Namu Amida Butsu

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. Nenbutsu Prayer Legends .
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Namu Amida Butsu, the Amida Prayer

***** Location: Japan
***** Season: Various, see below
***** Category: Humanity

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Explanation

AMIDA BUDDHA (Skt. = Amitabha)
Buddha of Infinite Light and Life
Lord of the Beyond and the Afterlife

Amida is one of the loftiest savior figures in Japanese Buddhism, and Amida faith is concerned primarily with the life to come, the life in the beyond. Amida is also one of the Five Tathagata of Wisdom. The world-famous Big Buddha (Daibutsu) statue in Kamakura, around 15 meters in height, is Amida. To followers of Japan's Pure Land sects (Joodoshuu 浄土宗), Amida has eclipsed the Historical Buddha as the most popular divinity in Japan's Mahayana traditions.

Read the details about this deity here.
Mark Schumacher 　




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The Amida Prayer, Namu Amida Butsu

　南無阿弥陀仏

Buddha Amitabha vowed to save all beings, even those who have committed serious transgressions. This vow prompted Saint Shinran, the founder of the True Pure Land school of Buddhism, to write,
"A good person will be reborm; how much more so the evil person."
This belief in the power of Amitabha to save every person, no matter what their faults, gave rise to the sects of the Pure Land and True Pure Land and to the pratice of nembutsu prayer, the chanting of the sentence or rather the short mantra,
"Namu Amida Butsu" .. "I venerate Amida Buddha"
as a way to achieve salvation.


This is on of the prayers that appears in various versions in many haiku of Issa, who was a member of the Pure Land Sect. His trust in Amida Buddha was great.

I leave it all to you, trust in the Buddha, anata makase　あなたまかせ
I trust in you, tanomu, tanome　頼む
Mida みだ　弥陀
Praise Amida ! nenbutsu　念仏


Namu Amida Butsu
When chanting this invocation fast, it sounds like

namudabu namudabu なむだぶなむだぶ
namandabu なまんだぶ
namandabutsu namanda butsu　なまんだぶつ
namu aa aa 南無 ああ ああ


Prayer Ceremonies for Amida
nenbutsu, nembutsu 念仏
Great Prayer Ceremony, ônembutsu, oonenbutsu 大念仏



. haikai kuhonbutsu 俳諧九品仏
Takahama Kyoshi and the nine states of Amida



. Oojooji 往生寺 Temple Ojo-Ji .
Gokuraku oojoo 極楽往生　gokuraku-ojo　
for a safe passage to the Amida Paradise in the West after death


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Amida Buddha -
you smile at life
you smile at death

Read the whole sequence: Amida Buddha
by Gabi Greve

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花ちるや称名うなる寺の犬
hana chiru ya shoomyoo unaru tera no inu

cherry blossoms scatter--
growling Buddha's name
a temple dog

Kobayashi Issa
Tr. David Lanoue

The temple dog is growling the nembutsu prayer:
"Namu Amida Butsu"--"All praise to Amida Buddha!"
This is appropriate for the situation, since the blossoms are dying and only Amida Buddha's intercession can bring salvation: rebirth in the Pure Land.

Chanting only the name of Amida or other deities is especially common in the Sect of the Pure Land, to which Issa belonged.

称名 (しょうみょう): 仏や菩薩の名を称(とな)えること。

shoomyoo 声明 is the chanting of prayers accompanied by musical intstuments in other Buddhist sects.

Voices of Animals and Haiku
Gabi Greve 　

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Worldwide use


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Things found on the way




Haiku poets about Issa
(collected by David Lanoue)

Jôdoshinshû, the Pure Land sect that revolves around the epic of Amitabha, counts Issa as one of its members. Following this stream of Buddhism, those who repeat the name of Amida expect to experience the liberation of rebirth in the Western Paradise. Simply by monotonously repeating the chant, "Namu Amida Butsu" (the nembutsu), one will one day enjoy salvation. Alan Watts notes that this is the common understanding of the doctrine, but he adds that its esoteric grounding is different: Amida is our own true self. We are Amitabha.

We don't need to attain satori; we are already enlightened. Free of this tyrranical search, Kobayashi Issa can surrender to the rhythms and colors of samsara in all of its infinite variety. And perhaps, deep in his heart, he repeats with each poem, "Namu Amida Butsu, Namu Amida Butsu..."

