Anan koshiki: An Annotated Translation

Abstract

[Indian melody] (name and title) Shakujo ... [monk's staff ] (name and title) Saimon ... [consecration] (name and title) Ino ... [master of ceremony] (name and title) They all assemble in a dignified manner and wait listening for the sound of the bell. Hereby may all women be reborn out of their bodies subject to the Five Hindrances and be born into the Land of Bliss like Queen Vaidehi.83 On the first day of the ninth month of Bunsei 10 [1827], the nun Kanko of Mishodo in Nishinoguchi, Chita District, Owari Province, asked to copy this text. Because of [her merit gained from] this, may she eternally abide at Mishodo.

(ProQuest: ... denotes non-US-ASCII text omitted.)

Translator's Note

This is a translation of an 1829 printing of the Anan koshiki ... that was sponsored by the Soto nun Kanko ... (1785-1868). The central lecture of this koshiki, the shikimon ... , has often been attributed to the medieval cleric Myoe ... (1173-1232); however, this attribution is not verifiable. The 1829 edition is reproduced in full in Kawaguchi (2004, 79-86), which is the basis for this translation. I also consulted two other facsimiles of this text, Hirai Bun'eido Kyobo (n.d.) and Aoyama (2003, 18-65), and a footnoted reprinting in Ebie (1986, 295-307); however, the latter three reproductions omit the final section of the colophon, which appears in Kawaguchi (2004). In addition, I consulted a 1936 reprinting of the Kozanji ... Manuscript of the shikimon ... in Misshu gakuho, as well as an annotated version of the Kozanji Manuscript of the shikimon in Nomura 2002, 392-408 and the NDL Manuscript (n.d.) of the shikimon held at the National Diet Library. I cross-checked Nomura's annotations against other manuscripts (including the reprint of 1936 and the NDL Manuscript [n.d.]). For brevity's sake, I am omitting citations for the cross-references. Aichi Senmon Nisodo (2003), a video recording of a performance of the Anan koshiki, was a useful reference for appreciating the performance of the ritual by contemporary Soto nuns.

The 1829 printing of the Anan koshiki contains not only the hymns and sermons performed by the assembly but also the compilers' stage directions and comments. In the original text, the hymns and sermons appear in larger script while the stage directions and comments are in half-size characters. In my translation, the stage directions and comments appear in italics, while my interpolations are in brackets.

Translation

list of names

(Name of the temple.)

Performed on (insert day and month).

The pure assembly offering the Anan koshiki

Shikishi ... [officiant] (name) osho ... [master]

Baishi ... [cantor] (name and title)

Shoko ... [incense] (name and title)

Shasui ... [pure water] (name and title)

Sange ... [scattering flowers] (name and title)

Santo ... [hymn leader] (names and titles of two persons)

Sange ... [scattering flowers] (name and title)

Bonnon ... [Indian melody] (name and title)

Shakujo ... [monk's staff ] (name and title)

Saimon ... [consecration] (name and title)

Ino ... [master of ceremony] (name and title)

They all assemble in a dignified manner and wait listening for the sound of the bell.

(Insert day and month.)

Respectfully stated by (name), the resident monastic.

On this day, right before the start of the ceremony, the hall has been adorned, and the offerings have been prepared. Then the great bell is rung down three times. The assembly lines up in front of the hall. The ino strikes the hand bell and all bow deeply to each other. Then they all enter the hall, starting with the officiant. They arrive at their seats according to the designated order. They perform three prostrations on their bowing cloths and kneel on the cloths. The ino collects her bowing cloth, advances, bows to summon the three persons who will purify the hall, and returns to her seat. The three each perform one prostration and collect their bowing cloths. Together, they step forward in front of the table.1 They stand lined up, each holding a ritual implement.2 The ino strikes the large bell twice and begins to chant the gatha.3 After two verses [of the gatha], the assembly joins in for three repetitions of the gatha. The three persons circumambulate the hall once.

Sange no ge ... [Gatha of Scattering Blossoms]

We scatter blossoms to adorn the ten directions

We scatter a curtain of precious blossoms

We scatter precious blossoms in the ten directions

To pay homage to all tathagatas.4

After the three persons finish their circumambulation, they set down the implements with a bow and return to their seats. They each spread their bowing cloths, perform a prostration, and sit down. The ino then performs a bow to summon the two hymn leaders to come up, and she returns to her seat. The hymn leaders each perform one prostration, pick up their bowing cloths, and together step forward in front of the table. They each take two cymbals and stand to the east and west, respectively, facing each other. The person in the east first begins to chant the hymn of praise. After the syllables "so gya" the assembly joins in the chanting. When they have finished one recitation, they play the first part of the cymbal piece interspersed with the ring of the gong; after the second recitation, they perform the second cymbal piece interspersed with the ring of the gong; and after the third chanting, they perform the third cymbal piece interspersed with the ring of the gong. When they are finished with the three repetitions, they set the cymbals down with a bow and return to their seats. They spread their bowing cloths, perform one prostration, and take their seats.

