The “Diligent Daily Practice of Ittōen”—A draft translation

Tenkō-san’s handwritten characters on the tengai (headscarf) that is worn both in worship and at work at Ittōen. A circle is drawn in the upper centre (see main text below), and the characters read:  古のこゝ路 　この身　こ能くらし　八十八翁　天香   which means, “This heart, this body, this life — 88 year-old man, Tenko (with his monogram/signature).”  古のこゝ路 　この身　こ能くらし is written in variant kana characters, and in standard kana characters it reads: このこころ 　この身　このくらし. My profound thanks to Miki Nakura for writing to Kimura Yayoi-san at Ittōen asking for this explanation of Tenkō-san’s hard to read calligraphy. 

Recently my friend and, indeed, Dharma-friend, Miki Nakura-san, was teaching Seiza (Quiet Sitting) at the Ittōen community in Kyoto that was founded by Tenkō Nishida-san. As regular readers of this blog will know Miki and I recently translated the Kōmyō Kigan, the Prayer for Light (Provisonal) that is a important text within their community. Indeed, I’m pleased, and highly honoured, recently to have learned that our translation is, at some point, going to be used by the Ittōen community on its website and in other materials. 

But, although I knew about their use of the Kōmyō Kigan, I didn’t know anything more about their morning and evening offices other than what one could glean from the 1969 English translation of Tenkō-san’s book, “Life of Ittōen: A New Road to Ancient Truth” and the following passage from their Japanese website: 

At Ittōen there is no specific principal image; since the essences of the various religions are worshipped, the worship hall is arranged so as to worship Great Nature through the round window at the front. That is both God and Buddha—what Ittōen calls “the Light.” The morning office centres on worship and on a gāthā from the Vimalakīrti Sūtra and “One Fact”; the evening office centres on the Heart Sūtra and the Vimalakīrti gāthā. The “Vimalakīrti Sūtra” is the scripture of the lay awakened one Vimalakīrti, a forerunner of Ittōen; the “Heart Sūtra” is a short scripture that summarises the essence of Buddhism; and “One Fact” is a passage from the “Record of the Fragrant Cave of Heavenly Flowers”, a record of Tenkō-san’s inner realisation in his new life. This succinctly expresses the Ittōen way of life. 

Ittōen’s main worship-hall, the “Water-Moon Dōjō” (on right-hand pillar), mentioned in Tenkō-san’s Rokuman Gyōganka. Photos: Miki Nakura.

Detail of the window

So, for many years, I’ve wondered what happens in the morning and evening offices held at at Ittōen? Well, during Miki’s last visit he kindly sent me a copy of their book of offices, and very interesting and inspiring it is, and so I publish a draft translation of it here for your interest, and I hope, pleasure. Just to note that I’ll be continually correcting this page as I work through the many mistakes it assuredly contains. But, I’m reasonably confident that the translation which follows is good enough for us to get a good, initial idea of Ittōen’s daily offices/prayers. 

Diligent Daily Practice of Ittōen

Just a couple of notes: 

All the hymns contained here are by Tenkō-san, as are the opening and closing verses, the Kōmyō Kigan, and One Fact. The Words of Thanksgiving also seem to be Tenkō-san’s. If they are, then this can be thought of as a Shintō-style thanksgiving norito addressed to Amaterasu-Ōmikami, composed/curated by Nishida Tenkō specifically for Ittōen’s use. It borrows the traditional frame (honorific openings/closings, “august heart,” reverent diction) and fills it with Ittōen’s ethics. 

The Buddhist texts seem, for the most part, to be standard versions (with occasional, minor adaptions) used by Buddhist communities. The verse (gāthā) from the Vimalakīrti Sūtra comes from end of Chapter 8, “The Buddha Way”. 

The 〇 before many of the texts appears in the original. It is a symbol of oneness and perfection that Tenkō-san used in many of his hand written texts, such as the one at the top of this post. 

I have attempted to translate the texts from the Bible and the Qur’an at the end of this service book straight from the Japanese rather than doing this by referring back to well-known English translations [for an exploration of this, see HERE). I have done this simply to give an English reader a sense of the text as it appears in Japanese. It is not a perfect solution (nor, indeed, are they perfect translations) but I hope they help the reader sense the subtle differences that are present . . .

