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The
Blue
Sutra


For Morning & Evening Recitation


I devote myself to the sutra of the lotus blossom of the marvelous dharma

Namu Myōhōrenge Kyō

Namu Tōhō-Zentōku (Good-Virtue) Buddha of the East.
The recitation of this
Sutra is under the protection of all the Buddhas of the past, present and future.
It is not disturbed by disruptive forces or by other systems of thought.
Neither the conditions caused by birth and death, nor false views can destroy it.
Namu Myōhōrenge Kyō
Namu eternally enlightened benefactor and teacher, the World-Honored Shakamuni;
Namu heavenly Stupa of the Buddha Abundant-Treasures, the witness to the Lotus Sutra;
Namu all Buddhas emanated in the ten directions:
Nichigatsu-Tōmyō (Torch-of-Sun-and-Moonlight) Tathagata,
Kakō (Lotus-Flower-Light) Tathagata,
Gashin (One-Being) Tathagata,
Kōmyō (Radiant-Light) Tathagata,
Myōsō (Flame-Symbol) Tathagata,
Enbunadai-Konkō (Light-of-River-Gold) Tathagata,
Tamaraba-Sendankō (Tamala-Tree-Sandalwood-Fragrance) Tathagata,
Daitsuchishō (Great-Transcendent-Wisdom) Tathagata,
Hōmyō (Dharma-Radiance) Tathagata,
Fumyō (Universal-Radiance) Tathagata,
Sankaie-Jizaitsuō (King-Versed-In-Wisdom-Vast-as-the-Sea-and-Mountain) Tathagata,
Tōshichihōke (Stepping-Upon-Seven-Jeweled-Lotus-Flower) Tathagata,
Hōsō (Jewel-Symbol) Tathagata,
Tennō (Deva-King) Tathagata,
Issaishujō-Kiken (Joyful-for-All-to-Behold) Tathagata,
Gusōku-Senmankōsō (Banner-Radiating-Hundreds-of-Thousands-of-Lights) Tathagata,
Iōnnō (Dignity-Resounding-King) Tathagata,
Nichigatsu-Jō-Myōtoku (Immaculate-Sun-and-Moonlight-Glory) Tathagata,
Jōke-Shukuōchi (Pure-Wisdom-Like-Lotus-Blossom-and-Moon) Tathagata.
We reverently respect each as The Worthy One, The Completely Enlightened One, Perfect in Knowledge and Conduct, The Well-Departed, Knower of the World, The Unsurpassed, The Hand on the Reins of Humanity, Teacher of
Devas and Humans, The Buddha, The World-Honored One.
May the whole universe return to the wonderful
Dharma.
Namu great Bodhisattva Nichiren, the eminent founder, the great advocator of the Lotus Sutra.
Namu most merciful and profoundly understanding Jōfukyō, the Bodhisattva Never-Belittling. Namu all great Bodhisattvas:
Myōkō (Wonderous-Light) Bodhisattva,
Kokuzō (Universal-Treasury) Bodhisattva,
Fugen (Universal-Excellence) Bodhisattva,
Monjushiri (Manjusri) Bodhisattva,
Yakuō (Medicine-King) Bodhisattva,
Yakujō (Exalted-Medicine) Bodhisattva,
Moroku (Maitreya) Bodhisattva,
Yūze (Valiant-Giver) Bodhisattva,
Jōshōjin (Constant-Endeavor) Bodhisattva,
Myō-on (Wondrous-Sound) Bodhisattva,
Kanzeon (Regarder-of-the-Voices-of-the-World) Bodhisattva.
Namu Daibon (Great Brahma) Deva King,
Namu Taishaku (Indra) Deva King.
Namu Daughter of Shakara (the Ocean Dragon King).
Namu guardian spirits of this place.
Namu all great Bodhisattvas,
all heavenly
devas and all good spirits.
Namu Myōhōrenge Kyō
May my erring heart and mistaken thoughts be forgiven.
May the sins and mistakes that I have unintentionally committed melt away naturally like the frost and the dew. May all the
Buddhas and devas be with me and protect me.
