The Book of Rites. Volume V: Nembutsu Liturgy TEMPLE WHITE LOTUS Authored by: Da Shi Yin Shu Sensei / Rev. William L. Chamberlin, R.M.T.

Transcription

1 The Book of Rites Volume V: Nembutsu Liturgy TEMPLE WHITE LOTUS 2014 Authored by: Da Shi Yin Shu Sensei / Rev. William L. Chamberlin, R.M.T.

2 Table of Contents Foreword 1 Numbutsu Liturgical Rite.2

3 Foreword Foreword This Book of Rites is for the exclusive use of practitioners of Temple White Lotus / Moon Water Refuge and for their edification, cultivation of merit, and for the benefit of All Beings. None of the materials in this Book may be reproduced or utilized except for the direct purpose of the enrichment of the individual Practitioner/Student for their own use and enrichment, unless express written permission has been granted by its author. Temple White Lotus Page 1

4 Nembutsu Liturgy Rite Nembutsu Liturgy Rite (Legend: A/: All; P/: Priest or Higher Officiant; D/: Deacon) (If an Officiant higher than a Priest is present, they have the option to Officiate or participate. If they are the most senior, they have the position in the midst of the community, with the next more senior to his right, the next down the chain to his left, etc.) (Fresh water is provided for all to wash their hands and mouths while entering the practice room). Opening (The Priest or Higher Officiant opens the Altar) A:/ Namo Tassa Bhagavato, Arahato Samma, Sambudhassa. (3xs, with full bow) Formal Offering of Incense P:/ We offer this incense to all Buddhas and Bodhisattvas. May it be as fragrant as the earth herself, reflecting our careful efforts, our wholehearted awareness and the fruit of understanding, slowly ripening. May we and all beings be true companions of Buddhas and Bodhisattvas. May we awaken from our foregetfulness, and realize our true home. (All now silently offer their intentions) A:/ The fragrance of this incense, invites the awakened mind to be truly present with us now. The fragrance of this incense, fills this, our practice center, protects and gurards our mind from all wrong thinking. The fragrance of this incense collects us and unites us. Precepts, concentration and insight, we offer for all that is. Namo Bodhisattvebhyah. Namo Mahasattvebhyah. (Bow) Temple White Lotus Page 2

5 Meditation for Inviting the Bell P:/ Body, speech and mind in perfect Oneness, I send my heart along with the sound of this bell. May the hearers awaken from forgetfulness and transcend all anxiety and sorrow. (Bell) May the sound of this bell penetrate deeply into the cosmos. Into even the most darkest of places, and may living beings hear it clearly, so that understanding comes to their hearts, and without hardship they may transcend the Samsaric cycle of birth and death. (Bell) The Universal Dharma Door is already open; the sound of the Oncoming Storm is heard clearly. The miracle happens; a beautiful child appears in the heart of a white lotus bloom. One single drop of this most compassionate water is enough to bring back the refreshing splendor to our mountains and streams. (Bell) Listen, listen, to this wonderful sound it brings us back to our true home. (Bow/Bell) Touching the Earth P/: The one who bows and the one who is bowed to, are both by nature empty. Therefore the communication between them is inexpressibly perfect. Our Practice Center is the Net of Indra reflecting all Buddhas everywhere. And in my own person reflects all the Buddhas, to whom my whole life. I go for refuge. (Bell) P/: Namo Buddhaya! A/: Namo Buddhaya! (Bell / Bow) P/: Namo Dharmaya! A/: Namo Dharmaya! (Bell / Bow) P:/: Namo Sanghaya! A/: Namo Sanghaya! (Bell / Bow) Temple White Lotus Page 3