—o0o—

Diligent Daily Practice of Ittōen 
Ittōen Nichinichi Gyōjishū

To worship is to let go of oneself. When one lets go of oneself, the whole is oneself.

        —Nishida Tenkō

(Note: This is Saying III in Nishida Tenkō’s book of fifty sayings called “Selflessness”) 

*  *  *

Contents of the Morning Office [Chōka]

The One • Clouds [王   雲 ] (NB: the meaning of this is unclear to me)

Returning-to-One [Kiitsu]—with four bows

Hymn: Vow of the Sixty Thousand Practices [Rokuman Gyōganka]

Silent Prayer

Verses from the Vimalakīrti Sūtra

“One Fact” [Ichi Jijitsu] from the Record of the “Fragrant Cave of Heavenly Flowers” [Tenka Kōdō]

Prayer for Light [Kōmyō Kigan]

*  *  *

Returning-to-One [Kiitsu]—with four bows

Hymn of the Sixty-Thousand Practices-and-Vows [Rokuman Gyōganka]（1）

I
Kami [God/s] of Heaven and Earth,
pray bear witness
to this, my petition,
suited to one such as I,
who is lacking in virtue.

II
Having sought out the root
of all the world’s afflictions,
I returned,
recognising it
as my own fault—this is my work.

III
I humbly pray:
grant that this labour
may serve to firm
the very soil
of my land of Hinomoto [Japan].

Hymn of the Sixty-Thousand Practices-and-Vows [Rokuman Gyōganka]（2）

I
Clinging to the Kami [God/s]
who guard the bedrock
deep beneath the Great Eight Isles,
I would offer up
my very life in prayer!

II
“All who live
within the Four Seas
are kin.”
O, that I could live
in accord with that Great August Heart.

 

 〇 Hymn of the Sixty-Thousand Practices-and-Vows [Rokuman Gyōganka]

Selected/Composed by Tenkō

 

O Kami [God/s] of Heaven and Earth, bear witness to this vow— 
a practice suited to one as lacking in virtue as I. 

It is a vow born of seeking out the very root of all the world’s hindrances, 
only to return, recognising it as my own fault. 

I beg you: grant me the Water-Moon Dōjō [Ittōen’s worship-hall]; 
may these myriad deeds, transient and insubstantial as flowers in the sky, serve to steady the land of Hinomoto [Japan, lit. the “origin of the sun”]. 

Clinging to the Kami [God/s] who guard the bedrock of the Great Eight Islands [Japan], 
I would offer my very life in prayer! 

“All who dwell within the Four Seas are kin.” 
O, that I might find a way to live in accord with that Great August Heart.

[Note: “All who dwell within the Four Seas are kin” is from one of the poems by the Emperor Meiji which appears towards the end of this service book.]

 

Silent Prayer

〇 Verses from the Vimalakīrti Sūtra

Wisdom-Perfection [Prajñāpāramitā] is the mother of the bodhisattva;
Skillful Means [Upāya] is the father.
Thus, there is nothing that is not brought forth.
Taking Dharma-joy [Dharma-prīti] as his wife,
And a heart of compassion [Karuṇā] as his daughter,
A mind of goodness and sincerity, his son.

The disciples [Śrāvakas] are his multitude of labourers;
The factors of enlightenment [Bodhipakṣa-dharma], his good friends [Kalyāṇamitra].
The perfections [Pāramitās] are his companions in the Dharma.
The chanting of Dharma-words is his garden of retention [Dhāraṇī];
The grove, of the painless Dharma;
The mansion, of ultimate serene emptiness [Śūnyatā].

Yielding to the mind’s transformations,
He accomplishes enlightenment [Bodhi] with each step.
Taking the four means of attraction [Saṃgrahavastu] as courtesans,
He makes them his music.
Adorning his form with the excellent marks [Anuvyañjana],
The fruit is the fruit of liberated wisdom [Prajñā].

Taking the Great Vehicle [Mahāyāna] as his chariot,
He travels upon the eightfold right path [Āryāṣṭāṅgika-mārga].
Adorning his demeanour with grace,
His upper robe is that of shame and conscience [Hrī and Apatrāpya].
His wealth holds the treasure of the seven riches [Sapta-dhana];
He practices precisely as he teaches.