Namu Myōhōrenge Kyō
The Chant of Transferring Merit
May all the spirits of my ancestors find forgiveness, together with all those who are inscribed in the Kakocho, all those whose memorial day it is today, all those with any sort of relationship with those I hold dear, as well as myself and all my family.
May we all be forgiven for our erring hearts and mistaken thoughts, and for the errors that we have unintentionally committed.
It is not through my power as such, but through the merits of the
Buddhas and gods that I recite this precious Sutra.
Hear me read this
Sutra and move me and all those in my thoughts to aspire to enlightenment.
Namu Myōhōrenge Kyō
The
Sutra of Immeasurable Meanings Chapter 3: Ten Virtuous Merits
The Buddha said, “Oh men and women of good intent, first, this Sutra can awaken the aspiration to Buddhahood in a Bodhisattva who lacks this aspiration.
It can awaken in a merciless one, a mind of mercy.
It can awaken in one who is fond of killing, a mind of great compassion.
It can awaken in an envious one, sympathetic joy.
It can awaken in one who is enslaved by desire, the aspiration to be free.
It can awaken in one who is grasping and selfish, a mind of giving.
It can awaken in an arrogant one, a mind of humility.
It can awaken in a quick-tempered one, a mind of patience.
It can awaken in one who is lazy in discipline, a mind of correct endeavor.
It can awaken in one whose thoughts are unsettled, an aspiration for calmness through meditation.
It can awaken in an ignorant and unenlightened one, a mind of wisdom.
It can awaken in one who is not yet able to bring others to the path, the mind to do so.
It can awaken in one who commits the Ten Evil Deeds, a mind of the Ten Virtues.
It can awaken in one who is attached to impermanent phenomena, a mindfulness of that which is unchanging.
It can awaken in one who is easily discouraged, a mind of resolution.
It can awaken in one who is full of imperfections, the mind to be rid of them.
It can awaken in one who is beset with illusional passions, the mind to be free of them.
Oh men and women of good intent, this is called the first merits and transcendent powers of this very
Sutra.”
The
Sutra on the Meditation Practice of Fugen (Universal-Excellence) Bodhisattva
“When there are illusions in the faculty of sight and the eyes are impure due to karmic disturbance, whole-heartedly recite the Sutra of the Mahayana and think on the true nature of phenomena.
This is called the removal of negative
karma through realizing self-reformation regarding the faculty of sight.
The sense faculty of hearing disturbs the principle of harmony by hearing sounds that are scattered and confused.
It drives one’s mind mad like a foolish ape or monkey.
Recite the
Sutra of the Mahayana and contemplate the void and formlessness that is the Dharma.
Then you will be able to remove all karmic hindrances and achieve a transcendent ear, and then be able to hear sounds from the ten directions.
The sense faculty of smell craves after various fragrances and awakens the desire for contact.
Such a deluded and disordered nose produces distorted sensations corresponding to its own contamination.
If you recite the
Sutra of the Mahayana and contemplate the ultimate reality of the Dharma, you can free yourself forever from such contamination.
The sense faculty of taste gives rise to negative
karma through the five kinds of inappropriate speech.
If you want to regulate and control yourself, you must endeavor to act with goodwill and compassion and, considering the true tranquility of the
Dharma, rid yourself of all prejudgments and false distinctions.
The sense faculty of the mind, like a restless monkey, never stays still.
If you want to subdue or overcome it, then wholeheartedly recite the
Sutra of the Mahayana, thinking on the accomplishments produced by the great body, power and fearlessness of the Buddhas.
Your own body, which contains the six sense faculties, whirls like dust stirred up by the wind. The six rebels play freely within it without obstruction.
If you want to rid yourself of this negative condition, being free forever from the mind’s confusion, and to make your mind tranquil and light abiding always in the fortress of
Nirvana, then wholeheartedly recite the Sutra of the Mahayana and ponder that which nurtures the Bodhisattvas.
Immeasurable and perfect methods are there, attainable by the thought of the real aspect of all phenomena.
These six practices are named the purification of the six sense faculties.
The ocean of all karmic hindrance is created by deluded perceptions.
