin nyo rai gu zei gan
Butsu gon ko dai sho ge sha
Ze nin myo fun da ri ke-
All foolish beings, whether good or evil,
When they hear and entrust to Amida’s universal Vow,
Are praised by the Buddha as people of vast and excellent understanding;
Such a person is called a pure white lotus.
Mi da butsu hon gan nen butsu
Ja ken kyo man naku shu jo
Shin gyo ju ji jin ni nan
Nan chu shi nan mu ka shi
For evil sentient beings of wrong views and arrogance,
The nembutsu that embodies Amida’s Primal Vow
Is hard to accept in shinjin;
This most difficult of difficulties, nothing surpasses.
In do sai ten shi ron ge
Chu ka jichi iki shi ko so
Ken dai sho ko se sho i
Myo nyo rai hon ze o ki
The masters of India in the west, who explained the teaching in treatises,
And the eminent monks of China and Japan,
Clarified the Great Sage’s true intent in appearing in the world,
And revealed that Amida’s Primal Vow accords with the nature of beings.
Sha ka nyo rai ryo ga sen
I shu go myo nan ten jiku
Ryu ju dai ji shut-to se
Shitsu no zai ha u mu ken
Sakyamuni Tathagata, on Mount Lanka,
Prophesied to the multitudes that in south India
The mahasattva Nagarjuna would appear in this world
To crush the views of being and non-being;
Sen zetsu dai jo mu jo ho
Sho kan gi ji sho an raku
Ken ji nan gyo roku ro ku
Shin gyo i gyo shi do raku
Proclaiming the unexcelled Mahayana teaching,
He would attain the stage of joy and be born in the land of happiness.
Nagarjuna clarifies the hardship on the overland path of difficult practice,
And leads us to entrust to the pleasure on the waterway of easy practice.
Oku nen mi da butsu hon gan
Ji nen soku ji nyu hitsu jo
Yui no jo sho nyo rai go
O ho dai hi gu zei on
He teaches that the moment one thinks on Amida’s Primal Vow,
One is naturally brought to enter the stage of the definitely settled;
Solely saying the Tathagata’s Name constantly,
One should respond with gratitude to the universal Vow of great compassion.
Ten jin bo Satsu zo ron setsu
Ki myo mu ge ko nyo rai
E Shu ta ra ken shin jitsu
Ko sen o cho dai sei gan
Bodhisattva Vasubandhu, composing a treatise, declares
That he takes refuge in the Tathagata of unhindered light,
And that relying on the sutras, he will reveal the true and real virtues,
And make widely known the great Vow by which we leap crosswise beyond birth-and-death.
Ko-yu hon gan riki e ko
I do gun jo sho is-shin
Ki nyu ku doku dai ho kai
Hitsu gyaku nyu dai e shu shu
He discloses the mind that is single so that all beings be saved
By Amida’s directing of virtue through the power of the Primal Vow.
When a person turns and enters the great treasure ocean of virtue,
Necessarily he joins Amida’s assembly;
Toku shi ren ge zo se kai
Soku sho shin nyo hos-sho jin
Yu bon no rin gen jin zu
Nyu sho ji on ji o ge
And when he reaches that lotus-held world,
He immediately realizes the body of suchness or dharma-nature.
Then sporting in the forests of blind passions, he manifests transcendent powers;
Entering the garden of birth-and-death, he assumes various forms to guide others.
Hon shi don ran ryo ten shi
Jo ko ran sho bo satsu rai
San zo ru shi ju jo kyo
Bon jo sen gyo ki raku ho
Turning toward the dwelling of Master T’an-luan, the Emperor of Liang
Always paid homage to him as a bodhisattva.
Bodhiruci, master of the Tripitaka, gave T’an-luan the Pure Land teachings,
And T’an-luan, burning his Taoist scriptures, took refuge in the land of bliss.
Ten jin bo satsu ron chu ge
Ho do in ga ken sei gan
O gen ne ko yu ta riki