6 P/: Offering light in the Ten Directions, the Buddha, the Dharma and the Sangha, to whom we bow in gratitude (bow) Teaching and living the way of awareness in the very midst of suffering and confusion. Shakyamuni Buddha, the Awakened One, to whom we bow in gratitude. (bow) Cutting through ignorance, awakening our hearts and our minds. Manjushri, the Bodhisattva of Great Understanding. To whom we bow in gratitude. (bow) Working mindfully, working joyfully, for the sake of all beings. Samantabhadra, the Bodhisattva of Great Action. To whom we bow in gratitude. (bow) Responding to suffering, serving beings in countless ways. Avalokiteshvara, the Bodhisattva of Great Compassion. To whom we bow in gratitude. (bow) Seed of Awakening and loving kindness in children, sprouts, and all beings. Maitreya, the Buddha yet to be born. To whom we bow in gratitude. (bow) Healer of his nation, true warrior of enlightened practice and loving kindness, Usui Sensei, our elder founder and humble teacher, to whom be bow in gratitude. (bow). Showing the way fearlessly and compassionately, the stream of all our Ancestral Teachers. To whom we bow in gratitude. (bow) The Sutra (All Stand) (Chanted by a Deacon if present or the Officiant) The Amitabha Sutra P:/ Thus have I heard! At one time Shakyamuni was at the Jetavana garden in Shravasti.2 As many as twelve hundred and fifty people assembled, and they were especially eminent monks. They were all illustrious practitioners Temple White Lotus Page 4

7 known as arhats who had eliminated their delusions and were of great renown.3 Among them, the elders Shariputra, Mahamaudgalyayana, Mahakashyapa, Mahakatyayana, Mahakausthila, Revata, Suddhipanthaka, Nanda, Ananda, Rahula, Gavampati, Pindola Bharadvaja, Kalodayin, Mahakapphina, Vakkula, and Aniruddha, were outstanding disciples.4 There was also a vast number of bodhisattvas; the most excellent among them were Dharma Prince Manjushri, the Bodhisattva Ajita, the Bodhisattva Gandhahastin, and the Bodhisattva Nityodyukta.5 In addition, innumerable celestial deities such as Indra had gathered6. Then the Buddha Shakyamuni explained to the elder Shariputra: "To the far west of this world (of delusion), beyond as many as ten trillion buddha-worlds, there s another world called Ultimate Bliss with a buddha whose name is Amitabha, who is there even now teaching the Dharma.7 Shariputra, do you know why that buddha-world is called Ultimate Bliss? It is because the people who live there never experience suffering; they are mantled in multitude forms of happiness. For that reason it is called Ultimate Bliss. Also, Shariputra, the world is adorned with seven railings, with seven rows of gauze curtains with little bells, and surrounded by seven rows of trees.8 All are set with four kinds of jewels, which adorn the world throughout. For that reason this world is called Ultimate Bliss. "Again, Shariputra, in that world there are lotus ponds whose shores are decorated with seven kinds of jewels.9 The ponds brim with waters of eight good qualities and the floor of the ponds are lined with sand of gold.10 The ponds are surrounded by steps on their four sides made of gold, silver, lapis lazuli, and crystal. Above are pavilions lavishly adorned with the seven jewels of gold, silver, lapis lazuli, crystal, coral, red pearls, and agate.11 There are lotuses blooming in the ponds, and their flowers are as large as the wheel of a cart. The blue flowers emit a blue light; the yellow flowers emit a yellow light; the red flowers emit a red light; and the white flowers emit a white light. Each of the lotus flowers glows, weaving an harmonic scene while emitting a subtle fragrance. Shariputra, this land of Ultimate Bliss is an ideal environment so that whatever one lays eyes upon will bring about awakening. Temple White Lotus Page 5