If you really want to realize self-reformation, then meditate on the real aspect of all phenomena while sitting straight and properly.
Then all wrong-doings and the results of all wrong-doings will vanish in the light of wisdom like frost and dew before the morning sun.
Therefore, with sincerity, repent from the errors of the six sense organs and contemplate the Ultimate Reality.”

The Lotus
Sutra Chapter 2: Skillful Means
At that time, The World-Honored One arose tranquilly and with insight out of samadhi addressed Sariputra:
“Profound and immeasurable is the wisdom of the
Buddhas. The gate to their wisdom is hard to enter and difficult to understand.
Those who follow the limited way of the disciples and those who practice merely for their own enlightenment may not be capable of understanding it. Why is this?
The
Buddhas have closely attended innumerable hundreds of thousands of other Buddhas. They have exhaustively carried out practices with courage and persistence under countless numbers of Buddhas, their names becoming universally renowned.
They have perfected this profound and unprecedented
Dharma and their intentions, and have adapted their explanations to what is appropriate, yet it remains difficult to understand for the unawake.
Oh
Sariputra, after attaining Buddhahood, I expounded the teaching extensively with various explanations and illustrations and, with skillful means, led sentient beings to rid themselves of their attachments.
Why is this? Because all the
Tathagatas have attained perfect mastery of skillful means, wisdom and insight.
Oh
Sariputra, the wisdom and insight of the Tathagatas is extensive, profound, immeasurable and unhindered.
They are endowed with profound and endless power, fearlessness, meditation, emancipation and concentration. They have completely attained this unprecedented
Dharma.
Oh
Sariputra, the Tathagatas can, through various methods, skillfully illuminate the Dharma with gentle speech and gladden the hearts of the assemblies.
Oh
Sariputra, to put it briefly, the Buddhas have attained this immeasurable, limitless and unprecedented Dharma.
Enough, oh
Sariputra, I will speak no further. Why is this? Because the Dharma that the Buddhas have attained is foremost, unique, and difficult to understand.
Only a
Buddha together with a Buddha can fathom the ultimate reality of all phenomena, that is to say, the character, nature, substance, potential, function, cause, condition, result, effect, and essential unity of all.”
The Lotus
Sutra Chapter 12: Devadatta
The Buddha addressed the assembly of monks:
“If in future worlds, there are men and women of honor who, upon hearing the
Devadatta chapter of the Lotus Sutra, accept it with pure minds and without doubt.
They shall not fall into the realms of hell or to the states of ever-hungry spirits or of beasts. They will be born in the presence of the
Buddhas of the Ten Directions.
Wherever they may be, they will always hear this
Sutra. If they are born among devas or humans, they shall enjoy a supreme and delightful contentment and, if in the presence of a Buddha, they shall be born spontaneously in a lotus flower.”
The Lotus
Sutra Chapter 16: The Lifespan of the Tathagata
“Since I attained Buddhahood, innumerable hundreds of thousands of kalpas have passed.
I have been constantly expounding the
Dharma through these immeasurable kalpas, leading and inspiring innumerable sentient beings and enabling them to enter the Buddha-path.
Using skillful means, I have manifested the state of
Nirvana to bring sentient beings to this path, yet I have not actually entered Nirvana, but continually abide here expounding the Dharma.
Although I am always among these erring beings, with my transcendent power of wisdom I prevent them from seeing me.
The sentient beings, seeing me enter perfect extinction, earnestly revere my relics and, filled with longing, yearn for me.
When the sentient beings become sincere, mild, and receptive, wanting wholeheartedly to meet the
Buddha, and are willing to give unsparingly of their bodies and lives, then I, together with the Sangha, will appear on Mount Gridhrakuta.
I will declare this to sentient beings: ‘Although I am always here without extinction, through the power of skillful means, I manifest extinction and non-extinction.’
If there are sentient beings in other worlds who respect and believe in me, I will also teach them the highest
Dharma.
Not knowing this, you only think that I have entered extinction. I see all sentient beings submerged in an ocean of suffering.
That is why, by not manifesting my form, I cause them to yearn for me.