Shichisan ... [Praise of the Four Wisdoms]

On ba sa ra ta ba so gya ra ka [Sk. O? vajra sattva sa?grahad;

Assisted by Kongosatta's (perfected mirror wisdom)]

Ba sa ra ra tan na ma to tan ran [Sk. Vajra ratnam anttara?;

We attain unequalled Kongoho's (wisdom of equality)]

Ba sa ra dara ma gya ya da [Sk. Vajra dharma gatanai?;

Singing the praises of Kongongoho's (wisdom of wondrous perception)]

Ba sa ra gya ma gya ro ha ba [Sk. Vajra karma karo bhava;

We wish to perfect Kongogo's (wisdom of compassionate action)].5

Nyohachi no zu ... [Gong and Cymbal Notation]

After the hymn of praise is finished, the ino bows to summon the officiant and then the person who recites the saimon. The officiant proceeds to the front, offers incense, and performs three prostrations, offers rice gruel and performs three prostrations, offers tea and sweets and performs three prostrations, and then takes her bowing cloth and returns to her seat. Then the person who will recite the saimon advances to the front to offer incense. She spreads her bowing cloth, performs three prostrations, and kneels on the bowing cloth. She passes the text through the fragrance of the incense before she reads it. When she is finished, she collects her bowing cloth and returns to her seat.

Saimon ... [Consecration]

Today on (day and month), we bhiksu?is, including so-and-so and others, [who are followers of] the teachings transmitted [by the Buddha], respectfully offer incense, flowers, tea, and sustenance in honor of the truth of [Ananda's] minutely dividing his body [while floating in a boat] on the Ganges. Per chance we have heard [the following]:6 the Venerable had a perfectly beautiful face like the moon, eyes like lotus blossoms, and the thirty marks.7 He memorized all the sermons that he heard over the course of fifty years. He was assured that he would become [a Buddha by] the name of [Tathagata-King Whose] Wisdom [Freely Penetrates the] Mountains and Seas.8 When he attained enlightenment, he was like a supernormal teacher. He was the wonder child of Suklodana and a truly trained attendant. He begged for milk at the Brahmin's house.9 He became the anvil for [Vimalakirti's] hammer.10 He transmitted the [Buddha's] order to hell.11 He shunned the ordinary and strove for the sacred. He summed up the most refined teachings into one word.12 He dispelled the three doubts of the monastic assembly. He fell into the river of desire with the Mata?gi girl.13 He opened the secret texts of the Seven Marks and the Eight Returns.14 He surprised King Ajatasatru of Maghada in a dream, divided his body into four parts, and left [his remains] as relics.15 Had he not assisted Mahaprajapati with her wish, how could we have followed this lesser sravaka's example? We wish that he who transformed himself to enter the cave through the keyhole and received the robe by knocking down the flagpole take pity on us who carefully adhere to the Eight [Rules of] Reverence and Eight Renunciations and who bear the Five Defilements and Five Hindrances.16 We often bow to the solitary stupa on Mount Sumeru and yearn from afar for the remains of his body, which he divided [as he was crossing] the Ganges [by boat].17 We now offer a trifle of sustenance. It is a plain and inconspicuous meal. We wish that the great teacher may take pity on us and accept our humble offerings. May he please delight in them.

As for the new printing of the Anan koshiki, the shikimon was composed by Myoe Shonin. The nun Kanko asked me [Kosen], to compose the saimon so that together we may contribute a trifling drop of praise to the ocean of virtue.

Kaiunzan Kosen on the fifth month of the year of tsuchinoto ushi [1829].

When the saimon is finished, the ino strikes the large bell twice and begins to recite the Gatha of Communal Obeisance. After two lines, the assembly joins in.

Sorai no Ge ... [Gatha of Communal Obeisance]

Originally there was dharma to transmit;

After it was transmitted, it became no dharma.

Each person should realize their self-nature;

Once that realization occurs, there is nothing that is no dharma.18

We take refuge and bow to the great teacher Ananda. Descend into this hall, take pity on us, and accept these offerings.