8 Also, Shariputra, in Amitabha Buddha s land of Ultimate Bliss, there is always heavenly music playing. Moreover, the ground is made of gold, and flower petals float down from the skies six times every day.12 Early every morning, the people there gather the petals into their flower baskets and travel to ten trillion buddha-worlds to offer them in worship to the buddhas. Having become mealtime during this activity, they return in an instant to Ultimate Bliss, take their meal and then practice mindfulness by walking. Shariputra, the land of Ultimate Bliss is an ideal environment to follow the Buddha path and awaken to enlightenment. "Furthermore, Shariputra, in the land of Ultimate Bliss there are various birds of brilliant coloring, such as white egrets, peacocks, parrots, sharikas, kalavinkas, and jivamjivakas.13 The birds sing six times a day in exquisite voices. Their very singing expresses Amitabha s teachings, such as the Five Roots of Goodness, the Five Powers, the Seven Factors of Enlightenment, and the Noble Eightfold Path.14 When the people of the land of Ultimate Bliss hear the bird s voices, all of their thoughts are dedicated to the Buddha, the Dharma, and the Sangha. Shariputra, do not assume that these were born as birds as a result of misdeeds in former lives. This is because in the land of Ultimate Bliss, the three unfortunate realms of hell, hungry ghosts, and animals do not exist. Shariputra, you will not even hear the names of these three realms in the land of Ultimate Bliss. How could it be said that one could fall into one of these unfortunate realms when they do not in fact exist? Amitabha Buddha manifested these birds in the hope that they would transmit these teachings with their songs. Shariputra, in the land of Ultimate Bliss, a pleasant breeze wafts, swaying the rows of trees colored with various jewels and waving the gauze curtains with little bells, stirring an exquisite melody. This is just as though hundreds of thousands of musical instruments were being played in unison. For all who hear this melody, their devotion to the Buddha, the Dharma, and the Sangha is spontaneously deepened. Shariputra, in this way the land of Ultimate Bliss is an ideal environment so that whatever one hears will bring about awakening. Shariputra, why do you suppose this Buddha is called Amitabha? Temple White Lotus Page 6

9 Shariputra, this Buddha emits immeasurable light, shedding light upon all the worlds of the ten directions without obstruction. For that reason this Buddha is called Amitabha, the Buddha of Immeasurable Light. Also, Shariputra, the lifespan of this Buddha and those in the land of Ultimate Bliss is immeasurably long of incalculable aeons.15 For that reason this Buddha is called Amitayus, the Buddha of Immeasurable Life. Shariputra, from the day Amitabha achieved enlightenment until the present day, an eternity of ten aeons has already passed. In addition, Shariputra, this Buddha has an immeasurable number of disciples, practitioners called arhats (who have eliminated their passions), whose numbers are incalculable. So are the numbers of the bodhisattvas also incalculable. Shariputra, in this way the land of Ultimate Bliss is an ideal environment for sentient beings to achieve enlightenment. Moreover, Shariputra, all sentient beings born in the land of Ultimate Bliss will never veer from the Buddhist path on their way to enlightenment. The vast majority have the virtue of becoming a buddha in their very next life. Their numbers are so vast as to be unknowable by calculation, and can only be explained in terms of counting for immeasurable incalculable aeons. "Shariputra, those sentient beings who now hear of this Pure Land should aspire to achieve Birth in this land of Ultimate Bliss because there they can join these virtuous beings. However, Shariputra, those that aspire to be born in this land cannot rely merely on the roots of goodness acquired through spiritual practices or the effects of virtuous merit. (Then what should they do to attain this Birth?)16 Shariputra, should good men and good women hear of the teaching of Amitabha and assiduously recite the nenbutsu invocation, Namu Amida Butsu (Homage to Amitabha Buddha) for one day, two days, three, four, five, six, or seven days, or more, then at the end of their lives, Amitabha Buddha will appear before their very eyes with his entourage of bodhisattvas and saintly disciples from the land of Ultimate Bliss. For that reason, in their last moment they will be without anxiety and Amitabha will bring them forthwith to be born in Amitabha Buddha s land of Ultimate Bliss. Temple White Lotus Page 7