Then, after awakening this longing, I appear and expound the
Dharma--such are my transcendent powers of wisdom.
For uncountable
kalpas, I have constantly resided on Mount Gridhrakuta and elsewhere.
When sentient beings see themselves amidst a great fire at the end of a
kalpa, it is in fact my tranquil land, always full of devas and humans.
All the gardens and palaces are adorned with various gems. The jeweled trees abound with flowers and fruits, and the sentient beings are joyful among them.
The
devas beat heavenly drums, making constant and varied music. They rain down mandarava flowers upon the great assembly.
Although my pure land never decays, the sentient beings see it as ravaged by fire and torn with anxiety and distress; they believe it is filled with these things.
Because of their misdeeds, these erring sentient beings do not hear the names of the Three Precious Treasures for uncountable
kalpas.
But those who cultivate merit, and are receptive and honest, will see me residing here, expounding the
Dharma.
For the sake of these sentient beings, I then teach that the lifespan of the
Buddha is immeasurable. To those who, after a long time, finally see the Buddha, I teach that it is difficult to meet him.
Such is the power of my wisdom. The light of my wisdom illuminates immeasurable, and my lifespan is of uncountable
kalpas. This has been achieved through long practice.
You wise ones, do not give way to doubt! Banish all doubt forever. The
Buddha’s words are true, never false.
It is like the physician who proclaimed his own death although it was untrue, to shock into sanity his sons who had become delirious while he was away from home. He did this through excellent skillful means, so no one could say he had lied.
I also, being the father of the world, cure those who suffer. To the deluded and unenlightened I say that I have entered extinction although, in fact, I am really here.
If they were to see me, they would become lazy and arrogant. Attached to the desires of the five senses, they would fall into the troubled states of being.
Always aware of which sentient beings practice the path and which do not, I teach the
Dharma in various ways, according to their ability to be saved.
I am always thinking, ‘By what means can I make sentient beings able to enter the highest path and quickly attain the
Dharma?’”
The Lotus
Sutra Chapter 20: The Bodhisattva Never-Belittling
In the past there was a Buddha called Ionnō (Dignity-Resounding-King).
He had immeasurable transcendent powers of wisdom and led and guided all sentient beings. He was paid homage to by
devas, humans and dragons.
After the
parinirvana of this Buddha, when the true Dharma faced extinction, there was a Bodhisattva called Jōfukyō (Never-Belittling).
At that time, the fourfold assembly was becoming attached to its own interpretation of the
Dharma.
The
Bodhisattva Never-Belittling would go up to them and say, ‘I do not belittle you. Practice the path and you will all become Buddhas.’
After hearing this, all the people insulted and scorned him, but Never-Belittling
Bodhisattva bore this patiently.
As he neared the time of his death, when he had at last made good his past errors, he was able to hear this
Sutra, and his six sense faculties became pure.
Through this transcendent power of wisdom, he prolonged his life and explained this
Sutra far and wide, acting once again for the benefit of others.
Those who were attached to their own interpretations of the
Dharma were led and inspired by this Bodhisattva, and were enabled to abide within the Buddha-path.
After the end of his life he met innumerable
Buddhas.
Because he explained this
Sutra, he obtained immeasurable happiness. Gradually accumulating his merits, he quickly attained the Buddha-path.
The
Bodhisattva Never-Belittling of that time is none other than I.
Because the fourfold assembly, which was then attached to particular aspects of the
Dharma, heard Never-Belittling Bodhisattva say, ‘You will all become Buddhas,’ they have since been able to meet innumerable Buddhas.
These people are none other than the five hundred
Bodhisattvas and the fourfold assembly, the men and women of pure belief who are now gathered before me, in this assembly, to hear the Dharma.
In my previous lives I taught them and led them to hear and accept this
Sutra, which is the ultimate Dharma; I revealed it and taught it to others and caused them to abide in Nirvana.
Throughout many lifetimes they accepted and kept such a
Sutra as this.
Only after myriads of
kalpas have passed, a time inconceivable, can one hear this Lotus Sutra.
Only after myriads of
kalpas have passed, a time inconceivable, do the Buddhas, the bhagavats, expound this Sutra.