Three prostrations

Bonbai ... [Indian Song of Praise]

After the prostrations, the assembly kneels. The ino bows to the cantors and then to the three persons who will scatter flowers, and then she takes her seat. The cantors advance to the front, offer incense, perform three prostrations, and sit down on their bowing cloths. Before chanting the song, they strike the handbell three times. For each segment, the handbell is struck once, except for the fourth segment when it is struck twice. After they are finished, they return to their seats, spread their bowing cloths, and kneel.

The body of the Tathagata, excellent in form, in this world....19

Sanbonjaku ... [Scattering Blossoms, Indian Melody, and Monk's Staff ]

Seeing that the cantors have returned to their seats, the three people who will offer the gathas of Scattering Blossoms, the Indian Melody, and the Monk's Staff, respectively, take the plate with petals and the monk's staff from the table. They come to the front and line up. The person who scatters blossoms chants [the first verse of] the gatha. Then the other two follow along in harmony. In the cases of the gathas of the Indian Melody and the Monk's Staff, the respective leader each chants [the first verse of ] their gathas, and then the other two join in.

Sange no ge ... [Gatha of Scattering Blossoms]

(Solo) We wish in this hall

(Together) to offer incense and flowers to the Buddha. (Scatter blossoms.)

(Solo) In heaven and earth, this world, Tamonten's abode,

(Together) Bonten's transient mansions, any heaven, or the ten directions, there is no one.20

The heroic king of bulls,21 the great sravaka,

Searching the earth or the mountain forests, nobody equals him.22

We offer incense and flowers to the Buddha. (Scatter blossoms.)

(Solo) We wish that the merit

(Together) May benefit everyone.

May we and all living beings

Together attain the Buddha way.23

(Scatter blossoms.) We offer incense and flowers to the Buddha.24

Bonnon no ge ... [Gatha of the Indian Melody]

(Solo) The most wonderful blossoms in the ten directions,25

(Together) we scatter everywhere in the lands of the ten directions.26

We offer them to the Venerable Sakyamuni.

We offer them to all Tathagatas.

(Solo) Innumerable lotus flowers have issued forth.

(Together) The appearance of these flowers is exquisitely wonderful.27

We offer them to the scriptures of the Great Vehicle.

We offer them to all bodhisattvas.28

Shakujo no ge ... [Gatha of the Monk's Staff ]

(Solo) Grasping the monk's staff in our hands,

(Together) We wish sincerely that all living beings Will prepare a Great Alms Assembly,

Manifest the true way,29

And make offerings to the Three Treasures.

May they prepare a Great Alms Assembly,

Manifest the true way,

And make offerings to the Three Jewels.

(Scatter blossoms and shake the monk's staff three times.)

(Solo) With a pure mind,

(Together) We make offerings to the Three Treasures.

Awakening a pure mind,

We make offerings to the Three Treasures.

Wishing for a pure mind,

We make offerings to the Three Treasures.

(Solo) All Buddhas of the Triple World

(Together) Have held a monk's staff,

Made offerings to the Three Treasures.

Therefore we bow our heads to them.

They have held a monk's staff,

Made offerings to the Three Treasures.

Therefore we bow our heads to them.

They have held a monk's staff,

Made offerings to the Three Treasures.

(Scatter blossoms and shake the monk's staff three times.)

We seek refuge by reverencing and making offerings

To the Great Teacher Ananda.

May he have pity on us, accept our offerings, and protect this great assembly.

(Shake the monk's staff three times.)30

The three persons return to their seats together. Then the ino summons the officiant with a prostration and returns to her seat.

Shikimon ... [Lecture]

The officiant advances to the front, offers incense, performs three prostrations, and kneels on the bowing cloth. The bell is run three times, and she recites the lecture. The ino leads the recitation of the gathas. When the gathas are finished, all members of the assembly bow three times.