Sho jo shi in yui shin jin
In his commentary on the treatise of Bodhisattva Vasubandhu,
He shows that the cause and attainment of birth in the fulfilled land lie in the Vow.
Our going and returning, directed to us by Amida, come about through Other Power;
The truly decisive cause is shinjin.
Waku zen bon bu shin jin potsu
Sho-chi sho-ji soku ne hon
His-shi mu ryo ko myo do
Sho-u shu jo kai fu ke
When a foolish being of delusion and defilement awakens shinjin,
He realizes that birth-and-death is itself nirvana;
Without fail he reaches the land of immeasurable light
And universally guides sentient beings to enlightenment.
Do shaku kes-sho do nan sho
Yui myo jo do ka tsu nyu
Man zen ji riki hen gon shu
En man toku go kan sen sho
Tao-ch’o determined how difficult it is to fulfill the Path of Sages,
And reveals that only passage through the Pure Land gate is possible for us.
He criticizes self-power endeavor in the myriad good practices,
And encourages us solely to say the fulfilled Name embodying true virtue.
San-pu san shin ke on gon
Zo matsu ho metsu do-hi in
Is-sho zo aku chi gu zei
Shi an nyo gai sho myo ka
With kind concern he teaches the three characteristics of entrusting and non-entrusting,
Compassionately guiding all identically, whether they live when the dharma survives as but form, when in its last stage, or when it has become extinct.
Though a person has committed evil all his life, when he encounters the Primal Vow,
He will reach the world of peace and realize the perfect fruit of enlightenment.
Zen-do doku myo bus-sho i
Ko ai jo san yo gyaku aku
Ko myo myo go ken in nen
Kai-nyu hon gan dai-chi kai
Shan-tao alone in his time clarified the Buddha’s true intent;
Sorrowing at the plight of meditative and non meditative practicers and people of grave evil,
He reveals that Amida’s light and Name are the causes of birth.
When the practicer enters the great ocean of wisdom, the Primal Vow,
Gyo-ja sho-ju kon go shin
Kyo-ki ichi nen so o go
Yo-I dai to gyaku san nin
Soku sho hos-sho shi jo raku
He receives the diamondlike mind
And accords with the one thought-moment of joy; whereupon,
Equally with Vaidehi, he acquires the threefold wisdom
And is immediately brought to attain the eternal bliss of dharma-nature.
Gen shin ko kai ichi dai kyo
Hen ki an nyo kan is-sai
Sen zo shu shin han sen jin
Ho ke ni do sho ben ryu
Genshin, having broadly elucidated the teachings of Sakyamuni’s lifetime,
Wholeheartedly took refuge in the land of peace and urges all to do so;
Ascertaining that minds devoted to single practice are profound, to sundry practice, shallow,
He sets forth truly the difference between the fulfilled land and the transformed land.
Goku ju aku nin yui sho butsu
Ga yaku zai-hi ses-shu chu
Bon no sho gen sui fu ken
Dai-hi mu ken jo sho ga
The person burdened with extreme evil should simply say the Name:
Although I too am within Amida’s grasp,
Passions obstruct my eyes and I cannot see him;
Nevertheless, great compassion is untiring and illumines me always.
Hon shi gen ku myo buk-kyo
Ren min zen maku bon bu nin
Shin shu kyo sho ko hen shu
Sen jaku hon gan gu aku se
Master Genku, well-versed in the Buddha’s teaching,
Turned compassionately to foolish people, both good and evil;
Establishing in this remote land the teaching and realization that are the true essence of the Pure Land way,
He transmits the selected Primal Vow to us of the defiled world:
Gen rai sho-ji rin den ge
Ket-chi gi jo I sho shi
Soku nyu jaku jo mu I raku
Hit-chi shin jin I no nyu