10 Shariputra, I clearly see the benefit of this (that Amitabha Buddha s salvation is without fail) and therefore explain to you that sentient beings hearing this teaching should aspire to be born in Amitabha s Pure Land (to assuredly attain Birth there). Shariputra, as I have now praised the sublime virtue of Amitabha, (who established the nenbutsu for Birth), so are there buddhas (with buddha-worlds) to the east such as Akshobhya Buddha, Merudhvaja Buddha, Mahameru Buddha, Meruprabhasa Buddha, and Manjudhvaja Buddha as numerous as the sands of the Ganges River.17 Each from their own lands, have extended their vast tongues encompassing a billion world systems, pronouncing these words of truth: All of you should believe in The Discourse that tells of all the buddhas who praise the inconceivable virtue of Amitabha and who offer protective salvation.18 In addition, there are buddhas (with buddha-worlds) to the south such as Candra Suryapradipa Buddha, Yashaprabha Buddha, Maharciskandha Buddha, Merupradipa Buddha, and Anantavirya Buddha as numerous as the sands of the Ganges River. Each from their own lands, have extended their vast tongues encompassing a billion world systems, pronouncing these words of truth: All of you should believe in The Discourse that tells of all the buddhas who praise the inconceivable virtue of Amitabha and who offer protective salvation. Furthermore, there are buddhas (with buddha-worlds) to the west such as Amitayus Buddha, Amitaketu Buddha, Amitadhvaja Buddha, Mahaprabha Buddha, Mahaprabhasa Buddha, Ratnaketu Buddha, and Suddharasmiprabha Buddha as numerous as the sands of the Ganges River.19 Each from their own lands, have extended their vast tongues encompassing a billion world systems, pronouncing these words of truth: All of you should believe in The Discourse that tells of all the buddhas who praise the inconceivable virtue of Amitabha and who offer protective salvation. Moreover, there are buddhas (with buddha-worlds) to the north such as Arciskandha Buddha, Vaishvanaranirghosa Buddha, Duspradharsa Buddha, Adityasambhava Buddha, and Jaliniprabha Buddha as numerous as the sands of the Ganges River.20 Each from their own lands, have extended their vast tongues encompassing a billion world Temple White Lotus Page 8

11 systems, pronouncing these words of truth: All of you should believe in The Discourse that tells of all the buddhas who praise the inconceivable virtue of Amitabha and who offer protective salvation. Additionally, there are buddhas (with buddha-worlds) in the lower regions such as Simha Buddha, Yashas Buddha, Yashahprabhasa Buddha, Dharma Buddha, Dharmadhvaja Buddha, and Dharmadhara as numerous as the sands of the Ganges River. Each from their own lands, have extended their vast tongues encompassing a billion world systems, pronouncing these words of truth: All of you should believe in The Discourse that tells of all the buddhas who praise the inconceivable virtue of Amitabha and who offer protective salvation. Also, there are buddhas with buddha-worlds in the upper regions such as Brahmaghosa Buddha, Naksatraraja Buddha, Gandhottama Buddha, Gandhaprabhasa Buddha, Maharciskandha Buddha, Ratnakusuma Sampuspitagatra Buddha, Salendraraja Buddha, Ratnotpalashri Buddha, Sarvarthadarsha Buddha, and Sumerukalpa Buddha as numerous as the sands of the Ganges River.21 Each from their own lands, have extended their vast tongues encompassing a billion world systems, pronouncing these words of truth: All of you should believe in The Discourse that tells of all the buddhas who praise the inconceivable virtue of Amitabha and who offer protective salvation. Shariputra, why do you think this discourse was given the appellation The Discourse that tells of all the buddhas who praise the inconceivable virtue of Amitabha and who offer protective salvation? Shariputra, if good men and good women hear the name of this discourse and the name of Amitabha Buddha praised by all the Buddhas, these good men and good women will be protected by all the buddhas and all will (after Birth) attain supreme perfect enlightenment without veering from the Buddhist path. For that reason Shariputra, all of you take these words of mine and of all the Buddhas, accept them and believe in them. Shariputra, whosoever (contemplating Amitabha s land of Ultimate Bliss) aspires to Birth in Amitabha s land of Ultimate Bliss in the past, present, or future, they will all (after Birth) attain supreme perfect enlightenment without veering from the Buddhist path, having attained Birth in the past, present, or future. That is the reason, Shariputra, those among good men and good women who sincerely Temple White Lotus Page 9