Homage to the Great Teacher Ananda, who honored the teachings. May we encounter him in all our lives. (Repeat gatha three times.)31

I reverently address the great teacher Sakyamuni, whose blessings are vast; the eighty-thousand and twelve holy expedient and true teachings;32 Ananda, who served the Tathagata;33 and everything in the realm of the Three Treasures, saying: by dyeing one thread the color changes.34 All beings will attain benefits according to their karma. When inquiring about the causal stage of the Buddhas, even in the cases of an ordinary man or a sinner, [we know that] the true body of all sentient beings has the seed of Buddhahood and natural virtues. When an ordinary man advances, he will attain sagehood. When a sinner practices, natural virtues manifest themselves. When he begins to advance, he will encounter the Buddhist teachings and achieve ordination. If he completes this practice, he will fulfill the ten stages, and become a Buddha. Now, we have already encountered the Buddhist teachings and taken the tonsure. Won't we ultimately attain the ten stages and become Buddhas? When we think of the karmic conditions that allowed us to take the tonsure and hear the dharma, it is none other than the blessed result of Ananda's three requests. Therefore, we repay our infinitely great debt of gratitude by performing a lecture. (Add to this supplication on your own.)35

This assembly has a special purpose and is not like an ordinary one. It focuses on praising Ananda's virtues and repaying our infinite debt of gratitude.36 First, we would like to explain that women should certainly repay their debt of gratitude to Ananda, then we will praise Ananda's great virtues, and finally we will praise the depth of our gratitude toward Sakyamuni.

As for women being obligated to repay their debt of gratitude, the fact that women can take the tonsure is due to the zealousness of Ananda's request. If Ananda had not asked three times, even if we had met the Buddhist teachings, we would never have been able to take the tonsure. Necessarily, in order to acknowledge and repay him for our debt of gratitude, we should praise his virtues and prostrate ourselves before his image. In the various regions of India, female renunciants paid homage to the stupa of Ananda on the six monthly days of abstinence. There were so many people coming and going that it was like a busy market place. According to the Dafangbian fo baoen jing, the Buddha said to Gautami, "In the future, bhiksus, bhiksu?is, and all women should always certainly and sincerely contemplate their debt of gratitude toward Ananda.37 They should invoke his name, sing his praises, and make reverent offerings to him. If that is not always possible, they should [at least] be mindful and not forget it during the six watches of the day and night. Moreover, if a woman wishes to obtain good fortune, on the eighth day of the second and eighth months,38 she should mindfully adhere to the Eight Pure Precepts and practice abstinence during the six watches of the day and night.39 Ananda will then use his supernormal power to respond to and protect her. She will soon see her prayers fulfilled."40 Therefore, great teacher Ananda, remember your original vow and grant us clear evidence [of the Buddha's truth].41 Thus, we should first praise him with a gatha and then perform prostrations to him.42 We recite this verse:

Take refuge in Ananda, Guardian of the Dharma,

The great teacher of women's ordination.

Through your great supernormal and expedient power,

We wish that you may swiftly grant us fulfillment.

Pay homage to, seek refuge in, and bow to the great teacher Ananda.

(Three prostrations.)

Next we will praise Ananda's many virtues. There are four of them. First, we praise his physical beauty. Second, we praise his excellence as an attendant. Third, we praise the excellence of his having heard all [the Buddha's teachings]. Fourth, we praise his excellence in abandoning his body. As for first praising his physical beauty, Ananda was called "joy."43 That is because those who beheld his noble features were all delighted. The Venerable was the grandson of King Simhahanu, the second son of King Suklodana, the nephew of Suddhodana, and the cousin of the World Honored One. In that country, he was not a person of inferior caste.44 On the day he was born, his father, the king, proclaimed: "'A boy has been born. May the country rejoice!' Therefore, he was called 'joy.'"45 At the council, Ananda took the high seat. His physical beauty completely resembled the Buddha. The assembly was filled with doubt whether the Buddha had appeared a second time, whether a Buddha from another direction had come, or whether Ananda had become a Buddha.46 "When he recited 'have I heard,' these three doubts were dispelled."47 The Middle-Length Agama Sutra [Ch. Zhong ahan jing ...] says: "When they heard Ananda preach a lot or a little, they could not but be filled with joy."48 When they saw his appearance, whether walking, standing, sitting, or lying down, they were all filled with joy. When he was on the lion seat during the compilation of the Buddhist canon, [Maha]kasyapa and the assembly sang his praises with this gatha.

Therefore we should recite this gatha, sing his praises, and bow to him. We recite this verse:

His face is like the pure full moon.

His eyes are like blue lotus flowers.

The water of the great ocean of the Buddha-dharma

Courses through Ananda's mind.49

Pay homage to, seek refuge in, and bow to the great teacher Ananda.

