Sutra for Service
Sutra
SHOSHINGE 正信念仏偈
Shoshin Nembutsuge (Hymn of True Entrusting Heart and the Nembutsu) was written by Shinran Shonin to encapsulate the teachings of Jodo Shinshu, and appears in the Chapter on Practice of his Kyogyoshinsho (The True Teaching, Practice, and Realization of the Pure Land Way). In it, Shinran Shonin declares his entrusting to the workings of Amida Buddha’s Primal Vow, and expresses his joy and gratitude in being guided by the Sutra of the Buddha of Immeasurable Light and the seven eminent masters (patriarchs) of India, China, and Japan, to encounter the Nembutsu teaching. Wasan are poems of praise composed in Japanese that laud the intrinsic nature and significance of Kyogyoshinsho.
The eighth generational head priest of the Hongwanji, Rennyo Shonin, added the chanting of the Nembutsu to Shoshin Nembutsuge and Wasan, rescribing that it be used for Jodo Shinshu services.
親鸞聖人が『教行信証』行巻に、浄土真宗のみ教えを簡潔に示された讃歌です。
阿弥陀さまのご本願を信じ、『仏説無量寿経』やインド・中国・日本の七人の高僧の導きによって、お念仏のみ教えにめぐり遇えた喜びを深く感謝されています。和讃は、『教行信証』のお心を和語（日本の言葉）で讃えられた歌です。
第八代蓮如上人は、正信念仏偈と和讃に念仏を加えて、浄土真宗の勤行（おつとめ）と定められました。
JUSEIGE 重誓偈
Juseige (Verses Reiterating the Vows) appears in the first volume of the Sutra on the Buddha of Immeasurable Life.
Bodhisattva Dharmakara, who became Amida Buddha in the beginningless past, appears and sets forth his all-surpassing Forty-Eight Vows with which to save all beings, and promises to fulfill them all without fail.
This gatha is so named because Amida Buddha reiterated in his Vows, that should all beings wallowing in the sea of delusion not be saved and that should there be any place that his Name, Namo-Amidabutsu, not be heard, he will not attain Buddhahood.
『仏説無量寿経』の上巻にある讃歌です。
はるかな昔に仏となった阿弥陀さまは、すべての苦悩の人々を救うため法蔵菩薩として現れ、世に超えた四十八の願い（ご本願）をおこされました。
そして、心貧しく苦しみ悩む人々を迷いの海から救い出し、南無阿弥陀仏の名号にこめられた心を伝えることができなければ、決して仏にはならないと、重ねて誓われています。
SANBUTSUGE 讃仏偈
Sambutsuge (Verses in Praise of the Buddha) appears in the first volume of the Sutra on the Buddha of Immeasurable Life.
In this gatha, Bodhisattva Dharmakara, who became Amida Buddha in the beginningless past, praises the discourse on the Dharma and the brilliantly majestic appearance of his teacher, Buddha Lokesvararaja. Bodhisattva Dharmakara expresses his desire to become a Buddha overflowing with wisdom and compassion.
Further, he vows that he will save all beings who are suffering in the world of delusion, enabling them to cross over to the other shore, having no regret, even if it would mean sinking in to the poisonous swamp of suffering and pain himself.
『仏説無量寿経』の上巻にある讃歌です。
はるかな昔に仏となられた阿弥陀さまは、すべての苦悩の人々を救うため法蔵菩薩として現れ、師の世自在王仏のご説法とその光り輝くお姿を讃え、自らも智恵と慈悲にあふれた仏になりたいと願われました。
そして、すべての人々をさとりの岸へわたすまでは、たとえ苦難の毒の中に沈もうとも、決して後悔することはない、と誓われています。
JUNIRAI 十二礼
Junirai (Twelve Adorations) was composed by Nagarjuna, the first of the seven masters of Jodo Shinshu. Since he repeatedly praises and expresses his reverence of Amida Buddha twelve times, it is thus named.
Nagarjuna lauds the beauty, grandeur, and preciousness of the Pure Land which manifests the virtues of Amida Buddha, and expresses the desire to be born in the Pure Land. Amida Buddha’s aspiration is to save all beings and enable them to attain birth in the Pure Land.
インドにお生まれになった七高僧の第一祖・龍樹菩薩がつくられた讃歌で、讃嘆礼拝の心が十二回繰り返されていますので、「十二礼」と呼ばれています。
阿弥陀さまの尊いお姿や、すべての人々を慈しみはぐくんで、思いのままに救済されるお徳と、そのお浄土の聖者がたや美しいお荘厳（ありさま）を讃えられ、人々とともにお浄土に生まれさせていただき、その喜びを共にしたいと願われています。
Three Treasures
Leader:
Hard is it to receive the human form. Now we have received it. Difficult is it to hear the Buddha-Dharma. Now we hear it. If we do not receive awakening in this life, in what life shall we do do? With sincerity, let us take refuge together in the Three Treasures.
Leader and Sangha (in unison):
I TAKE REFUGE IN BUDDHA.
Together with all beings, may we attain the Great Way of Enlightenment, awakening to the supreme intent of the Buddha.
I TAKE REFUGE IN DHARMA.
Together with all beings, may we enter the storehouse of Dharma, acquiring Wisdom as deep as the ocean.
I TAKE REFUGE IN SANGHA.
Together with all beings, may we become united as the Great Assembly, being free of all bondage.
Leader:
Hard is it to encounter the supreme, profound, and wondrous Dharma even in a hundred thousand million kalpas. Now we are able to hear and receive it. Let us throughly understand the true intent of the Tathagata.
礼讃文
－三帰依文 －
人身うけがたし、今すでに受く。仏法聞きがたし、今すでに聞く。この身今生にむかって度せずんば、さらにいづれの生にむかってかこの身を度せん。大衆もろともに至心に三宝に帰依したてまつるべし。
Ninjin ukegatashi ima sude ni uku. Buppo kikigatashi ima sude ni kiku. Kono mi konjo ni mukatte dosezumba, sara ni izure no sho ni mukatte ka kono mi o dosen. Daishu morotomo ni, shishin ni sambo ni kieshi tate matsuru beshi.
みずから仏に帰依したてまつる。まさに願わくは衆生とともに、大道を体解して無上意をおこさん。
Mizukara butsu ni kieshi tatematsuru. Masani negawaku wa shujo to tomo ni, daido o taige shite mujoi o okosan.
みずから法に帰依したてまつる。まさに願わくは衆生とともに、ふかく経蔵に入りて智恵海のごとくならん。
Mizukara ho ni kieshi tatematsuru. Masani negawaku wa shujo to torno ni, fukaku kyozo ni irite chie umi no gotoku naran.
みずから僧に帰依したてまつる。まさに願わくは衆生とともに、大衆を統理して一切無碍ならん。
Mizukara so ni kieshi tatematsuru. Masani negawaku wa shujo to torno ni, daishu o tori shite issai muge naran.
無上甚深微妙の法は、百千万劫にもあい遇うことかたし。われ今見聞し受持することをえたり。願わくは如来の真実義を解したてまつらん。
Mujo jinjin mimyo no ho wa, hyaku sen man go nimo aio koto katashi. Ware ima kemmonshi juji suru koto o etari, negawaku wa nyorai no shinjitsu gi o geshi tatematsuran.