The One-Sheet Document

Today marks the date in Japanese history when the founder of Jodo Shu, or “Pure Land” Buddhism, Hōnen, recorded his last testament, the One-Sheet Document or ichimai-kishōmon (一枚起請文). This occurred in the year 1212. Recently, when I came back from Japan, I brought back a Jodo Shu service book that contains the One-Sheet Document, as it is a popular thing to recite for followers.

So, I’ve decided to type up the document in Japanese (as presented in the service book), romaji and English in honor of Honen’s contributions to Japanese Buddhism.

Japanese:

唐土我朝に、もろもろの智者達の、沙汰し申さるる観念の念にもあらず。また学問して、念のこころを悟りて申す念仏にもあらず。ただ往生極楽のためには南無阿弥陀仏と申して、うたがいなく往生するぞと思い取りて申す外には別なの仔細候わず。ただし三心四修と申すことの候うは、皆決定して南無阿弥陀仏にて往生するぞと思ううちにこもり候うなり。この外に奥ふかき事を存ぜば、二尊のあわれみにはずれ、本願にもれ候うべし。念仏を信ぜん人は、たとい一代の法をよくよく学すとも、一文不知の愚鈍の身になして、尼入道の無知のともがらに同じうして、知者のふるまいをせずしてただ一向に念仏すべし。証のために両手印をもってす。浄土宗の安心起行この一紙に至極せり。源空が所存、この外に全く別義を存ぜず、滅後の邪義をふせがんがために所存をしるし畢んね。

建暦二年正月二十三日　大師在御判

Romaji:

morokoshi wagachō ni, moro moro no chishatachi no, satashi mōsaruru kannen no nen ni mo arazu. mata gakumon wo shite, nen no kokoro wo satorite mōsu nenbutsu ni mo arazu. tada ōjōgokuraku no tame ni wa, namuamidabutsu to mōshite, utagainaku ōjōsuru zoto omoitorite mōsu hoka ni wa betsu no shisaisōrawazu. tadashi sanjin shishu to mōsu koto no sōrau wa, minaketsujōshite namuamidabutsu ni te ōjōsuruzo to omō uchi ni komori sōrōnari. kono hoka ni okufukaki koto wo zonzeba, nizon no awareminihazure, hongan ni mo re sōrōbeshi. nenbutsu wo shinzen hito wa tatoi ichidai no hō wo yokuyoku gakusutomo, ichimon fuchi no gudon no mi ni nashite, amanyūdō no muchi no tomo ga rani onaji ushite, chisha no furumai wo sezushite tada ikkō ni nenbutsu subeshi. shō no tame ni ryōshuin wo mottesu. jōdoshū no anjin kigyō kono isshi ni shigoku seri. genkūga shozon kono hoka ni mattaku betsugi wo zonzezu, metsugo no jagi wo fusegan ga tame ni shozon wo shirushi owanne.

kenryaku ni nen shōgatsu nijūnsan nichi     daishizaigohan

English (translation provided here):

“In China and Japan, many Buddhist masters and scholars understand that the nembutsu is to meditate deeply on Amida Buddha and the Pure Land. However, I do not understand the nembutsu in this way. Reciting the nembutsu does not come from studying and understanding its meaning. There is no other reason or cause by which we can utterly believe in attaining birth in the Pure Land than the nembutsu itself. Reciting the nembutsu and believing in birth in the Pure Land naturally gives rise to the three minds (sanjin) and the four modes of practice (shishu). If I am withholding any deeper knowledge beyond simple recitation of the nembutsu, then may I lose sight of the compassion of Shakyamuni and Amida Buddha and slip through the embrace of Amida’s original vow. Even if those who believe in the nembutsu study the teaching which Shakyamuni taught his whole life, they should not put on any airs and should sincerely practice the nembutsu, just as an illiterate fool, a nun or one who is ignorant of Buddhism. I hereby authorize this document with my hand print. The Jodo Shu way of the established mind (anjin) is completely imparted here. I, Genku, have no other teaching than this. In order to prevent misinterpretation after my passing away, I make this final testament.” January 23, the Second Year of Kenryaku (1212)

It’s interesting to imagine this document being written 797 years ago on this very day.

Namu Amida Butsu