Shikoku Fudasho Butsuzen

Gongyō Shidai:

Procedure for Liturgy before

the Buddhas of the Shikoku
Pilgrimage
Introduction
Buddhists travel the Henro and other
pilgrimages in order to come face to face with the
Buddhas by making offerings to them. The gongyō,
chanting liturgy, is the most central of these
offerings. Here we offer verses (mon or ge), sutras
(kyō), and mantras (shingon) to the Buddhas. Verses
help us to align our intentions with those of the
Buddhas. Sutras are records of the Buddhas’
teachings, which help beings to find relief from
suffering. Mantras are Sanskrit phrases which
express the essence of the Buddhas themselves.
Chanting with gratitude and sincerity delights
the Buddhas. Buddhas exist to save all beings, and
our chanting helps us and all the people and
creatures around us to move toward Awakening for
the benefit of all. Chanting, therefore, is like playing
the Buddhas’ favorite song for them.
Each temple has a Hondō, a main hall, and a
Daishi-dō, a hall for Kōbō Daishi. Each hall
enshrines a Gohonzon, a main deity. There are a
variety of Gohonzon enshrined in the main halls of
the Henro fudasho (numbered temples), and each
has their own specific mantra. This diversity is due

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to the idea that enlightened beings take an infinite
number of forms in order to respond to the needs of
all the living beings in the universe. The name of
each temple, its main deity, and the deity’s mantra
are included from page 24 of this booklet.
The Gohonzon of the Daishi-dō is always Kōbō
Daishi Kūkai, a 9th-century monk who brought
Mikkyō, Esoteric Buddhism, from China to Japan.
The fudasho in Shikoku are connected to Kūkai’s
historical and legendary places of practice. Visiting
these places, we make our goal the same as Kūkai’s:
finding the truth by encountering the Buddhas who
embody it. This oneness of intent is expressed in the
phrase Dōgyō Ninin– “Same Practice, Two People.”
When we walk the Henro, Kūkai walks with us.
You will notice as you travel that people may
give you gifts of food or money. This is a custom
called Osettai, which is an expression of hospitality
for a guest. This gesture toward pilgrims is deeply
related to the concept of Dōgyō Ninin. Local people
believe that by making offerings to pilgrims in need
they are directly making offerings to Kōbō Daishi.
Please receive such gifts graciously and reflect on the
dynamic behind them as you walk. The Juzen-kai

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(Step 5 in the liturgical procedure) may be a useful
guide for you to reflect on your habits of action,
speech, and thought and help you to behave in a way
worthy of your status as a pilgrim.
Japanese Buddhism has a variety of sects and
schools. Most, though not all, of the temples on the
Henro are of the Shingon sect, which was founded by
Kūkai. However, faith in Kōbō Daishi goes far deeper
than these surface sectarian divisions–you will meet
people of every Buddhist sect, people who are
otherwise nonreligious or unaffiliated, and even
people of other religions doing the Henro. Kūkai’s
experience while training in Shikoku and our
emulation of it touches something deep in our
human nature which transcends dogmatic religious
expression. Please approach the form of prayer
outlined here as just one of a limitless number of
doorways to the benefits of the Henro.

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Procedure at Henro Temples
Enter through the main gate, ring the temple
bell, wash your hands and mouth with the water
provided, and then go to the Hondō. Offer a candle
(tōmyō) and three sticks of incense (senkō), put your
osame-fuda (name slip) in the appropriate box, and
put a monetary donation in the offering box
(saisen-bako).
Generosity in the form of almsgiving is a
foundational Buddhist practice with a long history.
Donations are often of a single coin, such as ¥5, ¥10,
or ¥100. There is no set amount for offerings, but it
is important to keep in mind that this donation is an
expression of your feelings toward the Buddhas, and
that your contributions help to preserve the temples
of the pilgrimage for those who come after you. To
the degree possible for you, try to make your
donation an expression of true generosity.
After you have made your offerings, chant this
liturgy. Make sure you stand somewhere that is
considerate of pilgrims who may come while you
pray; do not block the offering box, osame-fuda box,
stairs, or obstruct the view of the Gohonzon.

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 When you have finished at the Hondō, perform
the same procedure at the Daishi-dō.
After you have prayed at both halls, you can go
to the temple office to make a donation and receive
your nōkyō, the temple stamp. The nōkyō (also
known as goshu-in) is a kind of receipt to show that
you have copied sutras or made offerings at the
temple, so you should do this last after you have
prayed with sincerity.