Taking the four meditations [Catur-dhyāna] as his lion-throne,
He increases wisdom [Prajñā] through wide learning [Bahuśruta].
His food is the nectar [Amṛta] of the Dharma.
Taking profound faith [Adhyāśaya] as his flower garland,
The bath-water of samadhi [Samādhi] is warm and full;
Those who bathe here are the stain-free.

In the bath-pool of the eight liberations [Aṣṭa-vimokṣa],
He scatters flowers of the seven factors of enlightenment [Sapta-bodhyaṅga].
Galloping on the elephant and horse of the five superknowledges [Pañcābhijñā],
He tames them with one-pointed mind [Cittaikāgratā].
Taking the taste of liberation [Vimukti] as his refreshing drink,
He bathes profoundly with a pure heart.

He crushes and destroys the thieves of affliction [Kleśa],
Subduing the four kinds of Mara [Catur-māra].
Though he knows there is no arising or ceasing,
He manifests in all Buddha-lands [Buddha-kṣetra].
Like the sun, seen without fail,
He makes offerings to the countless Buddhas of the ten directions.

(The bodhisattva) of fearless power,
Perceives and knows all demonic events [Māra-karma].
For the many kinds of living beings [Sattva],
He holds no discriminative thoughts [Vikalpa].
Though he understands the difficulty of realizing emptiness [Śūnyatā],
He guides and transforms the host of beings.

Through forms, sounds, and dignified bearing [Irīyāpatha],
He can manifest all things simultaneously,
Showing how to follow their ways
By means of wisdom and skilful expedients [Upāya-kauśalya].
He may display old age, sickness, and death,
Or reveal the kalpa’s [Kalpa] end in conflagration.

Understanding all this as like an illusion [Māyā],
He lets people cling to ideas of permanence,
Then illuminates reality, so they perceive impermanence [Anitya].
Countless billions of beings
Gather to invite the bodhisattva,
And simultaneously arrive at his dwelling.

The paths and arts of the worldly multitude,
The techniques of texts and spells [Vidyā-mantra]—
He fully engages in all these things
To resolve people's confusion.
He may appear as a sun, moon, or celestial king [Deva],
As a Brahma King [Brahmā], or lord of the world.

He may become earth or water,
Or again become wind or fire.
When plague stalks the age,
He manifests as all healing herbs.
When famine ravages the age,
He first relieves their hunger and thirst.

If there are those who partake of him,
Their illnesses vanish and poisons are neutralised.
He manifests his body as food and drink,
Then turns to preach the Dharma to them.
When war and blades fill the age,
He arouses compassion [Karuṇā] for their sake.

Such paths are beyond measure,
Wisdom’s [Prajñā] reach is limitless.
Even if all the Buddhas,
For countless billions of ages [Kalpas],
Were to praise his merits [Puṇya],
They could never fully express them.

Who, upon hearing such a Dharma,
Would not resolve to attain Bodhi [Bodhicitta]?
Except for those of the basest nature,
The foolish, benighted, and witless.

〇 “One Fact” [Ichi Jijitsu] from the Record of the “Fragrant Cave of Heavenly Flowers” [Tenka Kōdō]

Herein lies one fact.
There is a man who stands at the crossroads.