12 believe, if they vow to attain Birth in the land of Ultimate Bliss (and recite the nenbutsu) they should assuredly attain that Birth. Shariputra, in the same way I praise the inconceivable virtue of all the buddhas for their protective salvation (given because their hearts were moved by the nenbutsu practitioners), all the buddhas also praise my inconceivable virtues: Shakyamuni Buddha, you have accomplished this most difficult and unprecedented achievement. While being in this present world full of the five corruptions the corruption of the age, the corruption of views, the corruption of public morality, the corruption of human character, and the corruption of shortening lifespans you have attained supreme perfect enlightenment, and furthermore, you have explained this teaching (of Ultimate Bliss and Birth there through the nenbutsu), difficult to believe for being beyond the common understanding of this world, for the sake of sentient beings.22 Shariputra, you should remember this. While being in this present world full of the five corruptions, I have accomplished this most difficult achievement and attained supreme perfect enlightenment. In addition, for the sake of the people of this world, I have explained this teaching (of Ultimate Bliss and Birth there through the nenbutsu), difficult to believe for being beyond the common understanding of this world. For that reason, all of the Buddhas praise me for this most difficult achievement. When Shakyamuni Buddha finished explaining this sutra, Shariputra and all the monks, the realms of celestial beings, people, and the asura demons.23 all were filled with delight having carefully taken each individual word and engraved it on their hearts, and after paying homage to Shakyamuni Buddha, they then departed. The Five Remembrances and the Gatha of Impermanence (Sit) A/: I am of the nature to grow old. There is now escape from growing old. (bow / bell) I am of the nature to have ill-health. There is no way to escape having illhealth. (bow / bell) I am of the nature to die. There is no way to escape death ( Bow / Bell) Temple White Lotus Page 10

13 All that is dear to me and everyone I love are of the nature to change. There is no way to escape from being separated from them. (Bow / Bell) I inherit the results of my actions in body, speech, and mind. My actions are the ground upon which I do stand. (Bow / Bell) P/: The day is now ended. Our lives are now shorter. A/: Now we look carefully; What have we done? P/: Noble Sangha, with all our heart, Let us be diligent, engaging in the practice. A/: Let us live deeply, free from afflictions, aware of impermanence so that life drifts not away without true meaning. (Bow / Bell) Homage to the Three Jewels A/: May the sweet scent of our keeping the Precepts, of our meditation, of our wisdom, of our liberation, and of the knowledge of liberation may all this form a bright, shining, cloudlike pavilion, and may it pervade the entire Cosmos, and thus do homage to the countless Buddhas, Dharma, and Sanghas, in all of the ten directions. Om Ba A Ra To Bi Ya Hum (10x) A/: May we pay homage to the teacher of the three worlds, the loving father of all creatures, to him who is our original teacher, Shakaymuni Buddha. We pay homage to the eternally existent assembly of all the Buddhas in all the ten directions of the past, of the present and of the future, as countless as the lands and seas of Lord Indra s Net. We pay homage to all the dharmas, eternally existent, in all the ten directions, of the past, of the present, and of the future, as countless as the lands and seas of Lord Indra s Net. We pay homage to: Manjushri, Bodhisattva of Great Wisdom; Samantabhadra, Bodhisattva of Great Action; Temple White Lotus Page 11