Pronunciation Guide
Vowels in Japanese are always pronounced the
same way. A= “ah” (like “star”), I= “ee” (like “tree,”
though a little less drawn out), U= “u” (like “put”),
E= “eh”(like “egg”) and O= “oh” (like “stone”).
Vowels with a line over them (“ō” and “ū”) are
drawn out a little longer.
Consonants are also regular–g is always a hard
“g” sound (like “give”).
Please refer to the associated video for an
example of the pronunciation of each prayer.

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1. Gasshō Raihai
(Bowing with the hands in Gasshō)
Bow three times with the hands in gasshō–palms
together in front of the heart. Recite the mantra once
for each bow.

ON SARABA TATAGYATA HANNA

MANNANŌ KYAROMI

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2. Sange-mon
(Verse of Repentance)
Say or chant the verse of repentance once. If you
are chanting alone, you can ignore the “Leader” and
“All” designations and chant the whole verse straight
through. You may choose to say only the Japanese,
or to say the English translation before or after it.

Leader:
GA SHAKU SHO ZŌ SHŌ AKU GŌ
All:
KAI YU MUSHI TON JIN CHI
JŪ SHIN GO I SHI SHO SHŌ
ISSAI GA KONKAI SANGE

Translation: All the myriad unwholesome

actions I have done in the past,
beginningless desire, anger, and ignorance,
brought to life with my body, speech, and
mind, I now repent entirely.

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3. Sanki
(Refuge in the Three Treasures)
Chant the verse of Refuge once or three times, as
time allows. (Steps 3-7 are often omitted for time’s
sake. You might do them at the first and last temples
on a day’s journey, or include them every time).

Leader:
DESHI MUKŌ
All:
JIN MIRAI SAI
KI-E BUTSU
KI-E HŌ
KI-E SŌ

Translation: As a disciple of the Buddha,

until the end of all future time, I take refuge
in the Buddha (the Enlightened Ones), I
take refuge in the Dharma (their
Teachings), and I take refuge in the Sangha
(the Community of Practitioners).
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4. Sankyō
(Completing Refuge in the Three Treasures)
Chant once or three times as appropriate.

Leader:
DESHI MUKŌ
All:
JIN MIRAI SAI
KI-E BUKKYŌ
KI-E HŌKYŌ
KI-E SŌKYŌ

Translation: As a disciple of the Buddha,

until the end of all future time, I have fully
taken refuge in the Buddha, Dharma, and
Sangha.

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5. Juzen-kai
(The Ten Virtuous Precepts)
Chant once or three times.
Leader:
DESHI MUKŌ
All:
JIN MIRAI SAI
FU SESSHŌ
FU CHŪTŌ
FU JA IN
FU MŌ GO
FU KIGO
FU AKKU
FU RYŌ ZETSU
FU KENDON
FU SHIN NI
FU JA KEN

Translation: As a disciple of the Buddha,

until the end of all future time, I will not

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take life, steal, engage in sexual misconduct,
speak dishonestly, speak to flatter, speak
abusively, speak to cause discord, harbor
thoughts of greed, harbor thoughts of anger,
or hold false views.

6. Hotsu Bodaishin Shingon

(Mantra of Rousing Bodhicitta)
Chant three times.

ON BŌJISHITTA BODAHADAYAMI

7. Sanmaya-kai Shingon (Mantra of the

Samaya Precepts)
Chant three times.

ON SANMAYA SATOBAN

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8. Kai-kyō Ge
(Verse on Opening a Sutra)
Say or chant the verse once.

Leader:
MU JŌ JIN JIN MI MYŌ HŌ
All:
HYAKU SEN MAN GŌ NAN SŌ GŪ
GA KON KEN MON TOKU JU JI
GAN GE NYORAI SHIN JITSU GI

Translation: The supreme, profound, and

subtle dharma is difficult to encounter even
in a hundred, a thousand, or ten thousand
kalpas*. Now I am seeing, hearing, and
holding it! May I understand the true
meaning of the Buddhas’ words.
*(A kalpa is a period of 16 million years.)

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9. Next, Hannya Shingyō
(The Heart of the Perfection of Wisdom
Sutra)
Chant the sutra, here it is one beat per space or
hyphen.