For this reason, all you practitioners who hear this
Sutra after the extinction of the Buddha, should feel no doubt about it.
You must wholeheartedly expound this
Sutra far and wide. You will then meet the Buddhas in life after life, and quickly attain the Buddha-path.
The Lotus
Sutra Chapter 21: The Transcendent Power of the Tathagatas
The Buddhas, world-inspirers, abiding in their great transcendent power of wisdom, manifest this immeasurable power in order to gladden all sentient beings.
The Lotus Sutra Chapter 23: Ancient Accounts of the Bodhisattva Medicine-King
Oh, Shukuōke (Star-Constellation-King-Flower), this Sutra can save all sentient beings. This Sutra can make all sentient beings free from suffering.
This
Sutra can greatly benefit all sentient beings and bring their aspirations to fulfillment.
Oh, Star-Constellation-King-Flower, you should protect this
Sutra with your transcendent power of wisdom. Why is this? Because this Sutra is good medicine for the ills of the people of the world.
If there is any sick person who hears this
Sutra, he will be rid of his disease, and he will never die nor grow old.
The Lotus Sutra Chapter 25: The Gateway to Every Direction Manifested by the Bodhisattva Regarder-of-the-Voices-of-The-World
If sentient beings are in great adversity, and immeasurable pain afflicts them, the wonderful power of the wisdom of the Bodhisattva Kanzeon (Regarder-of-the-Voices-of-the-World) can relieve their suffering.
Endowed with transcendent powers and having fully mastered wisdom and skillful means in all the worlds in the ten directions, there is no place where he would not manifest himself.
The suffering of those in the troubled states of being—hell-dwellers, ever-hungry spirits, and beasts—and the sufferings of birth, old age, illness, and death will all gradually be extinguished.
He, who perceives the world with truth, purity and vast knowledge, and with compassion and benevolence, should ever be longed for and honored. He is a flawless, pure ray of light, a sun of wisdom that destroys the darkness, a flame that withstands the winds of calamity.
His will, of which the essence is compassion, shakes like thunder, and his mind of mercy is like a beautiful, over-spreading cloud which pours the
Dharma-rain of immortality and extinguishes the flames of desires.
In a dispute before judges, or fearful in the midst of battle, if you contemplate the power of Regarder-of-the-Voices-of-the-World, all enemies will flee.
He has a wondrous voice, the voice of one who perceives the world, a voice like
Brahma, a voice like the rolling tide, a voice unsurpassed in this world; for this reason, you should always contemplate him.
You should have no doubt, even for a moment. The pure seer, Regarder-of-the-Voices-of-the-World, will be a refuge when suffering distress or the misery of death.
He is endowed with every quality, sees the sentient beings with his benevolent eyes, and his ocean of merit is immeasurable. For this reason you should pay him homage.
The Lotus Sutra Chapter 28: Encouragement by the Bodhisattva Universal-Excellence
Oh Fugen (Universal-Excellence), those who accept and recite this Sutra in the future, will not be greedy for clothes, bedding, food and drink, and the necessities of life.
Their aspirations will not be unfulfilled and their happy reward will be attained in this world.
If there is anyone who despises them, saying, “You are mad. This practice of yours is in vain and you will attain nothing in the end,” then that person will be reborn into darkness life after life as a result of this wrongdoing.
If there is anyone who pays them homage and praises them, they will attain tangible rewards in this world.
If anyone sees those who preserve this
Sutra and speaks maliciously about their faults, whether true or not, if anyone scorns them, then such a person, in this life, will manifest his ugliness of spirit in a myriad variety of serious and unpleasant illnesses and afflictions.
For this reason, oh Universal-Excellence, if you see anyone who holds this
Sutra, you should stand and show your respect, even from afar, just as you would to a Buddha.
The
Sutra on the Meditation Practice of the Bodhisattva Universal-Excellence
“Suppose rulers, legislators, brahmins, householders, wealthy persons, and state officials know no limit to their greed, commit the Five Grievous Acts, speak ill of the Sutra of the Mahayana, and do the Ten Evil Deeds, the resultant suffering created by such corruption will convey them into troubled paths faster than the breaking of a violent storm.