Second, we sing the praises of his excellence as an attendant. The Great Scripture [the Nirvana Sutra] says: "When the Buddha was searching for an attendant, his heart was set on Ananda. It was like when the [rising] sun shines upon a western wall."50 When the Buddha sought an attendant, the five hundred arhats all recommended Ananda. When Ananda was taught the Buddhist teachings, the assembly rejoiced. He was born on the eighth day of the fourth month, the day that the Buddha attained enlightenment. He served the Buddha for twenty-five years. He did not deviate from the will of the Buddha and was like his shadow. When the King Ajatasatru released a mad elephant, which he kept as a treasured possession, in order to harm the Buddha, the five hundred arhats flew off into the sky; only Ananda stayed by the Buddha's side.51 He followed the Buddha to the dragon king's palace without developing a defiled mind when he encountered the dragon king's daughters. Even when he was assailed by afflictions, they could not reach him.52 When the Four Heavenly Kings each offered the Buddha a bowl, the Buddha stacked them up and fused them into one bowl.53 This bowl was very large and heavy, but Ananda rejoiced. He never tired of carrying the Buddha's belongings.54 The Buddha did not forget his meritorious service. In the end when the Buddha passed into parinirva?a, he grasped Ananda's hands as he uttered his prediction that there would be five hundred Buddhas.55 The assembly of devas and humans wept when they saw this. Their [lamenting] voices moved the entire universe. Ananda was endowed with the eight mysterious powers and surpassed all past attendants.56 Since he possessed these virtues, we should wholeheartedly sing his praises and bow to him. We recite this verse:

In the dwelling of the Void King Buddha,

[Ananda and Sakyamuni] at the same time conceived the aspiration for enlightenment.57

As an expedient means, [Ananda] acted as an attendant,

Guarding and adhering to the Law of the Buddhas.58

Pay homage to, seek refuge in, and bow to the great teacher Ananda.

Third, we sing the praises of his excelling at listening to all [the Buddha's sermons]. The Middle-Length Agama Sutra says, "Ananda served the Buddha for twenty-five years. He recited the 8,000 skandhaka [collection of rules] without any omissions. He never asked for a single phrase to be repeated."59 It was like pouring the water from [several] vessel[s] into one vessel.60 At the time of the council,61 Ananda said: "When the Buddha first turned the wheel of the dharma, I did not see it."62 We can infer that he did not hear all the sermons that were given before he served twenty-five years [as the Bud- dha's attendant].63 Actually, the sermon of the Flower Garland Sutra, which [the Buddha spoke] in thirty-seven days, was delivered when Ananda was a mere infant. The Agamas were delivered in twelve years while Ananda was only a little boy.64 Therefore, the Dafangbian fo baoen jing says: "Ananda's fourth wish was that the Buddha preach to him all those sermons that he had not yet heard." It also says, "The Buddha explained secret transmissions to him."65 When we think about it carefully, it is as if [the Buddha] had swallowed the waters of the Ajiravati River,66 the Eight Vocal Attributes were extinguished, and nothing remained of the transmitted verses. What benefit, then, would [the verses] have provided for future generations? If Ananda had not compiled the dharma pi?aka and transmitted it for posterity, we would pass from darkness into darkness without being able to articulate cause and effect. Now, even if we are born in neighboring countries, we can still hear the name of the Three Treasures. The weight of our debt of gratitude is as heavy as Mount Sumeru. Have pity on the sentient beings of this defiled world who do not know how to make use of their days.67 Who among those who have a heart would not repay their debt of gratitude? Therefore, we should wholeheartedly sing his praises and bow to him. We recite this verse:

[Ananda] adhered mindfully to the many things he heard,

And subtle speech emerged from his mouth.

Praised by the World Honored One,

Beloved by devas and humans.68

Pay homage to, seek refuge in, and bow to the great teacher Ananda.

Fourth, we praise his excellence in abandoning his body. Ananda left Magadha and turned toward the city of Vaisali. He crossed the Ganges by boat and was floating in the middle of the stream. King Ajatasatru yearned for his virtue and asked him to turn back while the king of Vaisali rejoiced in his compassion and rushed to greet him. The two armies faced each other on the southern and northern banks of the river. [Ananda] feared that if he advanced or retreated, they would begrudge each other and go to war over him. He immediately entered into Speed-of-the-Wind Samadhi and divided his body into four parts. One part he gave to Sakrodevanam Indra in Trayastri?sa Heaven. One part he gave to the dragon king Sagara in the ocean.69 One part he gave to the prince of Vaisali. One part he gave to King Ajatasatru.70 Thus they erected jeweled pagodas in the four places.71 They burnt incense, scattered flowers, and made offerings. In addition, King Asoka paid homage at the stupas of the various arhats.72 He offered many precious jewels and money. When he came to Ananda's stupa, he offered ten million ryo of gold, recited a gatha and sang his praises. That was because Ananda's virtues exceeded those of the other disciples.73 Therefore we should recite this gatha, sing his praises, and bow to him. We recite the verse:

Take hold of the dharmakaya.