BUSSETSU MAKA HANNYA HARAMITA

SHIN GYŌ:
KAN JI ZAI BO SA
GYŌ JIN HAN NYA HA RA MI TA JI
SHŌ KEN GO UN KAI KŪ DO
IS-SAI KU YAKU SHA RI SHI
SHIKI FU I KŪ
KŪ FU I SHIKI
SHIKI SOKU ZE KŪ
KŪ SOKU ZE SHIKI
JU SŌ GYŌ SHIKI
YAKU BU NYO ZE
SHA RI SHI
ZE SHO HŌ KŪ SŌ
FU SHŌ FU METSU

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 FU KU FU JŌ
FU ZŌ FU GEN
ZE KO KŪ JŪ
MU SHIKI MU JU SŌ GYŌ SHIKI
MU GEN NI BI ZES-SHIN NI
MU SHIKI SHŌ KŌ MI SOKU HŌ
MU GEN KAI NAI SHI
MU I SHIKI KAI
MU MU MYŌ YAKU
MU MU MYŌ JIN
NAI SHI MU RŌ SHI
YAKU MU RŌ SHI JIN
MU KU JŪ METSU DŌ
MU CHI YAKU
MU TOKU I MU SHO TOK-KO
BO DAI SAT-TA E
HAN NYA HA RA MI TA KO
SHIN MU KE GE
MU KE GE KO
MU U KU FU
ON RI IS-SAI

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 TEN DŌ MU SŌ
KU KYŌ NE HAN
SAN ZE SHO BUTSU E
HAN NYA HA RA MI TA
KO TOKU A NOKU TA RA
SAN MYAKU SAN BO DAI
KO CHI HAN NYA HA RA MI TA
ZE DAI JIN SHU
ZE DAI MYŌ SHU
ZE MU JŌ SHU
ZE MU TŌ DŌ SHU
NŌ JO IS-SAI KU
SHIN JITSU FU KO
KO SETSU HAN NYA HA RA MI TA SHU
SOKU SES-SHU WATSU
GYA TEI GYA TEI
HA RA GYA TEI
HARA SŌ GYA TEI
BŌ JI SOWA KA
HAN NYA SHIN GYŌ

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Translation (by Kazuaki Tanahashi, public domain):
The Sutra on the Heart of Realizing
Wisdom Beyond Wisdom
Avalokiteshvara, [a bodhisattva, one]
who helps all to awaken, moves in the deep
course of realizing wisdom beyond wisdom,
sees that all five streams of body, heart, and
mind are without boundary, and frees all
from anguish.
O Shariputra [who listens to the
teachings of the Buddha], form is not
separate from boundlessness;
boundlessness is not separate from form.
Form is boundlessness; boundlessness is
form. Feelings, perceptions, inclinations,
and discernment are also like this.
O Shariputra, boundlessness is the
nature of all things. It neither arises nor
perishes, neither stains nor purifies, neither
increases nor decreases. Here and now

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Boundlessness is not limited by form, nor
by feelings, perceptions, inclinations, or
discernment. It is free of the eyes, ears,
nose, tongue, body, and mind; free of sight,
sound, smell, taste, touch, and any object of
mind; free of sensory realms, including the
realm of the mind. It is free of ignorance
and the end of ignorance. Boundlessness is
free of old age and death, and free of the
end of old age and death. It is free of
suffering, arising, cessation, and path, and
free of wisdom and attainment.
Being free of attainment, [bodhisattvas,]
those who help all to awaken abide in the
realization of wisdom beyond wisdom and
live with an unhindered mind. Without
hindrance, the mind has no fear. Free from
confusion, those who lead all to liberation
embody profound serenity. All [Buddhas,]
those in the past, present, and future, who

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realize wisdom beyond wisdom, manifest
unsurpassable and thorough awakening.
Know that realizing wisdom beyond
wisdom is no other than this wondrous
mantra, luminous, unequalled, and
supreme. It relieves all suffering. It is
genuine, not illusory. So set forth this
mantra of realizing wisdom beyond
wisdom. Set forth this mantra that says:

Gaté, gaté, paragaté, parasamgaté,

bodhi! Svaha!

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10. Gohonzon Shingon
(Mantra of the Main Deity)
Refer to the list on page 24 for the mantras of
each Gohonzon. Chant the appropriate mantra 7
times. When chanting with a group, the leader will
say the mantra once, and the rest will join from the
second time.

11. Kōmyō Shingon (Mantra of Light)

Chant the mantra 5 times (for the 5 Nyorai, the
central Buddhas of the Shingon sect) or 7 times.