Carlos Fleitas on Issa　

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In her well-known essay about haibun (Was ist ein Haibun?/ What is a haibun?, 1998) Dr. Lydia Brüll refers to Issa's religious belief. She explains that Issa was a follower of Amida Buddhism (Pure Land Buddhism). Pure Land Buddhism is very common in Japan (more popular than Zen-Buddhism). The founder was Shinran Shonin (1173–1262). In the center of this spirituality we find Amida Butsu (a Japanese expression for Buddha Amitâbha, the Buddha of infinite light and life).

The main thing in Shin-Buddhism is belief, the trust in Amida Butsu who has promised to save all sentient beings who rely on him. In contrast, the Zen-Buddhist tries to achieve enlightement (satori) with the help of meditation (zazen) and koans.

The Shin-Buddhist has only one thought: he avoids to trust in his own power (jiriki 自力); he fully relies on the Other Power (tariki　他力). Shin belief is that only the Other Power, only the promise of Amida Butsu, can save one. The Shin-Buddhist recites the Nembutsu (namu Amida Butsu　—　honor to Amida Butsu, refuge in Amida Butsu) with devotion. The trustful spoken Nembutsu will save, will lead to rebirth in the Western Paradise (sukhâvati), which is a preliminary stage of Nîrvana.

Angelika Wienert on Issa　


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Priest Ennin (794 – 864) and the Nembutsu

He went to China to study the Buddhist Canon. On his return to Japan, he established many rituals special to Tendai, the so called “Secret Tendai Teachings” (taimitsu 台密).
He also brought back special rituals to chant the prayers for Buddha Amida, the five-tone nembutsu recitation (jogyodo nembutsu, joogyoodoo 常行堂念仏), which is still practised widely in the Tendai communities.

The Jyoogyoo-Doo Hall 常行堂 at Mt. Hiei-Zan, Kyoto
The Nembutsu is intonated for 90 days here. To do this will lead you straigt to the Paradise in the West (gokuraku) after death.


常行堂【じょうぎょうどう】－日光山輪王寺　


Read more about Ennin here !
Ennin 円仁
by Gabi Greve 　


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Priest Ryoonin 良忍 Ryonin (1073-1132 and the Yuuzuu Nenbutsu 融通念仏 Yuzu Nembutsu

Yūzū-nenbutsu-shū - Yuzu nenbutsu Sect
The distinction of this Pure Land sect lies in its emphasis on the nature of interconnectedness amongst phenomena.
©　More in the WIKIPEDIA !

"融通念仏縁起絵巻"
. . . CLICK here for Photos !

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There is a lot more on the internet on this subject now.
Just googeling with
"namu amida butsu" haiku
I found about 412 hits.



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HAIKU

kigo for spring

Hyakumanben Nenbutsu 百万遍念仏
Saying the Nenbutsu Prayer one million times
A prayer for all human beings, not just the well-being of oneself.
It occurs for 7 days (sometimes 10 days) .
The priest or monk walks around the inner sanctuary, saying the Namu Amida Butsu prayer as he walks, step by step.
In some temples this prayer session occurs in January, May and September.

There is also a rosary with hyakuman beads, one million beads 百万遍数珠.




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kigo for all summer

genenbutsu, natsu nenbutsu 夏念仏 (なつねんぶつ)
Nembutsu prayers in Summer
..... natsu nebutsu 夏ねぶつ（なつねぶつ）


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kigo for early autumn

rokusai nenbutsu 六斎念仏 (ろくさいねんぶつ)
Rokusai "six memorial days" prayers
rokusai 六斎（ろくさい）、rokusai e 六斎会（ろくさいえ）
rokusai koo 六斎講（ろくさいこう）Rokusai prayer group
rokusai odori 六斎踊（ろくさいおどり）Rokusai dance
rokusai daiko 六斎太鼓（ろくさいだいこ）Rokusai drum

Prayers and dance for Amida Buddha, performed at Amida temples, with gongs and drums.
Usually on the six monthly memorial days, the 8, 14, 15, 23, 29 and 30.

Now this is performed in August, with the Obon rituals.


. Rokusai Drums and Saint Kuya .


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kigo for early winter

betsuji nenbutsu 別時念仏 (べつじねんぶつ) special nenbutsu prayer
jishuu saimatsu betsuji 時宗歳末別時（じしゅうさいまつべつじ）
別時念仏/遊行の一つ火 "one fire for Ippen"



At Yugyooji 遊行寺 Temple Yugyo-Ji in Fujizawa, Kanagawa
In memory of
. Saint Ippen 一遍聖人 .