Because of the lamp of the dharma, the dharma abides.

Contemplate the Buddha's abundant ocean of wisdom.

Therefore make offerings to him.74

Pay homage to, seek refuge in, and bow to the great teacher Ananda.

Finally we sing the praises of the depth of our gratitude to Sakyamuni. Our great debt of gratitude consists of him not objecting to Ananda's request. The words of the request were: "The Buddhas of the past all had disciples of the Four Classes [that is, monks, nuns, laymen, and laywomen]. Why does only our great teacher Sakyamuni not have all of them? Gautami is your foster mother. She can attain unsurpassed enlightenment! Don't you owe her gratitude for suckling you? Out of the great compassion of the Tathagata, please allow them all to take the tonsure. How can you not grant your mother this?"75 The Buddha could not counter Ananda's reasoning and finally gave the women permission.76 When the women heard this, joy penetrated them to the bone and tears of gratitude filled their eyes.77 Thus, we should wholeheartedly sing his praises and bow to him. We recite this verse:

Well done, Sakyamuni,

Foremost teacher!

Following the example of all Buddhas,

You use expedient means to save living beings.78

Pay homage to the great teacher Sakyamuni, the sovereign of the great compassionate teachings.

Eko ... [Merit Transfer]79

We now dedicate the merit to the salvation of everyone. We reverently wish that the Great Teacher Ananda will give us clear evidence [of the Buddha's truth] and grant us wisdom and insight. We fervently pray to extend the great benefit of seeing the Buddha and hearing the teachings to the Venerable Ananda. Maintaining the state of proper mindfulness at the moment of death, we rely on the Great Saint Maitreya for eventual salvation. May the world of the Dharma extend equal benefits to all. We respectfully say:

Fueko ... [Universal Merit Transfer]

We ask that this merit

May extend to all,

So that we and all living beings

Together attain the Buddha Way.80

We seek refuge in the world of the teaching of self and other to attain the Buddha Way.81

Reciting "The Ten Directions, the Three Times...," the assembly performs three prostrations.82 Then the ino leads them out of the hall.

Colophon

We now dedicate this merit to the salvation of everyone. We reverently wish that the Great Teacher Ananda will give us clear evidence [of the Buddha's truth] and grant us wisdom and insight. Hereby may all women be reborn out of their bodies subject to the Five Hindrances and be born into the Land of Bliss like Queen Vaidehi.83

On the first day of the ninth month of Bunsei 10 [1827], the nun Kanko of Mishodo in Nishinoguchi, Chita District, Owari Province, asked to copy this text. Because of [her merit gained from] this, may she eternally abide at Mishodo. She wished that as a direct result of [the merit generated by] this, her wetnurse, the laywoman Bodaishin'in Myokan, may in every existence become properly ordained, strictly adhere to the Buddhist precepts, be liberated from the river of desire, and quickly realize enlightenment.

Carefully and respectfully recorded by the Srama?a Eyu at Kozanji, where the rising sun shines first.84

The disciple [Kanko] fortunately obtained an authentic copy of the Anan koshiki compiled by Toganoo Shonin [Myoe]. She hopes that, by virtue of making donations to support this printed edition, the assembly of nuns will be delivered from the river of desire, awaken Buddha insight and inexhaustible wisdom, and enter the [dharma] sea of Ananda, as stated above.

Respectfully recorded by the nun Kanko on the Buddha Joy-Day [the fifteenth] of the seventh month of Bunsei 12 [1829].85

The assembly who assisted with the printing:

One ryo86 Myorin

Two shu Jissan, Bairin, Zenmyo

One shu Myorin, Jokei, Senkei, Shoun and Chitei, Issan

Three monme Joran, Josan, Seigetsu, Hosan, Daishin,

Two monme Rinzui, Keion, Soten, Josen, Katsudo, Chiho, Kendo, Sojun, Ryotei, Keiryo, Ryomyo, Shundo, Ryoon, Honcho, Kaigan, Keisen, Hozui, Baisen, Senshu, Kinpu

200 coppers Dainin, Chido, Kaion, Sogan, Dosui, Chikai, Jomyo, Jissan, Gendo, Ryuho, Chikei, Kyorin, Myozui, Etsudo, Zenhaku, Ryomyo, [lay]woman Sawa, Rinpo, Soryo, Taigu, Sorin, Keisho,

One shu Gensei, Somyo, Taisho, Ryokei, Sorin and Keikyoku, Shunsan and Honko, [lay]woman Kame and [lay]woman Katsu

Each of the above faithfully donated a trifle through which they offer a little praise to [Ananda,] the great teacher of the sublime dharma body above the Ganges. May he take pity on them. May they form a superior karmic bond with him that lasts forever, and may they all attain the fruit of Buddhahood.