ON ABOKYA BEI ROSHANŌ MAKA

BODARA MANI HANDOMA JIMBARA
HARA BARI TAYA UN

12. Daishi Hōgō

(The Name of Kōbō Daishi)
Chant the Hōgō 7 times.

NAMU DAISHI HENJŌ KONGŌ

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13. Ekō-mon
(Verse of Dedicating Merit)
Chant the verse once.

Leader:
GAN NI SHI KUDOKU
All:
FU GYŪ O ISSAI
GA TŌ YO SHU JŌ
KAI GU JŌ BUTSU DŌ

Translation: I pray that the merit of this

practice will be shared by all beings without
exception, that we may all together become
Buddhas.

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14. Kigan (Prayer)
Here many people pause to rub their nenju
(prayer beads) together while quietly giving thanks
and reflecting on what they hope to gain from the
pilgrimage.

15. Gasshō Raihai

(Bowing with the hands in Gasshō)
As at the beginning, bow three times with the
hands in gasshō–palms together in front of the
heart. Recite the mantra once for each bow.

ON SARABA TATAGYATA HANNA

MANNANŌ KYAROMI

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 Tokushima (Awa no Kuni) 23 Temples:
Hosshin Dōjō
Hosshin means “Rousing Mind.” While praying at
the first 23 fudasho, we give rise to the aspiration to
attain awakening for the benefit of all beings. Kūkai
spent much of his childhood and early years of
practice in Tokushima.

Fudasho Gohonzon Shingon

Name and (Main Deity) (Mantra)
Number
1. Ryōzen-ji Shaka Nyorai NŌMAKU
SANMANDA
BODANAN BAKU
2. Gokuraku-ji Amida Nyorai ON AMIRITA
TEISEI KARA UN
3. Konsen-ji Shaka Nyorai NŌMAKU
SANMANDA
BODANAN BAKU
4. Dainichi-ji Dainichi ON ABIRAUNKEN
Nyorai BAZARA
DATOBAN

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5. Jizō-ji Jizō Bosatsu ON KAKAKABI
SANMAEI
SOWAKA
6. Anraku-ji Yakushi ON KOROKORO
Nyorai SENDARI
MATŌGI
SOWAKA
7. Jūraku-ji Amida Nyorai ON AMIRITA
TEISEI KARA UN
8. Senju Kannon ON BAZARA
Kumadani-ji TARAMA KIRIKU
SOWAKA
9. Hōrin-ji Shaka Nyorai NŌMAKU
SANMANDA
BODANAN BAKU
10. Kirihata-ji Senju Kannon ON BAZARA
TARAMA KIRIKU
SOWAKA
11. Fujii-dera Yakushi ON KOROKORO
Nyorai SENDARI
MATŌGI
SOWAKA

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12. Shōzan-ji Kokūzō NŌBŌ AKYASHA
Bosatsu KYARABAYA ON
ARI KYA
MARIBORI
SOWAKA
13. Dainichi-ji Jūichimen ON MAKA
Kannon KYARONIKYA
SOWAKA
14. Jōraku-ji Miroku ON MAI TAREIYA
Bosatsu SOWAKA
15. Kokubun-ji Yakushi ON KOROKORO
Nyorai SENDARI
MATŌGI
SOWAKA
16. Kannon-ji Senju Kannon ON BAZARA
TARAMA KIRIKU
SOWAKA
17. Ido-ji Shichibutsu ON KOROKORO
Yakushi SENDARI
Nyorai MATŌGI
SOWAKA

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18. Onzan-ji Yakushi ON KOROKORO
Nyorai SENDARI
MATŌGI
SOWAKA
19. Tatsue-ji Jizō Bosatsu ON KAKAKABI
SANMAEI
SOWAKA
20. Kakurin-ji Jizō ON KAKAKABI
Daibosatsu SANMAEI
SOWAKA
21. Tairyū-ji Kokūzō NŌBŌ AKYASHA
Bosatsu KYARABAYA ON
ARI KYA
MARIBORI
SOWAKA
22. Byōdō-ji Yakushi ON KOROKORO
Nyorai SENDARI
MATŌGI
SOWAKA
23. Yakuō-ji Yakuyoke ON KOROKORO
Yakushi SENDARI
Nyorai MATŌGI
SOWAKA

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 Kōchi (Tosa no Kuni) 16 Temples:
Shugyō Dōjō
Shugyō means “Asceticism.” The distances between
temples grow and their locations are more remote.
Kūkai abandoned the world to perform severe
austerities in the caves and mountains of Kōchi.