Though but a man, he is as one who lives having received a Divine Light. At times he presses his palms together in prayer, worshipping something; at times he enters a person’s home, aligns the clogs, sweeps the garden, cleans the privy, and tidies the shed. If hungry, he prays and stands by the kitchen. Sometimes, if the heart of the giver is impure, he will not accept. Sometimes, upon receiving and praying for a time, the heart of the one who gave becomes naturally purified. Unless compelled by necessity, he accepts no food beyond that of a servant, takes no seat of honour, and receives no formal bows. He lodges in the homes of the joyful, and as an act of service, performs any task asked of him. He goes to the houses of A, B, C, and D, making no distinction between insider and outsider, kin and stranger. He respects all people, gives thanks for all things, and busies himself with deeds of gratitude and repayment.
     Though he has a family, they do not cling to one another; each enjoys their day in this life of theirs, serving without a trace of disquiet.
     He is neither monk nor layman; he is an infinite field of merit, and yet simultaneously, a labourer. He does not work for his living; it rather appears that, being sustained by the Light, his labour is one of grateful repayment. When the wealthy, rich yet troubled, come to confide in this man of the Way, they come to know the cause of their own anxiety in the space of his wordless response. When the poor, lamenting their want, seek salvation from him, they come to see their own riches and become people who delight in gratitude and repayment. The authority of civilisation holds no value before this man of the Way; it is revealed as a mere folly, building only to destroy itself, grieving over nothing and suffering over possession.
     The gospel of heaven and the desire for bliss in the next life become, for this man, but trivial entanglements. If questioned on life and death, he smiles and does not answer. If asked, “Who are you, man of the Way?”, he again presses his palms together, turns his face away, and sweeps the dust from the roadside. If one presses him earnestly on faith and the Way, he replies only, “I am ashamed of my lack of virtue.” If one entreats him more urgently to show the path, he answers, “Walk on, having received the Light, without attachment to form.” He is not confined to Buddha, nor to God, nor even to Confucius; he seems rather to be contained within the gate known as the “Non-Dual Light.”
     Concerning anguish, trouble, dissatisfaction, conflict—reaching even to the principles of a nation’s rise and fall, or the problems of rebuilding the world—strike upon these topics and he will resonate, clear and lucid. If one admires this and praises him, his bright, clear answer is simply, “It is the Non-Dual Light.” He is gentle, humble, and diligent, yet without a spirit of contention. He has little desire to acquire, yet greatly rejoices in the act of production. Towards all the world’s ideologies, he dares not affirm, nor of course does he deny. He simply seems to be without crooked thought, spontaneous and natural in accordance with the Law.
     Is this a man? Is it the Light? Or is it, perhaps, another kind of fool? The man himself does not know, so how could an onlooker? Nevertheless, herein lies this single fact.

〇 Prayer for Light [Kōmyō Kigan] (Provisional)

1) May we be reborn and allowed to live by the one, non-dual Light. 
2) May we revere the heart of all religions, and participate in the Great Vow of Returning-to-One [kiitsu].
3) May we freely serve others in the spirit of repentance and in gratitude for the gifts we have received. 
4) May we make our way in the everyday world by following the Dharma, the sacred laws of nature. 
5) And, in this way, may we return to our home [the Fragrant Cave of Heavenly Flowers / Tenka Kōdō], always rambling leisurely in the formless paradise of light. 

(The preceding prayer, along with Tenkō-san’s short commentaries, are available at this link.)

*  *  *

Contents of the Evening Office [Banka]

Heart Sūtra

Verse of Homage to the Relics

Verses from the “Universal Gate” Chapter of the Sūtra of Avalokiteśvara [Kannon-gyō Fumonbon ge, i.e., Lotus Sūtra ch. “Universal Gate”]

Great Compassion Dhāraṇī [Daihi-shu]

Verses from the Vimalakīrti Sūtra

The Four Great Vows [Shi-gō seigan]

*  *  *

〇 The Heart Sūtra of the Mahā-Prajñā-Pāramitā [Maka Hannya Haramitta Shingyō]

Avalokiteshvara Bodhisattva, when deeply practising prajñā pāramitā [the Insight that Brings Us to the Other Shore], clearly saw that all five Skandhas are empty and thus relieved all suffering. Shariputra, form does not differ from emptiness, emptiness does not differ from form. Form itself is emptiness, emptiness itself form. Sensations, perceptions, formations, and consciousness are also like this. Shariputra, all dharmas are marked by emptiness; they neither arise nor cease, are neither defiled nor pure, neither increase nor decrease. Therefore, given emptiness, there is no form, no sensation, no perception, no formation, no consciousness; no eyes, no ears, no nose, no tongue, no body, no mind; no sight, no sound, no smell, no taste, no touch, no object of mind; no realm of sight... no realm of mind consciousness. There is neither ignorance nor extinction of ignorance... neither old age and death, nor extinction of old age and death; no suffering, no cause, no cessation, no path; no knowledge and no attainment. With nothing to attain, a bodhisattva relies on prajna paramita, and thus the mind is without hindrance. Without hindrance, there is no fear. Far beyond all inverted views, one realises nirvana. All buddhas of past, present, and future rely on prajñā pāramitā and thereby attain unsurpassed, complete, perfect enlightenment. Therefore, know the prajñā pāramitā as the great miraculous mantra, the great bright mantra, the supreme mantra, the incomparable mantra, which removes all suffering and is true, not false. Therefore we proclaim the prajñā pāramitā mantra, the mantra that says: Gate, gate, pāragate, pārasaṃgate, bodhi svāhā! [Gone, gone, gone beyond [to the far shore], gone completely beyond—awakening! So be it!”]

