Sutras, chants & songs

The long sutra on the Buddha of immeasurable life was compiled in the era of the Kushan Empire in the 1st and 2nd centuries by an order of Mahīśāsaka monks who flourished in the Gandhāra region. It seems clear also the influence of the Lokottaravāda sect in its compilation as common elements with the Mahāvastu can be seen. In this sutra, Shakyamuni Buddha relates how the mendicant monk, Dharmākara, practicing under the tutelage of the Tathāgata Lokeśvararāja, established the 48 vows with the aim of saving all suffering people. To fulfill those vows, he created a pure land in the West called Sukhavati, and by fulfilling his vows he became the Amida Buddha. The sutra states that if a person trusts in these vows and says Amida's name, he will be born in Sukhāvatī and there become a buddha. 

The long sutra contains the original promise of Amida Buddha, as well as the story of how his aspirations arose and how they were fulfilled, providing a path of liberation to all beings. It therefore has a central role in the Jodo Shinshu.

The short sutra on Amida Buddha was translated from Sanskrit into classical Chinese by the master Tripiṭaka Kumārajīva in 402, but may have existed in India as early as 100 AD. This sutra is peculiar in that it is the only sutra that does not present Shakyamuni Buddha's answer to a question posed by his disciples, but in it, Shakyamuni spontaneously addresses Shariputra and communicates to him with great enthusiasm the Pure Land teaching of Amida Buddha. The Amida-kyō is frequently recited in religious services. It begins by describing the splendors of Sukhavati, the pure land of Amida, and then explains what one must do to be born there. The Buddhas of the six directions (east, west, north, south, above and below), like Shakyamuni, extol the virtues of Amida Buddha, and recommend that all people generate the wish to be born in this Buddha-field or land by commending and reciting Amida's name.

Succinctly, the Amida Sutra emphasizes the name (Namu Amida Butsu) as the vehicle that enables us to attain awakening and liberation from suffering.

According to tradition, the contemplation sutra on the Buddha of immeasurable life or visualization sutra was translated into Chinese by a monk named Kalayashas between 424 and 442 AD. There are different scholarly opinions as to whether this sutra was originally composed in China or whether its Sanskrit original was lost, as it has not been found to date. Its content reflects some of the meditation techniques that were practiced among Buddhist groups living in Central Asia. It tells the story of King Ajatasatru and his mother Vaidehi. One day, Vaidehi, who was in anguish in the midst of a deep family tragedy involving, among others, her son and husband, invokes the help of Shakyamuni Buddha. He comes to her aid and, to alleviate her distress, shows her the innumerable pure lands or Buddha-fields existing in all directions and asks her to choose one. She chooses Sukhavati, and so, Shakyamuni Buddha describes Sukhavati by means of 16 types of visualizations; among them are not only the characteristics of the Buddha, Bodhisattvas and the Pure Land, but also the people who are born in it. 

This sutra is of great importance as it advances the idea that even the person of bad karma, self-centeredness and unscrupulousness can reach the Pure Land/awakening if, even on his deathbed, he listens to and commends himself to the Buddha's name: Namu Amida Butsu.

The poem on how to commend ourselves to the nembutsu (Shōshinge) comes from Shinran Shonin's masterpiece, Kyōgyōshinshō, specifically from the second volume dealing with the practice. There are three styles for chanting this poem: sofu, gyōfu and shimpu. The most commonly used form is the semi-formal style called sofu which can be recited both in everyday life and in solemn celebrations.

This poem named the praises of the Buddha, comes from the long sutra of the Buddha of immeasurable life, where Dharmakara, the future Amida Buddha, praises the dharma and his teacher, Lokesvararaja Buddha. Furthermore, this bodhisattva expresses his wish to become a Buddha full of wisdom and compassion who is committed to saving all suffering beings in this illusory world even if it means plunging himself into suffering and pain. It is usually chanted in the morning in the main hall of the mother temple Nishi-Honganji.

This poem comes from the Buddha's long sutra of immeasurable life and summarizes in three promises the aspiration formulated in the Sanbutsuge and detailed through the 48 vows. The three promises reiterated by Dharmakara in this poem are: (1) that all his incomparable vows will be fulfilled; (2) that he will become a great benefactor who will help all suffering beings; and (3) that he will attain awakening and his name (Namu Amida Butsu) will resound throughout the cosmos. It is usually chanted in the evening in the main hall or Amida hall of the mother temple Nishi-Honganji.

This poem was also taken from the long sutra of the Buddha of immeasurable life. It expresses the words of Shakyamuni Buddha where he testifies about the attainment of Amida Buddha's vows and also, it contains one of the few instances where Amida Buddha speaks directly in the sutra and gives us his teaching.

This poem, called the Twelve Reverences, was written by the bodhisattva Nagarjuna, the first of the root masters of the Jodo Shinshu. He praises the beauty and sacredness of the pure land while expressing his wish to be born there through twelve stanzas in which he bows to Amida Buddha.

The short nembutsu "na man da bu" is an abbreviation of the name "Namu Amida Butsu" which we recite six times after the Shoshinge or other chant. The verse of merit transfer (ekō) comes from the last stanza of Master Shan-tao's Kisanbōge and is recited to end the service.

It is a combination of nembutsu and Shinran Shonin poems (usually the first six of the Jōdo wasan). The wasan are sung with a rhythm reminiscent of the midnight verses, Chūya-raisan, from master Shan-tao's ōjōraisan; while the nembutsu are inspired by the Hanju-san of the same author. They usually accompany the Shōshinge.

The triple invitation precedes the chanting of the sutras and is addressed (1) to the Tathagata Amida, (2) to the Tathagata Shakyamuni and (3) to the Tathagatas of the ten directions. This text comes from the Hōjisan of master Shan-tao, while the music is inspired by the shōmyō of the Tendai school. On solemn occasions, symbolic petals (keha) are scattered while chanting.

Vandana is an ancient chant praising the Buddha; while in Tisarana, we take refuge in the three treasures (the Buddha, the Dharma and the Sangha). Both can be chanted in Pali or in translation into the language of the practitioner.

This poem is one of the most popular wasan we sing, and is usually sung in its original Japanese lyrics.

The twelve lights of Amida is a chant that comes from a selection of the first fourteen stanzas of the work San Amida Butsu Ge by Master Tan-Luan. In our sangha we have a special affection and devotion to it.

Master Rennyo's letters are a permanent source of inspiration in our school. Perhaps the most popular of them is 'On White Bones' which is often recited at funerals and in other situations of special importance.