24. Kokūzō NŌBŌ AKYASHA

Hotsumisaki-ji Bosatsu KYARABAYA ON
ARI KYA MARIBORI
SOWAKA
25. Jinjō-ji Jizō ON KAKAKABI
Bosatsu SANMAEI SOWAKA
26. Kongōchō-ji Yakushi ON KOROKORO
Nyorai SENDARI MATŌGI
SOWAKA
27. Jūichimen ON MAKA
Kōnomine-ji Kannon KYARONIKYA
SOWAKA
28. Dainichi-ji Dainichi ON ABIRAUNKEN
Nyorai BAZARA DATOBAN
29. Kokubun-ji Senju ON BAZARA
Kannon TARAMA KIRIKU
SOWAKA

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30. Zenraku-ji Amida ON AMIRITA
Nyorai TEISEI KARA UN
31. Chikurin-ji Monju ON ARAHASHA NŌ
Bosatsu
32. Zenjibu-ji Jūichimen ON MAKA
Kannon KYARONIKYA
SOWAKA
33. Sekkei-ji Yakushi ON KOROKORO
Nyorai SENDARI MATŌGI
SOWAKA
34. Tanema-ji Yakushi ON KOROKORO
Nyorai SENDARI MATŌGI
SOWAKA
35. Kiyotaki-ji Yakuyoke ON KOROKORO
Yakushi SENDARI MATŌGI
Nyorai SOWAKA
36. Shōryū-ji Namikiri NŌMAKU
Fudō Myō SANMANDA
Ō BAZARADAN
SENDA
MAKAROSHA- DA
SOWATAYA UN
TARATA KANMAN

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37. Iwamoto-ji Fudō Myō NŌMAKU
Ō SANMANDA
BAZARADAN
SENDA
MAKAROSHA- DA
SOWATAYA UN
TARATA KANMAN
38. Sanmen ON BAZARA
Kongōfuku-ji Senju TARAMA KIRIKU
Kannon SOWAKA
39. Enkō-ji Yakushi ON KOROKORO
Nyorai SENDARI MATŌGI
SOWAKA

Ehime (Iyo no Kuni) 26 Temples:

Bodai Dōjō
Bodai means “Enlightenment.” Kūkai continued his
practice even after an experience of awakening in
Kōchi.

40. Kanjizai-ji Yakushi ON KOROKORO

Nyorai SENDARI MATŌGI
SOWAKA

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41. Ryūkō-ji Jūichimen ON MAKA
Kannon KYARONIKYA
SOWAKA
42. Dainichi ON ABIRAUNKEN
Butsumoku-ji Nyorai BAZARA DATOBAN
43. Meiseki-ji Senju ON BAZARA
Kannon TARAMA KIRIKU
SOWAKA
44. Taihō-ji Jūichimen ON MAKA
Kannon KYARONIKYA
SOWAKA
45. Iwaya-ji Fudō Myō NŌMAKU
Ō SANMANDA
BAZARADAN
SENDA
MAKAROSHADA
SOWATAYA UN
TARATA KANMAN
46. Jōruri-ji Yakushi ON KOROKORO
Nyorai SENDARI MATŌGI
SOWAKA
47. Yasaka-ji Amida ON AMIRITA
Nyorai TEISEI KARA UN

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48. Sairin-ji Jūichimen ON MAKA
Kannon KYARONIKYA
SOWAKA
49. Jōdo-ji Shaka NŌMAKU
Nyorai SANMANDA
BODANAN BAKU
50. Hanta-ji Yakushi ON KOROKORO
Nyorai SENDARI MATŌGI
SOWAKA
51. Ishite-ji Yakushi ON KOROKORO
Nyorai SENDARI MATŌGI
SOWAKA
52. Taisan-ji Jūichimen ON MAKA
Kannon KYARONIKYA
SOWAKA
53. Enmyō-ji Amida ON AMIRITA
Nyorai TEISEI KARA UN
54. Enmei-ji Fudō Myō NŌMAKU
Ō SANMANDA
BAZARADAN
SENDA
MAKAROSHADA
SOWATAYA UN
TARATA KANMAN