Return to this house of transmigration, of birth-and death,
Is decidedly caused by doubt.
Swift entrance into the city of tranquillity, the uncreated,
Is necessarily brought about by shinjin.
Gu kyo dai ji shu shi tou
Jo sai mu hen goku joku aku
Do zoku ji shu gu do shin
Yu-I ka shin shi ko so se-tsu
The mahasattvas and masters who spread the sutras
Save the countless beings of utter defilement and evil.
With the same mind, all people of the present, whether monk or lay,
Should rely wholly on the teachings of these venerable masters.
Shoshinge is traditionally followed by the chanting of six sets of Nembutsu and Wasan. Wasan are poems composed by Shinran Shonin, which explain his teaching in a simple form. There are three collections of Wasan (for more information about Shinran’s Wasan please see Way of Jodo Shinshu). In the recording offered here, the first six of these poems are chanted. It concludes with the „Ekoku,“ written by Shan Tao (Zendo in Japanese, 618-681 CE), which expresses the aspiration that all beings benefit by the truth and virtue of the dharma.
Namuamidabutsu…..Mi da jo-u bu-tsu no ko no ka ta wa
I ma ni jik ko-u o-o he ta ma e ri
Ho-sshi-n no ko-u ri-i-n ki wa mo na ku
Se no mo-u myo-u o te ra su na-ri
Namuamidabutsu…..Amida has passed through ten kalpas now
Since realizing Buddhahood;
Dharma-body’s wheel of light is without bound,
Shining on the blind and ignorant of the world.
Namuamidabutsu…..Chi e no ko-u myo-u ha ka ri na shi
U ryo-u no sho so-u ko to go to ku
Ko-u ke-u ka mu ra-a nu mo no wa na shi
Shi-n ji-tsu myo-u ne ki myo-o se-yo
Namuamidabutsu…..The light of wisdom exceeds all measure,
And every finite living being
Receives this illumination that is like the dawn,
So take refuge in Amida, the true and real light.
Namuamidabutsu…..Ge da-tsu no ko-u ri-n ki wa mo na shi-i
Ko-u so-ku ka mu ru-u mo no wa mi na
U-u mu o ha no ru to no be ta mo o
Byo-u do-u ka-ku ni ki myo-o se yo
Namuamidabutsu…..The liberating wheel of light is without bound;
Each person it touches, it is taught,
Is freed from attachments to being and nonbeing,
So take refuge in Amida, the enlightenment of nondiscrimination.
Namuamidabutsu…..Ko-u u-n mu ge nyo-o ko-o ku-u
Is sa-i no u ge ni-i sa wa ri na shi
Ko-u ta-ku ka mu ra nu mo no zo na ki
Na-n ji-i gi o ki myo-o se yo
Namuamidabutsu…..The cloud of light is unhindered, like open sky;
There is nothing that impedes it.
Every being is nurtured by this light,
So take refuge in Amida, the one beyond conception.
Namuamidabutsu…..Sho-u jo-u ko-o-u myo-u na ra bi na shi-i
Gu shi-i ko-u no yu e na re ba
I is-sa i no gok-ke mo no zo ko ri nu
Hik-kyo-u e o ki myo-o se yo
Namuamidabutsu…..The light of purity is without compare.
When a person encounters this light,
All bonds of karma fall away;
So take refuge in Amida, the ultimate shelter.
Namuamidabutsu…..Bu-uk-ko-u se-u e-u sa-i da-i  i-chi
Ko-u e-n no-u but-to na zu ke ta ri
Sa-n zu no ko-ku a-n hi ra ku na ri
Da-i o-u gu-u o ki myo-o se yo
Namuamidabutsu…..The Buddha’s light is supreme in radiance;
Thus Amida is called „Buddha, Lord of Blazing Light.“
It dispels the darkness of the three courses of affliction,
So take refuge in Amida, the great one worthy of offerings.
(Ekoku)
Ga-n ni shi ku doku
Byo-u do-u se i-sa-i
Do-u ho-su bo da-i shi-n
O-u Jo-u a-n ra-a ko-o
(Ekoku)
I vow that the merit-virtue of this truth
Be shared equally with all beings.
May we together awaken the Bodhi Mind,
And be born in the realm of Serenity and Joy.