From November 18th to 30.
For 27 days and nights a fire is kept in the main hall to honor Ippen.
People come to repent the sins of the past year and purify their hearts.


. the 10th night, juuya 十夜 (じゅうや)
prayer night of the Jodo sect of Pure Land Buddhism .
Often on November 9th.
yonenbutsu 夜念仏 Nenbutsu-Prayers at Night
(sometimes listed as late autumn)

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kigo for late winter

kan nenbutsu　寒念仏　
Nembutsu prayers in the cold




Winter Ascetic Practises (kangyoo)

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nenbutsu odori 念仏踊り the Nenbutsu Dance


source : カラーブックス図書目録
Takinomiya no nenbutsu odori 滝宮の念仏踊り Nenbutsu dance from Takinomiya
From the Tenmangu Shrine at 綾歌山滝宮天満宮 / Takinomiya, Ayagawa, Ayauta District
The dance is held every year on August 25. The dolls are made in its honor, they are about 20 cm high, dancing under an umbrella. There are nine straw dolls hanging down, moving and turning around if the wind blows.
This dance started in 888, when a great drought happened in Sanuki and the local governor, Sugawara Michizane 菅原道真, ordered rain rituals and dances.

. Kagawa Folk Art - 香川県　 .

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Some Haiku by Kobayashi Issa

藤の花南無ああああとそよぎけり
fuji no hana namu aa aa to soyogi keri

wisteria blossoms
"Praise Ah... Ah...!"
they rustle


只頼め頼めと露のこぼれけり
tada tanome tanome to tsuyu no kobore keri

simply trust! trust!
dewdrops spilling
down
Tr. David Lanoue



Haiga by Nakamura Sakuo

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煤竹や仏の顔も一なぐり
susutake ya hotoke no kao mo hito naguri // susudake

bamboo soot broom--
Buddha's face too
gets a smack
Tr. David Lanoue

Look at a Haiga by Nakamura Sakuo

. susu dake, susudake 煤竹 bamboo for cleaning .

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とにかくもあなた任せのとしの暮
tonikaku mo anata makase no toshi no kure

come what may
trusting in the Buddha…
the year ends
Tr. David Lanoue


Look at a Haiga by Nakamura Sakuo

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念仏がうるさいとてや雁帰る
nenbutsu ga urusai tote ya kari kaeru

even if their Amida prayer
is so noisy today -
geese departing
Tr. Gabi Greve

. WKD : kaeru kari 帰る雁 departing geese .



念仏をさずけてやらん帰る雁
nenbutsu o sazukete yaran kaeru kari

teaching how to
praise Buddha ...
the geese return
Tr. David Lanoue



- Haiga by Nakamura Sakuo -


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それなりに成仏とげよかたつぶり
sore nari ni joobutsu toge yo katatsuburi

just as you are
become Buddha!
snail
Tr. David Lanoue


Look at a Haiga by Nakamura Sakuo

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元朝に十念仏のゆきき哉
ganchoo ni juu nenbutsu no yukiki kana

on New Year's morning
the prayers to Buddha
come and go

According to Shinji Ogawa, the word "juu nembutsu" refers to a Buddhist scripture of that name. I assume that it refers to a recitation of namu amida butsu ten times in a row. In any case, I took "ten" out of my translation, because this doesn't add much significance for the English speaking reader: "ten prayers to Buddha" is now "the prayers to Buddha."


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から鮭も敲ば鳴ぞなむあみだ
karazake mo tatakeba naku zo namu amida

beating time
on a dried salmon too...
praise Buddha!


More haiku by ISSA with Amida as subject .
Tr. David Lanoue


WKD : Salmon (sake)


ich schlage den Takt
mit einem getrockneten Lachs -
Gebet an Amida
Tr. Gabi Greve



涼しさは仏の方より降る雨か
suzushisa wa hotoke no hoo yori furu ame ka

coolness -
is it coming from the rain
of the direction of Buddha?

Issa is lodging in the temple Jooshooji 浄照寺 Josho-Ji, which hosts the statue of Amida Buddha. The entrance to the hall is from the east, so pilgrims face to the West, the Paradise of Amida, when offering their prayers.