Printed by the nun Kinuura Misho Kanko 200 coppers Shojun, Kanzui, Ichiemon87

Footnote

1. For this ritual, a table has been placed in front of the altar. It serves to hold ritual implements and offerings; see Mross (2007, 55).

2. That is, incense, pure water, and flower petals, respectively; see Arai (2000, 123; 2008, 196); and Mross (2007, 54-55).

3. In practice, the bell is struck loudly twice and then a third time to muffle the bell's ringing.

4. Adapted from the Flower Garland Sutra (Ch. Dafangguang fo huayan jing; Jp. Daihoko butsu kegon kyo ... , T 9, no. 278, 435a5-6; see also Mross 2007, 56).

5. The "Praise of the Four Wisdoms" is a standard element of the Japanese shomyo repertoire. It can be performed in transliterated Sanskrit or in Chinese. Here the hymn of praise is performed in Sanskrit, but my translation in parentheses is based on the Chinese verse; see also Mross (2007, 57).

6. This opening of the saimon follows a formulaic format common to Soto koshiki; see Mross (2007, 64).

7. Adapted from Zhiyi's (538-597) Miaofa lianhua jing wenju ... (Words and phrases of the Lotus Sutra; T 34, no. 1718, 18b27-28). Ananda's "thirty marks" are similar to the Buddha's thirty-two marks, which additionally include the fleshy protuberance on the crown of the head and the white tuft of hair between the eyes (Ebie 1986, 305).

8. The Buddha predicts in the ninth chapter of the Lotus Sutra (Ch. Miaofa lianhua jing ... ) that Ananda will become a Buddha called Tathagata-King Whose Wisdom Freely Penetrates the Mountains and Seas (T 9, no. 262, 29c14-27; Ebie 1986, 305).

9. The third chapter in the Vimalakirti Sutra (Ch. Weimojie suoshuo jing ...) describes an incident in which Vimalakirti scolds Ananda for having gone out to beg for milk for the ailing Sakyamuni (T 14, no. 475, 542a01-25; Watson 1997, 49-51).

10. In the Vimalakirti Sutra, Ananda refuses to visit the ailing Vimalakirti because the latter once chided him for misunderstanding the Buddha's illness and begging for milk. Because no one can match Vimalakirti's wisdom, all refuse to see him, except for Mañjusri. Therefore, Zhiyi writes in his Weimo jing lue shou ... , a commentary on the Vimalakirti Sutra, that the various bodhisattvas are to Vimalakirti as anvils are to hammers, but that Mañjusri and Vimalakirti are like two hammers (T 38, no. 1778, 650a11-13)-in other words, they are an even match.

11. This possibly refers to the Dafangbian fo baoen jing ... (Great skillful means sutra on the Buddha's repayment of kindness), in which Ananda visits Devadatta in Avici Hell (T 3, no. 156, 148b04-c03).

12. The meaning of this phrase is not entirely clear. It may simply refer to Ananda's exceptional preaching skills. Alternatively, it might also refer to Ananda's habit of speaking fast. He is said to have been able to utter eight words in the time that an ordinary person spoke one (Malalasekera 1937, 263).

13. The Mata?gi girl story is described in the Sardulakar?a Avadana and has been translated into Chinese several times. Such translations, according to the Sardulakar?a Avadana, include An Shigao's ... (d. 168 CE) Foshuo modengnü jing ... (T 14, no. 551), and Foshuo modengnü jiexing zhongliushi jing ... (T 14, no. 552) by an unknown translator. Another version of the narrative is found in the Sura?gama Sutra (Ch. Da foding rulai miyin xiuzheng liaoyi zhupusa wanxing shoulengyan jing ... , T 19, no. 945, 106c09-c16, 122a01-a10, 133a13-a20). The versions found in the first two texts and the latter differ significantly. In the first two, based on the Sardulakar?a Sutra, the Mata?gi girl is a young woman who falls in love with Ananda after she gives him water when he is collecting alms. She convinces her mother to entice Ananda with a spell so that the girl can become his wife, but the Buddha protects Ananda from the spell. The girl pleads with the Buddha to let him become Ananda's wife, but the Buddha convinces her to shave her head and join the order. He preaches to her about the impurity and impermanence of the human body, and upon hearing these teachings, she becomes an arhat. In the Sura?gama Sutra version of the narrative, however, the Mata?gi girl is a prostitute who seduces Ananda with a spell obtained from Brahma's Heaven. The Buddha counters her spell with the Sura?gama mantra, which saves Ananda from the girl while instantly converting her. She becomes an accomplished nun by the name of Prak?ti (or "nature;" Jp. sho ?) while Ananda continues to struggle with coming to terms with his transgression.