Sanbutsuge

(Titel anklicken für eine mp3 Aufnahme)

Sanbutsuge Text: Translation:
Ko gen gi gi
I jin mu goku
Nyo ze en myo
Mu yo to sha
The shining face of the Buddha is glorious;
Boundless is his magnificence.
Radiant splendor such as his
Is beyond all comparison.
Nichi gatsu ma ni
Shu ko en yo
Kai shitsu on pei
Yu nyaku ju moku
The sun, the moon and the mani-jewel,
Though shining with dazzling brightness,
Are completely dimmed and obscured
As if they were a pile of ink-sticks
Nyo rai yo gen
Cho se mu rin
Sho gaku dai on
Ko ru jippo
The countenance of the Tathagata
Is beyond compare in the whole world.
The great voice of the Enlightened One
Resounds throughout the ten regions.
Kai mon sho jin
San mai chie
I toku mu ryo
Shu sho ke u
His morality, learning, endeavor,
Absorption in meditation, wisdom
And magnificent virtues have no equal;
They are wonderful and unsurpassed.
Jin tai zen en
Sho butsu ho kai
Gu jin jin no
Ku go gai tai
He meditates deeply and directly
On the oceanic Dharma of all the Buddhas.
He knows its depth and breadth
And penetrates to its farthest end.
Mu myo yoku nu
Se son yo mu
Nin o shi shi
Jin toku mu ryo
Ignorance, greed and anger
Are forever absent in the World-Honored One.
He is the lion, the most valiant of all men;
His glorious virtue is unlimited.
Ku kun ko dai
Chi e jin myo
Ko myo i so
Shin do dai sen
His meritorious achievements are vast;
His wisdom is deep and sublime.
His light, with awe-inspiring glory, [267b]
Shakes the universe of a thousand million worlds.
Gan ga sa butsu
Zai sho ho o
Ka do shoji
Mi fu ge datsu
I resolve to become a Buddha,
Equal in attainment to you, O holy king of the Dharma,
To save living beings from birth-and-death,
And to lead them all to emancipation.
Fu se jo i
Kai nin sho jin
Nyo ze san mai
Chi e ijo
My discipline in giving, mind-control,
Moral virtues, forbearance and effort,
And also in meditation and wisdom,
Shall be supreme and unsurpassed.
Go sei toku butsu
Fu gyo shi gan
Issai ku ku
I sa dai an
I vow that, when I have become a Buddha,
I shall carry out this promise everywhere;
And to all fear-ridden beings
Shall I give great peace.
Ke shi u butsu
Hyaku sen oku man
Mu ryo dai sho
Shu nyo go j a
Even though there are Buddhas,
A thousand million kotis in number,
And multiudes of great sages
Countless as the sands of the Ganges,
Ku yo is sai
Shi to sho butsu
Fu nyo gu do
Ken sho fu gyaku
I shall make offerings
To all those Buddhas.
I shall seek the supreme Way
Resolutely and tirelessly.
Hi nyo go ja
Sho butsu se kai
Bu fu ka ge
Mu shu setsu do
Even though the Buddha-lands are as innumerable
As the sands of the Ganges,
And other regions and worlds
Are also without number,
Ko myo shissho
Hen shi sho koku
Nyo ze sho jin
I jin nan ryo
My light shall shine everywhere,
Pervading all those lands.
Such being the result of my efforts,
My glorious power shall be immeasurable.
Ryo ga sa butsu
Koku do dai ichi
Go shu ki myo
Do jo chozetsu
When I have become a Buddha,
My land shall be most exquisite,
And its people wonderful and unexcelled;
The seat of Enlightenment shall be supreme.
Koku nyo naion
Ni mu to so
Ga to aimin
Do datsu issai
My land, being like Nirvana itself,
Shall be beyond comparison.
I take pity on living beings
And resolve to save them all.
Jippo rai sho
Shin etsu sho jo
I to ga koku
Ke raku an on
Those who come from the ten quarters
Shall find joy and serenity of heart;
When they reach my land,
They shall dwell in peace and happiness.
Ko butsu shin myo
Ze ga shin sho
Hotsu gan o hi
Riki sho sho yoku
I beg you, the Buddha, to become my witness
And to vouch for the truth of my aspiration.
Having now made my vows to you,
I will strive to fulfilll them.
Jippo se son
Chi e mu ge
Jo ryo shi son
Chi ga shin gyo
The World-Honored Ones in the ten quarters
Have unimpeded wisdom;
I call upon those Honored Ones
To bear witness to my intention.
Ke ryo shin shi
Sho ku doku chu
Ga gyo sho jin
Nin ju fu ke
Even though I must remain
In a state of extreme pain,
I will diligently practice,
Enduring all hardships with tireless vigor.
Jodo Shinshu chants are traditionally followed by the chanting of Nembutsu in the form of six repetitions of „Na Man Da Bu (an abreviation of Namo Amida Butsu) and end with the „Ekoku,“ written by Shan Tao (Zendo in Japanese, 618-681 CE), which expresses the aspiration that all beings benefit by the truth and virtue of the dharma.
Na Man Da Bu
Na Man Da Bu
Na Man Da Bu
Na Man Da Bu
Na Man Da Bu
Na Man Da Bu
(Ekoku)
Ga-n ni shi ku doku
Byo-u do-u se i-sa-i
Do-u ho-su bo da-i shi-n
O-u Jo-u a-n ra-a ko-o
(Ekoku)
I vow that the merit-virtue of this truth
Be shared equally with all beings.
May we together awaken the Bodhi Mind,
And be born in the realm of Serenity and Joy.