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source :　curatorseye.com

ほたぽきりぽきりなむあみだ仏哉
hota pokiri-pokiri namu amida butsu kana

nap and crackle
goes the fire...
"All praise to Amida Buddha!"
Tr. Lanoue

Kobayashi Issa 小林 一茶

- Compiled by Richard Bohn -
Joys of Japan, 2012


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source : Nakamura Sakuo


. WKD : Kobayashi Issa 小林一茶 .

なむなむと桜明りに寝たりけり

namu-namu to sakura-akari ni netarikeri

praising Buddha
he sleeps in the light
of night cherry blossoms
Tr. Chris Drake


This hokku is from the 3rd month (April) in 1816, when Issa was back in his hometown. Someone, perhaps a wandering Pure Land monk (one is mentioned in the next hokku in Issa's diary: see below), is lying asleep under a cherry tree in full bloom. There is a faint, mysterious luminescence coming from the white or pink-white blossoms above the sleeper that is due to reflected starlight or moonlight. In Issa's time hana-akari meant both the faint reflected night luminescence from cherry blossoms as well as the synesthetic feeling that the night air was dimly glowing because of the blossoms. Issa also uses the term to refer to the night glow of plum blossoms. In this hokku Issa is able to see the sleeper, so there seems to be some reflected light from the night sky.

The hokku suggests the man has gone to sleep while chanting Amida's name, so either the person is wearing a monk's robes or Issa has heard him earlier chanting praises to Amida beneath the cherry tree. I take Issa to be suggesting that spoken words aren't the only way a person (or animal or plant) can praise Amida. The man seems to lie blissfully open to the opening cherry blossoms around and above him, suggesting that Issa sees the man's way of sleeping as a form of praising Amida and repeating Amida's name with unconscious body language and with his basic mode of being. Amida is the Buddha of unlimited light and compassion, and the soft luminescence of the cherries all around Issa and the faint glow on the sleeping man's face seem to be the soft light of Amida's Pure Land beyond any distinction of here/there or now/then.

This is the following hokku in Issa's diary:

okifushi mo sakura-akari ya nebutsu-boo

sleeping and waking
in faint blossomlight --
a Pure Land monk

The mendicant Pure Land monk 念仏坊 (nebutsu [=nembutsu] or "Buddha-name" monk) wanders from place to place praising Amida with only trees for shelter. The visible blossoms now accentuate Amida's spiritual light.

Issa no doubt empathizes a lot with the sleeping monk and may consider him to be a kind of double of himself, but I think these two hokku are also based on objective observation of a separate person or people who are traveling on the same road as Issa to/in the Pure Land.

Chris Drake


fuji no hana namu aa aa to soyogi keri

wisteria blossoms
rustling Thank you
Aaaaaaaah!

This hokku seems to be from late in the third month (April) in 1816, since wisteria blossoms are a late spring image, and the hokku belongs to a group of late spring hokku inserted into the last part of Issa's diary for the eleventh month (December) in 1815. Wisteria is a climbing shrub, commonly with a thick trunk, that traditionally is often trained to rest its widely spreading branches on trellises, from which numerous long stems hang down, each with hundreds of small, delicate lavender to deep purple blossoms extending out in every direction. A large wisteria in bloom literally gives the impression of being a purple cloud floating in the air, and when a breeze blows, the many blossoms brush against each other and rustle as if murmuring, or, to Issa, praying.

The soughing of the wisteria blossoms here resembles the beginning of the most basic prayer to Amida Buddha that Issa and every Shin Pure Land Buddhism believer often repeats. In Japanese Pure Land Buddhism, Namu-, the Japanese version of a Sanskrit salutation and expression of homage, basically means two things: 1) I entrust myself completely, and 2) Deep thanks from the bottom of my heart. Hōnen, the founder of Japanese Pure Land Buddhism, tended to stress the first meaning, along with constant repetitions of the prayer, while Shinran, the founder of Shin Pure Land Buddhism, to which Issa belonged, tended to stress the second, since he taught that reciting Amida Buddha's name was not a matter of obligation, ritual, or a certain number of repetitions but instead was a spontaneous expression of sincere and profound thanks to Amida. That is what the rustling wisterias sound like to Issa, and their long swaying stems must resemble a moving purple cloud, an image that Issa seems to assume readers will associate with the sounds of the blossoms, since in Buddhist art Amida is often depicted while descending to earth on a purple cloud surrounded by bodhisattvas playing celestial music in order to greet the soul of a sincere believer who has died and guide her or him to the Pure Land.