〇 Verse of Homage to the Relics [Shari Raimon] (chanted three times)

With single-hearted reverence we bow to the relics of the true body
of the Tathāgata Śākyamuni, fully endowed with myriad virtues,
to the Dharma-body in its original ground,
and to the stūpa that is the whole Dharma-realm.
With deep respect we venerate the One
who manifested a body for our sake.
By the Buddha’s sustaining empowerment—entering us as we enter it—
we verify awakening.
By this spiritual power
we benefit living beings, arouse the mind of awakening,
and cultivate the bodhisattva way,
together entering and accomplishing the great wisdom of equality.
Now we bow in reverence.

〇 Verses from the “Universal Gate” Chapter of the Sūtra of Avalokiteśvara [Kannon-gyō Fumonbon ge] (i.e., the “Universal Gate”, chapter 25 of the Lotus Sūtra)

Statue of K(w)annon at Ittōen

World-Honoured One, endowed with wondrous marks—
fully endowed, O Revered One of wondrous marks!
His/Her vast vow is deep as the sea;
for your sake I will speak briefly.

Should malicious intent arise,
or one be cast adrift upon the great sea,
I now again question him/her,
and in verse Inexhaustible Intent gives answer.

Across inconceivable kalpas,
those who hear the name and see the body—
if they are shoved into a blazing fire-pit,
or face the perils of dragons, fishes, and spirits—

Child of the Buddha, by what conditions
do you listen to the practice of Kannon?
He/She has served countless hundreds of thousands of buddhas;
his/her mindful recollection never passes in vain.

He/She is called Kannon / Perceiver of the World’s Sounds;
skilfully he/she responds in every quarter.
He/She has aroused a great and pure vow,
able to extinguish all kinds of suffering.

Keeping in mind the power of Kannon—
the fire-pit turns into a pool;
the billows cannot drown you.
Whether on Mount Sumeru’s peak,

or pursued by evil men,
or ringed about by hateful brigands,
or suffering the misery of a king’s punishment,
or imprisoned in shackles and chains,

or under spells and various poisons,
when pushed by others and cast down,
falling from Diamond Mountain—
each with blade in hand intending harm,

standing at the place of execution, life about to end,
hands and feet confined in stocks and fetters—
those who would injure the body—
Keep in mind the power of Kannon!
Keep in mind the power of Kannon!
Keep in mind the power of Kannon!
Keep in mind the power of Kannon!
Keep in mind the power of Kannon!
Keep in mind the power of Kannon!

Like the sun abiding in open sky,
they cannot harm so much as a single hair.
At once all arise with hearts of compassion;
the blades, then and there, shatter piece by piece.

Release is obtained, clear as daylight;
and the weapons return to those who bore them.

If one encounters evil rākṣasas,
or is encircled by savage beasts;
vipers, cobras, and scorpions;
when clouds and thunder drum and lightning flashes,

and beings are distressed by calamity—
venomous dragons and various spirits,
fearsome with fangs and claws;
poison-breath like smoke and burning fire;

hailstones falling, trees and torrential rain;
immeasurable sufferings pressing on the body—
endowed with complete spiritual power,
he/she widely cultivates wisdom and skilful means.

Keep in mind the power of Kannon!
Keep in mind the power of Kannon!
Keep in mind the power of Kannon!
Keep in mind the power of Kannon!
By the wondrous wisdom-power of Kannon,
throughout the lands of the ten directions,

then and there they dare not injure;
swiftly they flee to boundless regions;
at the cry they immediately turn back;
thereupon they at once disperse.

He/She is able to save the sufferings of the world;
there is no buddhafield where he/she does not appear.

(Repeat the foregoing section.)

If one encounters evil rākṣasas,
or is encircled by savage beasts;
vipers, cobras, and scorpions;
when clouds and thunder drum and lightning flashes,

and beings are distressed by calamity—
venomous dragons and various spirits,
fearsome with fangs and claws;
poison-breath like smoke and burning fire;

hailstones falling, trees and torrential rain;
immeasurable sufferings pressing on the body—
endowed with complete spiritual power,
he/she widely cultivates wisdom and skilful means.