Juseige

(Titel anklicken für eine mp3 Aufnahme)
Juseige Text: Translation:
Ga gon cho se gan
Hisshi mu jo do
Shi gan fu man zoku
Sei fu jo sho gaku
I establish the Vows unexcelled,
And reach the Highest Path, Bodhi,
Were these Vows unfulfilled,
I would never attain Enlightenment.
Ga o mu ryo ko
Fu i dai se shu
Fu sai sho bin gu
Sei fu jo sho gaku
I will be the great provider,
Throughout innumerable kalpas,
Should I fail to save all in need,
I would never attain Enlightenment.
Ga shi j o butsu do
Myo sho cho jippo
Ku kyo mi sho mon
Sei fu jo sho gaku
Upon my attaining Enlightenment,
If my Name were not heard anywhere,
In the ten quarters of the universe,
I would never attain Enlightenment.
Ri yoku jin sho nen
Jo e shu bon gyo
Shi gu mu jo do
I sho tennin shi
Practicing the Holy Way — selflessness,
Depth in right reflection and pure wisdom,
Aspiring toward the highest path,
I will be the teacher of devas and men.
Jin riki en dai ko
Fu sho mu sai do
Sho jo san ku myo
Ko sai shu yaku nan
My wondrous power by its great light,
Brightens the countless lands throughout,
Removes the darkness of the three defilements,
And delivers all from suffering and pain.
Kai hi chi e gen
Messhi kon mo an
Hei soku sho aku do
Tsu datsu zen shu mon
Opening the eyes of Wisdom,
I will end this darkness of ignorance.
Blocking all the paths of evil,
I will open the gate to Attainment.
Ko so jo man zoku
I yo ro jippo
Nichi gatsu shu ju ki
Ten ko on pu gen
Having attained Buddhahood untainted,
My august air shall illumine the ten quarters.
The sun and the moon being outshone,
The celestial lights shall hide in shame.
I shu kai ho zo
Ko se ku doku ho
Jo o dai shu chu
Seppo shi shi ku
I will open the Dharma-storehouse
And bestow upon all the treasure of my virtues.
Constantly going among the masses,
I will preach the Dharma with a lion’s roar.
Ku yo issai butsu
Gu soku shu toku hon
Gan e shitsu jo man
Toku i san gai o
Paying homage to all the Buddhas
I will be endowed with all virtues.
Vows and Wisdom completely realized,
I will be master of the three worlds.
Nyo butsu mu ge chi
Tsu datsu mi fu sho
Gan ga ku e riki
To shi sai sho son
As Buddha’s wisdom unimpeded
Has no place its light cannot reach,
So my power of Merit and Wisdom
Shall be equal to the Honored One’s.
Shi gan nyakkoku ka
Dai sen o kan do
Ko ku sho tennin
To u chin myo ke
If my vows be certainly fulfilled,
May this whole universe quake.
And may the host of devas
Rain wondrous blossoms from the sky.
Jodo Shinshu chants are traditionally followed by the chanting of Nembutsu in the form of six repetitions of „Na Man Da Bu (an abreviation of Namo Amida Butsu) and end with the „Ekoku,“ written by Shan Tao (Zendo in Japanese, 618-681 CE), which expresses the aspiration that all beings benefit by the truth and virtue of the dharma.
Na Man Da Bu
Na Man Da Bu
Na Man Da Bu
Na Man Da Bu
Na Man Da Bu
Na Man Da Bu
(Ekoku)
Ga-n ni shi ku doku
Byo-u do-u se i-sa-i
Do-u ho-su bo da-i shi-n
O-u Jo-u a-n ra-a ko-o
(Ekoku)I vow that the merit-virtue of this truth
Be shared equally with all beings.
May we together awaken the Bodhi Mind, And be born in the realm of Serenity and Joy.