Thus the sound of the rustling blossoms, their voice, utters the sound of Amida's name in a way that extends it out toward infinity. In Sanskrit the vowel "a" represents the beginning of the universe and of a basic mantra (aum or om), and the "A" of Amida represents a negative prefix, as in the "a-" in English "atemporal," for example, although in Amida's case it is like the "in-" in "infinite," since Amida is the Buddha of infinite light, so the cluster of four "a" vowels in the hokku suggests both the eternal beginning of Amida's infinite name -- a metonym for Amida's name as the whole visible and invisible universe -- and the beginning of an audible vision of the Pure Land on earth. In the translation I use more than four "a" vowels since in Japanese each vowel represents a moraic syllable and thus the whole sound is four syllables long, whereas each "a" represents only a single letter in English. I take Issa's orthography to represent a long, extended vowel, one long enough to suggest the endlessness of Amida Buddha's name. And overlapped with Amida's name is a breathy exclamation of joy and thanksgiving.

* For the year of composition of the group of late spring hokku found in the December section of Issa's diary for 1815, see Maruyama, Issa Shichiban nikki 2.183.

Chris Drake

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- quote
A raigō (来迎 "welcoming approach")
s an appearance of Amida Buddha on a purple cloud at the time of one's death. It has given rise to a type of Japanese painting (a raigō-zu) of a Buddha accompanied by bodhisattvas. As a ritual, such a painting is carried into the house of a person who is near death.

Among the upper classes, raigo paintings and sculpture became very popular, as they depicted the Amida Buddha coming down in celebration in relation to dead relatives or to one's own house. Some of these paintings are clearly yamato-e, or Japanese paintings in that they gave artists a chance to paint Japanese landscapes.
©　More in the WIKIPEDIA !


Amida Raigo zu 　阿弥陀来迎図 with Fudo Myo-O as attendant
. Kuroda Mudooji 黒田無動寺 Kuroda Mudo-Ji .


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山越えの阿弥陀のごとく初日の出
yamagoe no Amida no gotoku - hatsu hi no de

like Buddha Amida
coming over the mountains -
First Sunrise !

Amida coming over the mountains to welcome the souls of people departed.

Gabi Greve, Januaray 2005
Look at the Amida here ! 　


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clear Autumn day
by the little lake -
Namu Amida Butsu !

Gabi Greve, 2005
Look at the Lake here ! 　

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雨の音　屋根が教える　南無阿弥陀
ame no oto yane ga oshieru Namu Amida



sound of rain -
my roof teaches me
the Amida Prayer

Gabi Greve



old cedar tree -
namida namida no
namu amida

PHOTOS are here:
Gabi Greve, October 2009


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ちる花や仏ぎらひが浮れけり
chiru hana ya hotoke-girai ga ukare keri

cherry blossoms are falling -
those who do not care about Buddha
are making merry

Kobayashi Issa

The human life is just as short as that of a cherry blossom ...


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あなたうと茶もだぶだぶと十夜哉
ana tooto cha mo dabu-dabu to juuya kana

Ah, the blessed sound!
The tea also says, "Da-bu, da-bu!"
The ten nights.
tr. Blyth



The season's holy chant
from the teapot too, "dabu, dabu"--
for ten nights.
tr. Sawa and Shiffert

The cut marker KANA is at the end of line 3.

. WKD : Yosa Buson 与謝蕪村 in Edo .

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shirayuki no naka ni koe ari kannembutsu
Ryoota

Within the clouds
There are voices:
Winter nembutsu.
tr. Blyth


Dabu Dabu 　 ... Translating Haiku Forum

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Related words


. Welcome to Gokuraku　極楽 the Buddhist Paradise ! .

Paradise 極楽 (ごくらく) gokuraku

Amida Buddha is the Lord of the Paradise in the West,
Gokuraku Joodoo 極楽浄土 Gokuraku Jodo.