Keep in mind the power of Kannon!
Keep in mind the power of Kannon!
Keep in mind the power of Kannon!
Keep in mind the power of Kannon!
By the wondrous wisdom-power of Kannon,
throughout the lands of the ten directions,

then and there they dare not injure;
swiftly they flee to boundless regions;
at the cry they immediately turn back;
thereupon they at once disperse.

He/She is able to save the sufferings of the world;
there is no buddhafield where he does not appear.

The many and various evil destinies—
hells, ghosts, and animal realms—
the true contemplation, the pure contemplation;
the vast-great wisdom-contemplation;

the compassion-contemplation and the loving-kindness contemplation;
ever he/she vows to be ever looked up to.
Stainless, pure light;
a wondrous great cloud of kindly intent;

wondrous sound—Kannon, Perceiver of the World’s Sounds;
Brahmā-sound, the sound of the sea-tide;
the sufferings of birth, ageing, sickness, and death—
he/she can subdue the disasters of wind and fire;

he/she pours down the sweet-dew Dharma-rain.
Keep in mind the power of Kannon!
surpassing all the sounds of the world.
He/She gradually causes evils to cease;

his/her universal light illumines the world,
extinguishing the flames of afflictions;
the host of hatreds all retreat and scatter—
therefore one must constantly keep him/her in mind.

Moment by moment let no doubt arise.
Kannon, pure and holy,
in suffering, distress, and mortal danger,
is able to be our refuge and support.

Endowed with every merit,
with eyes of compassion he/she looks upon living beings.
His/Her mass of blessing is sea-like, measureless—
therefore one should bow the head in reverence.

At that time Bodhisattva Earth-Holder
immediately rose from his/her seat,
and addressed the Buddha, saying: “World-Honoured One,
if there are living beings

who hear of the autonomous deeds of this Kannon chapter,
and the universally-manifest spiritual powers—
know that such a person’s merit is not small.”
When this Universal Gate chapter was preached,

within the assembly eighty-four thousand living beings
all aroused the unsurpassed, peerless
Anuttara-samyak-saṃbodhi mind.

〇 Great-Compassion Perfect-and-Unhindered Divine Dhāraṇī [Daihi Enman Muge Jinshu] (also called the “Thousand-Armed Dhāraṇī” [Senju Dharani])

Homage to the Three Jewels.
Homage to the Noble Avalokiteśvara Bodhisattva, great being of great compassion.
By this divine mantra of boundless compassion,
may all hindrances be removed, afflictions pacified, and fears dispelled.
May poisons and calamities be quelled; may fetters be broken;
may beings everywhere be sheltered and made whole.
By the power of this great compassion,
may merit and wisdom increase,
and may all swiftly bring forth the mind of awakening
and accomplish the bodhisattva path, for the welfare of the world.

〇 Four Great (Vast) Vows [Shigō Seigan] (with palms joined; recited three times)

Sentient beings are without limit—I vow to ferry (them) across.
Afflictions are inexhaustible—I vow to cut them off.
Dharma-gates (paths into the Teaching) are beyond measure—I vow to study (them).
The Buddha-way is unsurpassed—I vow to accomplish (it).  

*  *  *

Meal Liturgy [Jiki-sahō]

Heart Sūtra

Verse of Homage to the Relics [Shari Raimon]

Verse of the Five Reflections (for receiving food) [Gokan no Ge]

Verse of the Three Spoonfuls [Sanji no Ge]

Hymn by Tenkō-san 

Imperial Poems by the Emperor Meiji [Meiji Tennō Gyosei]

*  *  *

〇 Heart Sūtra (see earlier text)

〇 Verse of Homage to the Relics [Shari Raimon] (see earlier text)

〇 Verse of the Five Reflections (for receiving food) [Gokan no Ge]

We reflect on the effort that brought us this food and consider how it comes to us.
We reflect on our virtue and practice, and whether we are worthy of this offering.
We regard it as essential to free ourselves from excesses such as greed.
We regard this food as good medicine to sustain our life.
For the sake of enlightenment, we now receive this food. 

〇 Verse of the Three Spoonfuls [Sanshi no Ge]

The first portion is to end all evil.
The second is to cultivate all good.
The third is to free all beings.
May we all realise the Buddha Way.

Hymn by Tenkō-san

This way of life—
which you taught, “live thus,”
you yourselves first practised,
O revered father and mother.