14 The Greatly Compassionate Avalokitesvara Bodhisattva; And the Lord of many vows, Ksitigharbha Boshisattva. We pay homage to the countless compassionate and love-filled holy sanghas, and most especially do we commemorate those who have received personally the Lord Buddha s injunction on Mount Gridhakuta the ten major disciples, the sixteen holy ones, the five hundred holy ones, and all of the one thousand two hundred great arhats. We pay homage to those great patriarchs and teachers who have come from the west unto the east, and those who have come to the American shores, and who have transmitted the lamp of Dharma throughout all generations; so too do we pay homage to our tradition s masters, recognized throughout the ages, and to the various and numberless spiritual teachers and friends. We pay homage to all the congregations of the Sangha, eternally existent, in all the ten directions, of the past, of the present, and of the future, as countless as the lands and seas in Lord Indra s Net. We but earnestly desire that the inexhaustible three precious ones will most lovingly and compassionately receive our devotions, and that they shall empower us spiritually; we further most earnestly desire that, together with all creatures of the universe, we attain to the Buddha Way. Dharmakara Bodhisattva s Hymn (chanted by cantor, Deacon, or Priest) P:/ Your radiant face, Like a mountain peak Catching the first burst Of morning light Has awesome and Unequalled majesty. Like black ink by comparison Are the sun, the moon, or the "mani" treasure. Tathagata, Such is your incomparable face. The melody of your enlightenment Temple White Lotus Page 12

15 Fills the world Rare and precious Are your precepts, Learning, energy, meditation, Wisdom and amazing virtue. The oceanic Dharma Of all Buddhas Which you fathom To its deepest depths Dispels the 3 poisons From the heart - You are like a lion: Valiant and divinely pure. Great power! Deep wisdom! Awesome light! Reverberation - A prayer I make, a Buddha to become Equal to you, my Dharma king, To lead all beings to the other shore Leaving none behind. The six paramitas To perfect With prajna at their head. Should I become Buddha: I will fulfil This prayer completely: To everyone I'll bring great peace. To Buddhas countless As sand grains My offerings I make, And do not flinch From the trials Of the incomparable Way, Powerful, Straight and true. Though Buddha lands Temple White Lotus Page 13

16 And worldly realms Be numberless Like sand, By sheer power Of aspiration I'll fill them all With light. Let me become a Buddha And the multitude Of beings Will all enjoy My primordial Nirvana world. By indiscriminate compassion I will enlighten all. Reborn here from no matter where In my country their hearts Will lighten and be joyful, Happy and at ease. Oh you Buddha, witness my vow, My true aspiration, Establishing my vow on you Gives me the strength to fulfil it. Buddhas throughout space and time Of unimpeded wisdom Always witness My heart's practice. No matter the obstacles, the hardships, My practice will endure Through all, Without regret. The Dharma Message Summary of Faith & Practice (Dharmavidya, inspired by Honen Shonin s Ichimai Kishomon) P:/ For those with the karmic affinity with Amitabha Buddha, Temple White Lotus Page 14

17 wishing to practice a religious life in truly simple faith, freeing themselves of sophistication and attachment to all forms of cleverness, the method of opening oneself to Amitabha s grace is the practice of Nien Fo with body, speech and mind, particularly verbal recitation of Namo Amida Bu. This is not something done as a form of meditation, nor is it based on study, understanding and wisdom, or the revelation of deep meaning. Deep meaning is indeed there for the nembutsu is a window through which the whole universe of Buddha s teaching can be perceived in all its depth, but none of this is either necessary or even helpful to success in the practice. Rather such study cultivates secondary faculties to be held separate from the mind of practice itself. The primary practice requires only one essential; realise that you are a totally foolish being who understands nothing, but who can with complete trust recite Namo Amida Bu ; know that this will generate re-birth in the Pure land, without even knowing what rebirth in the Pure Land truly is. This is the practice for ignorant beings and ignorance is essential for its accomplishment. This practice automatically encompasses the three minds and the mind of contrition as a fourth. To pursue something more profound or more sophisticated, or to have a theory, or to think that understanding will yield greater enlightenment than this is to be misled and to fall back into self-power whereby the whole practice is spoilt. However wise, learned or skilled you may be, set it aside and be the foolish being completely in the performance of the practice. Nothing else is required and anything else is too much. Faith and practice cannot be differentiated. The Buddha-body is delineated by the precepts. How deficient we are in comparison! By our daily difficulty in the preceptual life, we awaken to the presence of the myriad karmic obstacles without which we would already perceive the land of love and bliss, we would be as the vow-body of Buddha. Thus we know in experience that we are foolish beings of wayward passion. This knowledge of our condition is part of the essential basis when it gives rise to contrition. Thus all obstacles become impediments to faith unless we experience contrition and letting go. Saving grace, as was made clear by Shan Tao s dream and advice to Tao Cho, only comes through the sange-mon. Temple White Lotus Page 15