極楽の近道いくつ寒念仏
gokuraku no chikamichi ikutsu kan nenbutsu

how many shortcuts
to paradise ?
praizing Amida in the cold
Tr. Gabi Greve

. Yosa Buson 与謝蕪村 in Edo .


kan nenbutsu
kigo for late winter

Winter Ascetic Practises (kangyoo)

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- - - - - Kobayashi Issa - - - - -

At the East Gate of the Pure Land in Tennoji Temple, summer

極楽に片足かけて夕涼
gokuraku ni kata ashi kakete yoosuzumi

I put one foot
down in Paradise --
evening cool
Tr. Chris Drake

This hokku is from the 11th month (December-January) of 1819-20, though it is in the same lunar year that is evoked in Year of My Life. However, 11/16 was January 1, 1820, so the hokku may have been written in 1820. In any case, it's a summer hokku about Tennoji Temple in Osaka, a very famous old Tendai-school temple visited by Issa many years earlier. When Issa visited, he evidently went to pray at the West Gate, one of the most notable and visited places in the temple because it was believed to also be the East Gate, that is, the earthly entrance to Amida's Pure Land paradise in the west, far beyond the setting sun. Just outside the East Gate of the Pure Land is a Shinto torii, since in pre-westernized Japan Buddhism and Shinto and popular shamanism were intimately linked and intertwined.

At Tennoji, the torii or god-welcoming gateway frames the setting sun during the time of the spring and fall equinoxes. The setting sun was important, because meditation on the setting sun was part of Tendai and later of Pure Land Buddhism under Honen that was believed to help people concentrate on the reality of the invisible Pure Land. Issa doesn't mention meditation on the setting sun here, and Shinran, the founder of the True Pure Land school, didn't stress it as much as Honen, but "evening cool" in the hokku suggests there is a good chance Issa went to the gate at around the time the sun was setting and actually saw it setting in the distance over the Inland Sea to the west as he prayed to Amida. In summer the setting sun isn't framed by the torii gateway, but it was nevertheless a spiritual sight many pilgrims in Issa's time wanted to see.

The hokku seems to be about the moment Issa, walking west from the center of the temple, begins to enter the large wooden gateway. Only one leg has touched the eastern edge of the Pure Land, but even before Issa steps with both feet inside the gate, he seems to feel a coolness he guesses must be a bit like the incomparably refreshing coolness that is said to be felt by those who are reborn on lotuses in one of the lakes in the Pure Land. Like the sun setting in the west that is visible from the gate, the air apparently has a certain blissful feel to it that most cool evenings lack. This is not the only hokku in which Issa feels he is in the Pure Land while he is still on earth -- some of his hokku on canola fields, for example, seem to suggest something similar -- but it is one in which Issa himself is explicit about the experience. Perhaps that's because at Tennoji he is probably having this experience along with other pilgrims.

By setting the hokku in summer while he writes in winter, is Issa thinking back and remembering the death of his infant daughter the previous summer, as described in Year of My Life? Is he imagining himself going with her soul to the western edge of the visible world?

Chris Drake

. Kobayashi Issa 小林一茶 Issa in Edo .


. Temple Tennooji 天王寺 Tenno-Ji Osaka .


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Daruma Museum
A Tourist Guidebook to Paradise 　
GokuRaku no Kankoo Annai 極楽の観光案内
Nishimura Kocho
Nishimura Koochoo 西村公朝 (にしむらこうちょう)



極楽に近道ありや黒揚羽
gokuraku ni chikamichi ari ya kuro ageha

there is a shortcut
to paradise !
black winged butterfly
- autor ? source : www.gendaihaiku.gr.jp/

kuro ageha - Papilio protenor, spangle


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***** WKD : World Kigo Database: Saijiki of Buddhist Events
Look here for more kigo about the various Nembutsu Ceremonies (nenbutsu　念仏)


***** WKD : butsumyooe 仏名会 Chanting of the Buddhas' Names
..... o butsumyoo 御仏名（おぶつみょう）Butsumyo Ceremony



***** WKD : Saint Hoonen, Hoonen Shoonin, Honen 法然上人 と浄土宗
Founder of Pure Land Buddhism and Haiku


***** WKD : Hibutsu (secret Buddha statue) and Haiku　
秘仏と俳句


***** WKD : Hotoke, the Dead and Haiku　 仏　ほとけと俳句


***** Voice of Buddha - by Gabi Greve 　


***** Tannishō 歎異抄 Tannisho and priest Yuien 唯円
Shinran and the Nenbutsu

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. haikai kuhonbutsu 俳諧九品仏
Takahama Kyoshi and the nine states of Amida


.SAIJIKI ... OBSERVANCES, FESTIVALS
Kigo for Summer 　

. Nenbutsu Prayer Legends .

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[ . BACK to WORLDKIGO . TOP . ]

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