Imperial Poems by the Emperor Meiji [Meiji Tennō Gyosei]

Without regard for oneself, to devote oneself to others—
this indeed is a person’s duty.

In an age that deems all within the Four Seas to be brethren, why then should the waves and wind rise up in turmoil?

〇 Words of Thanksgiving [Shaon-shi]

Most awesome to speak of—before the presence of Amaterasu-Ōmikami, with reverent awe we humbly declare:
     Human beings are, indeed, the numinous beings of all under heaven. They should preside over the work of pacifying and bringing peace. The heart is, indeed, the original master over the kami and those above; do not injure the heart. The heart is akin to water and to fire. That the original heart, correct and straight, may be one with the august heart of Amaterasu-Ōmikami—to set self aside and entrust (all) to Heaven,—this, we declare, is the true person. “Makoto [truth/reality/fact/sincerity/honesty/faithfulness/good-faith]​—is a life lived through without separation from the august heart of Amaterasu-Ōmikami,” so taught the Founder of the Teaching. With gladness upon gladness, honouring and letting live, with joy we revere and offer service: may you hear serenely and peacefully and bestow your blessing. With reverent awe, we humbly speak these words of praise.

〇 Verse of Confession [Sange-mon]

All my past and harmful karma, born from beginningless greed, anger, and delusion, through body, speech, and mind—I now fully confess.

〇 The Lord’s Prayer [Shu no Inori]

O our Father in the heavens,
we ask that your august name [み名] be revered.
Please cause your august realm [み国] to come.
As your august will [みこころ] is in the heavens,
please cause it also to be done on the earth.
Please also give us today our food for daily use [日用の糧].

Those who commit offences [罪をおかす者] against us,
as we forgive them,
please forgive our offences [罪] also.
Do not bring us into trial [こころみ],
but please deliver us from what is harmful [悪].
The realm [国], and the strength [力], and the splendour [栄え]
are yours [なんじのもの] without limit [限りなく], for it is so [なればなり].
Amen [アーメン].

〇 Selections from the Teachings on the Mountain [Sanjō no Suikun-shō] (i.e. Jesus’ Sermon on the Mount)

I say to you: about your life—“What shall we eat, what shall we drink”—do not be anxious; about your body—“What shall we wear”—do not be anxious. Is not life more than food, and the body more than clothing? Look at the birds of the sky: they neither sow nor reap nor gather into barns; and yet your Father in heaven cares for them. Are you not far more precious than they? Which of you, by fretting, can add even a little to your span of life? And why be anxious about clothing? Consider how the wild flowers grow; look. They neither toil nor spin; yet I tell you, even Solomon at the height of his splendour was not clothed like one of these. If God so clothes the field-grass—alive today and tomorrow thrown into the furnace—will God not much more do so for you? Ah, you of little trust. So then, do not be anxious, saying, “What shall we eat, drink, or wear?” Your Father in heaven knows that you need all these. Seek first God’s realm and God’s rightness, and all these will be given to you as well. Therefore do not be anxious about tomorrow. Each day has enough trouble of its own.

〇 Opening Chapter of the Qur’an (Selections) [Kuruan Kaitanshō (shō)]

Islamic Prayer

“Lord of all that is, the All-Merciful, the Most Compassionate: lead us to the straight path, please—the path of those upon whom You have bestowed grace, not the path of those who have received Your anger, nor of those who have gone astray.”

Hymn of Mutual Repentance [San: Wabi-ai no Uta]

I.

Born as human beings, and as we grew,

we mis-took a certain “one-sided knowing”,

and with a show of cleverness—affected wisdom—

we worried and worried, piling care on care;

but touched by the Light, we were saved.

Let people repent to one another and revere one another.

II.

With knowledge and power increasing,

we even brought forth terrible weapons;

we mistook true happiness/blessing,

and so we came to snatch from one another;

but touched by the Light, we realised:

what we need is mutual repentance and mutual encouragement.

III.

Between West and East—front and back—

and in the strife of haves and have-nots,

love and peace lay far away;

we anxiously pondered the world’s course;

but touched by the Light, dawn broke.

Let the country be mutual repentance and mutual helping.

*  *  *

The common vow: the complete attainment of Great Perfect Enlightenment by all.

The particular (individual) vow: to bring about true world peace in the days to come.