18 If you can perform the practice in this simple minded way, Amida will receive you and you may fear for nothing since all is completely assured. Dwelling in this settled faith you may then use your secondary faculties, your knowledge and skills and accumulated experience, as tools for helping all sentient beings. But do not then think that anything of relevance to your own salvation is thereby accomplished, nor that you are making something of yourself. Whatever merit there may be in your actions of this kind, immediately and totally dedicate it to the benefit of others, that they may enter the Pure Land and that you yourself may not be encumbered by consciousness of virtue which will only contaminate the practice. As Honen says, without pedantic airs, fervently recite the Name. A:/ Namo Buddhaya! (Bell/Bow) Amida's Golden Chain A:/ I am a link in Amida's golden chain of love that stretches around the world. I will keep my link bright and strong. I will be kind and gentle to every living thing and protect all who are weaker than myself. I will think pure and beautiful thoughts, say pure and beautiful words, and do pure and beautiful deeds. May every link in Amida's golden chain of love be bright and strong, and may we all attain perfect peace. (This verse teaches us that we do not practice just for ourselves. We are part of a chain of love. We trust that whatever good we do in life contributes to something bigger than ourselves. It stretches round the world. Each of us is part of the community of all sentient beings. What we do in life may help to cultivate love and peace and kindness, or it may stir up animosity and bitterness. When the winds of bitterness are blowing in the world, it takes faith to remain calm and not be corrupted.) The Practice (A small central altar is set with altar cloth, incense, candles, Amitabha Buddha, and attendant Bodhisattvas. The Priest/celebrant leads all in Temple White Lotus Page 16

19 circumambulating the altar10 times while holding incense, and then resume their places, and begin the Nembutsu practice.) (While circumambulating the central Amitabha altar) A:/ Aum Ahh Hum. Svha. (10x) (All resume their places and the Nembutsu commences) (All chant/sing, with deep feeling and ecstatic feeling, the Nembutsu, while the Deacon, Cantor, or Priest keeps the tempo with the wooden Fish ) A:/ Namo Amituou Fu. (At least 108xs) Sharing the Merit A/: Reciting the sutras, practicing the way of awareness, gives rise to benefits without limit. We vow to share the fruits with all beings. We vow to offer tribute to parents, friends, and numerous beings who give guidance and support along the way. (Bell / Bow) (Officiating Priest now gives the blessing, or the most senior, at their discretion. Chanted three times if a Bishop or higher is giving the blessing) P/: Shikin haramitsu dai komyo (1 time or 3) (All now join hands, raise them up and chant, 3 times) A/: Aum (Om)! A/: (Bell / Bow) (1 time or 3) Departing Vows A/: Sentient Beings are numberless; we vow to save them all. Passions are endless; we vow to extinguish them all. The teachings are infinite; we vow to learn them all. Temple White Lotus Page 17

20 The Buddha Way is inconceivable; we vow to attain it. ( Bow /Bell 3x) P/: This Rite has ended; go forth in peace! A/: Namaste! (Bow to each other) Temple White Lotus Page 18