They are sure to fall to the depths of suffering and sorrow. If they wish to overcome their karmic hindrances, they should feel shame, purify their spirits, and reform their conduct.”
The
Buddha said, “You may ask, ‘What is the way of realizing self-reformation for powerful persons and householders?’”
“The way of realizing self-reformation for the powerful persons and householders is as follows: to develop a true mind; not to speak ill of the Three Treasures; not to prevent others from pursuing spiritual paths; not to maliciously hinder anyone of pure living; to wholeheartedly do the practice of meditating on the Six Subjects; to support, serve and respect a keeper of the spirit of the
Mahayana; and to keep in memory the profound doctrine of the Sutra, the Void, the Ultimate Principle.
One who thinks of this is called one who practices the first realization of self-reformation for powerful persons and householders.
The second way of self-reformation is to act filially towards one’s parents and support them, and to show respect to one’s teachers and elders. This is called the practice of the second realization of self-reformation.
The third way of self-reformation is to carry out one’s allotted responsibilities in accordance with the True Law; to not abuse one’s authority, and to renounce oppression and injustice. This is called the practice of the third realization of self-reformation.
The fourth way of self-reformation is to encourage the people in one’s homes and areas of influence to refrain from harming living beings, and to observe the six abstaining days of the month. This is called the practice of the fourth realization of self-reformation.
The fifth way of self-reformation is to believe deeply in the principle of cause and effect, and the single path of truth, and to be aware of the presence of the
Buddhas. This is called the practice of the fifth realization of self-reformation.”
The
Buddha spoke thus to Ananda: “Now and in the future, anyone who follows the way of these means of realization of self-reformation, regardless of their station in life, you should know that they gird themselves with the robe of humility and receive the protection and help of the Buddhas.
They will swiftly and surely attain supreme perfect enlightenment.”
As these words were spoken, ten thousand
devas acquired the clear eyes to see the Dharma, and the great Bodhisattvas, the Bodhisattva Maitreya and others, and Ananda, rejoiced at the Buddha’s teachings and followed them.
The Chant of Aspiration
The profound Sutras of the Mahayana, which I recite, contain great benevolence and compassion, and are the treasure house of the Dharma.
The principles set forth in these
Sutras are true, precious and unsurpassed.
Namu Tōhō-Zentōku (Good-Virtue) Buddha of the East.
The recitation of this
Sutra is under the protection of all the Buddhas of the past, present and future.
It is not disturbed by disruptive forces or by other systems of thought.
Neither the conditions caused by birth and death, nor false views can destroy it.
Through the power of these merits,
Namu World-Honored Shakamuni;
Namu Heavenly Stupa of the Buddha Abundant Treasures;
Namu all the Buddhas emanated in the ten directions;
Namu great Bodhisattva Nichiren, the eminent founder;
Namu the benevolent and compassionate Never-Belittling Bodhisattva, Jōfukyō, the expounder of profound meaning;
Namu Wondrous-Light Bodhisattva, Myōkō;
Namu Universal-Treasury Bodhisattva, Kokuzō;
Namu Maitreya Bodhisattva, Miroku;
Namu all Great Bodhisattvas,
all heavenly
Devas and all good spirits.
May you all, who have the eyes of wisdom, cleanse and purify, with the water of the
Dharma, the karmic hindrances of the six sense faculties of myself and all my family.
May you be compassionate and protect us. When I lose my life, even if I fall into hell and undergo immeasurable suffering, I will never speak ill of the profound and true
Dharma of the Buddhas.
The
Buddhas, the Tathagatas, are like our affectionate fathers.
May all of you, because of this relationship and the power of this merit, quickly accord me the
Dharma of the Mahayana and help me to swiftly attain supreme perfect enlightenment.
Great Universal-Treasury Bodhisattva (Kokuzō), we sow universally the seeds of the Lotus Blossom of the Marvelous Dharma, the instruction for the Bodhisattvas, the treasured lore of the Buddhas.
By the universal transfer of this merit, may we and all other beings together attain the enlightenment of a
Buddha.



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