Junirai

(Titel anklicken für eine mp3 Aufnahme)
Junirai Text: Translation:
KEI SHU TEN NIN SHO KU GYO
AMIDA SEN RYO ZOKU SON
ZAI HI MI MEU AN RAKKOKU
MU RYO BUSSHI SHU I NEU
Gods and men all bow in awe
To Amida, the revered,
In Buddha’s wondrous Pure Land
Bodhisattvas gather ’round
KON JIKI SHIN JO NYO SEN NO
SHA MA TA GYO NYO ZO BU
RYO MOKU JO NYAKU SHO REN GE
KO GA CHO RAI MI DA SON
Golden form like the Mountain King,
Steadfast like the elephant’s pace,
Buddha’s eyes like the blue lotus,
Thus I bow to Amida.
MEN ZEN EN JO NYO MAN GATSU
I KO YU NYO SEN NICHI GATSU
SHO NYO TEN KU KU SHI RA
KO GA CHO RAI MI DA SON
Buddha’s form round like the moon,
Bright like thousand suns and moons,
Buddha’s voice like the nightingale
Thus I bow to Amida.
KAN NON CHO DAI KAN CHIU JIU
SHU JU MEU SO HO SHO GON
NO BUKU GE DO MA KEU MAN
KO GA CHO RAI MI DA SON
Buddha’s figure on Kannon’s crown
Adorned with wondrous features,
Buddha subdues evilness,
Thus I bow to Amida.
MU BI MU KU KO SHO JO
SHU TOKU KEU KETSU NYO KO KU
SHO SA RI YAKU TOKU JI ZAI
KO GA CHO RAI MI DA SON
B’yond compare Amida’s pure,
Virtues shining clear like space,
All benefit from Buddha
Thus I bow to Amida.
JIPPO MYO MON BO SASSHU
MU RYO SHO MA JO SAN DAN
I SHO SHU JO GAN RIKI JIU
KO GA CHO RAI MI DA SON
Bodhisattvas, all renown,
Maras, too, praise Amida,
Primal Vow made for our sake.
Thus I bow to Amida.
KON TAI HO KEN CHI SHO KE
ZEN GON SHO JO MEU DAI ZA
O HI ZA JO NYO SEN NO
KO GA CHO RAI MI DA SON
Golden ponds where lotus bloom
Towers a throne of goodness,
Buddha lives like the Mountain King,
Thus I bow to Amida.
JIPPO SHO RAI SHO BUSSHI
KEN GEN JIN ZU SHI AN RAKU
SEN GO SON GEN JO KU GYO
KO GA CHO RAI MI DA SON
Bodhisattvas come afar,
Attaining true happiness,
They revere the Buddha’s face,
Thus I bow to Amida.
SHO U UM JO MU GA OO
YAKU NYO SUI GATSU DEN YO RO
I SHU SE PO MU MYO JI
KO GA CHO RAI MI DA SON
All life changes like the dew
We have no permanent self,
Buddha teaches this law to all,
Thus I bow to Amida.
HI SON BUSSETSU MU AKU MYO
YAKU MU NYO NIN AKU DO FU
SHU NIN SHI SHIN KYO HI SON
KO GA CHO RAI MI DA SON
No evil in the Pure Land,
And no fear of evil paths,
Faithful hearts honor Buddha,
Thus I bow to Amida.
HI SON MU RYO HO BEN KYO
MU U SHO SHU AKU CHI SHIKI
O JO FU TAI SHI BO DAI
KO GA CHO RAI MI DA SON
Saving us through many ways,
No tempters, no evil friends,
Birth leads to enlightenment
Thus I bow to Amida.
GA SETSU HI SON KU DOKU JI
SHU ZEN MU HEN NYO KAI SUI
SHO GYAKU ZEN GON SHO JO SHA
E SE SHU JO SHO HI KOKU
Amida, thus I have praised,
Virtues boundless like the sea,
These virtues shared with others,
For Birth into the Pure Land.
JodoShinshu chants are traditionally followed by the chanting of Nembutsu in the form of six repetitions of „Na Man Da Bu (an abreviation of Namo Amida Butsu) and end with the „Ekoku,“ written by Shan Tao (Zendo in Japanese, 618-681 CE), which expresses the aspiration that all beings benefit by the truth and virtue of the dharma.
Na Man Da Bu
Na Man Da Bu
Na Man Da Bu
Na Man Da Bu
Na Man Da Bu
Na Man Da Bu
(Ekoku)
Ga-n ni shi ku doku
Byo-u do-u se i-sa-i
Do-u ho-su bo da-i shi-n
O-u Jo-u a-n ra-a ko-o
(Ekoku)
I vow that the merit-virtue of this truth
Be shared equally with all beings.
May we together awaken the Bodhi Mind,
And be born in the realm of Serenity and Joy.
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Veröffentlicht on 30. März 2010 at 15:56  Comments (2)  

2 KommentareHinterlasse einen Kommentar

  1. Please how can Í get amida kyo audio? Tks a lot.

  2. Try this link: http://www.myfreemp3.re/l/73555543_277337971/


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