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55. Nankō-bō Daitsūchi NAMU DAITSŪCHI
Shō SHŌBUTSU
Nyorai
56. Taisan-ji Jizō ON KAKAKABI
Bosatsu SANMAEI SOWAKA
57. Eifuku-ji Amida ON AMIRITA
Nyorai TEISEI KARA UN
58. Senyū-ji Senju ON BAZARA
Kannon TARAMA KIRIKU
SOWAKA
59. Kokubun-ji Yakushi ON KOROKORO
Nyorai SENDARI MATŌGI
SOWAKA
60. Yokomine-ji Dainichi ON ABIRA UNKEN
Nyorai BAZARA DATOBAN
61. Kō-on-ji Dainichi ON
Nyorai ABIRAUNKEN
BAZARA DATOBAN
62. Hōju-ji Jūichimen ON MAKA
Kannon KYARONIKYA
SOWAKA

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63. Kichijō-ji Bishamont ON BEISHIRA
en MANDAYA
SOWAKA
64. Maegami-ji Amida ON AMIRITA
Nyorai TEISEI KARA UN
65. Sankaku-ji Jūichimen ON MAKA
Kannon KYARONIKYA
SOWAKA

Kagawa (Sanuki no Kuni) 23 Temples:

Nehan Dōjō
Nehan means “Nirvana.” This is the word used for
the historical Buddha’s physical death, and refers to
the ultimate state of Enlightenment. Kagawa is the
place of Kūkai’s birth. He returned later in life to
perform works of charity for the people of Kagawa.

66. Unpen-ji Senju ON BAZARA

Kannon TARAMA KIRIKU
SOWAKA
67. Daikō-ji Yakushi ON KOROKORO
Nyorai SENDARI MATŌGI
SOWAKA

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68. Jinne-in Amida ON AMIRITA TEISEI
Nyorai KARA UN
69. Kannon-ji Shō ON ARORIKYA
Kannon SOWAKA
70. Batō ON AMIRITO
Motoyama-ji Kannon DOHANBAYA UN
HATTA SOWAKA
71. Iyadani-ji Senju ON BAZARA
Kannon TARAMA KIRIKU
SOWAKA
72. Mandara-ji Dainichi ON ABIRA UNKEN
Nyorai BAZARA DATOBAN
73. Shaka NŌMAKU
Shutsushaka-ji Nyorai SANMANDA
BODANAN BAKU
74. Kōyama-ji Yakushi ON KOROKORO
Nyorai SENDARI MATŌGI
SOWAKA
75. Zentsū-ji Yakushi ON KOROKORO
Nyorai SENDARI MATŌGI
SOWAKA

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76. Konzō-ji Yakushi ON KOROKORO
Nyorai SENDARI MATŌGI
SOWAKA
77. Dōryū-ji Yakushi ON KOROKORO
Nyorai SENDARI MATŌGI
SOWAKA
78. Gōshō-ji Amida ON AMIRITA TEISEI
Nyorai KARA UN
79. Tennō-ji Jūichimen ON MAKA
Kannon KYARONIKYA
SOWAKA
80. Kokubun-ji Jūichimen ON BAZARA
Senju TARAMA KIRIKU
Kannon SOWAKA
81. Senju ON BAZARA
Shiromine-ji Kannon TARAMA KIRIKU
SOWAKA
82. Negoro-ji Senju ON BAZARA
Sengen TARAMA KIRIKU
Kannon SOWAKA
83. Shō ON ARORIKYA
Ichinomiya-ji Kannon SOWAKA

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84. Yashima-ji Jūichimen ON BAZARA
Senju TARAMA KIRIKU
Kannon SOWAKA
85. Yakuri-ji Shō ON ARORIKYA
Kannon SOWAKA
86. Shido-ji Jūichimen ON MAKA
Kannon KYARONIKYA
SOWAKA
87. Nagao-ji Shō ON ARORIKYA
Kannon SOWAKA
88. Ōkubo-ji Yakushi ON KOROKORO
Nyorai SENDARI MATŌGI
SOWAKA

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This manual was prepared in Summer, 2023 by Kōei, a Kōyasan Shingon priest, under the guidance of his
teacher, Ura Kōsei, chief priest of Fukushōji in Kainan, Wakayama. It shall be freely available for
distribution to all pilgrims and their supporters, may be reproduced and distributed freely, and shall not
be put up for sale or purchase by any party. May it benefit all beings, and may any merit gained by this
practice be shared with all beings everywhere, that we may all attain awakening together.

令和五年七月吉日
弘英

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