14. This reference is from Sura?gama Sutra (T 19, no. 945, 106a01-02).

15. This reference is possibly adapted from An Faqin's ... (late third to early fourth centuries) translation of The Story of King Asoka (Ch. Ayuwang zhuan ... , T 50, no. 2042, 116a03-b10).

16. The flagpole allusion comes from the traditional Zen lore surrounding the dharma transmission from Mahakasyapa to Ananda. When asked by Ananda whether he had been given anything by Sakyamuni other than the golden robe, Mahakasyapa tells Ananda to knock down the temple flagpole. See case 22 in Huikai's ... (1183-1260) koan collection, The Gateless Gate (Ch. Wumen guan ..., T 48, no. 2005, 295c12-21) and Keizan Jokin's ... (1264-1325) biography of Ananda in his Record of the Transmission of the Light (Jp. Denkoroku ... , T 82, no. 2585, 346b26-348b19). Regarding the keyhole allusion, Keizan's text also describes the first Buddhist council. According to Keizan, Ananda transforms and enters through the keyhole into the cave where the council is being held.

The Eight Rules of Reverence-also known as the Eight Heavy Rules-are precepts kept only by nuns, stipulated by the Buddha as a condition for the admission of women to the monastic order (Soothill and Hodous 2005, 37). The Eight Renunciations refer to eight transgressions that nuns vow not to commit under penalty of expulsion. The first four are identical to those of monks (pertaining to killing, stealing, sexual misconduct, and lying). However, the latter four renunciations are unique to nuns and concern sexual transgressions with monks or laymen (see Soothill and Hodous 2005, 38, 183). The Five Impurities associated with the cyclical decline during the Kalpa of Persistence include the following: decay, shortened lifespans, mistaken views, increasing passions and delusions, and thus increasing suffering. The Five Hindrances afflicting women are as follows: the inability to become a Brahma, Indra, Mara, Cakravartin, or Buddha (see Soothill and Hodous 2005, 122, 129; Ebie 1986, 306).

17. Indra's Heaven, Trayastri?sa, is considered to be located on the peak of Mount Sumeru. According to the Anan koshiki's shikimon, it is one of four places where parts of Ananda's relics were enshrined after Ananda immolated himself while crossing the Ganges.

18. This gatha consists of a verse attributed to Ananda on the occasion of his dharma transmission to his successor, the third patriarch. See, for example, Yongming Yanshou's ... (904-976) Record of the Axiom Mirror (Ch. Zongjing lu ... , T 48, no. 2016, 937c29-938a01). Most other koshiki use a standard gatha or a variation thereof (see Mross 2007, 67-68).

19. This chant, which is also known as Nyorai bai ... (Song of praise of the Tathagata), is based on a verse from the Srimaladevi Si?hanada Sutra (Ch. Shengman shizihou yicheng dafangbian fangguang jing ...), recited by Queen Srimala and her attendants. In contemporary performances, Soto nuns tend to replace the Nyorai bai with a hymn known as the Nyorai baimon ..., which consists of eight lines from the same passage of this scripture:

The body of the Tathagata, excellent in form,

Is unequaled in this world,

Being incomparable and mysterious;

Therefore, we now honor you.

The Tathagata's form is inexhaustible

And likewise his wisdom.

All things eternally abide [in him].

Therefore, we take refuge in him. (Translation in Paul 2004, 10; T 12, no. 353, 217a24-27)

In contrast to the Nyorai baimon, the Nyorai bai uses only the first one-and-a-half lines of this passage, but the melody is far more complex and technically difficult and takes longer to chant in full. Abbess Aoyama indicated in a personal communication that the nuns opted for the Nyorai baimon in order to shorten the duration of the performance. For more information on the history of the Nyorai baimon and the Nyorai bai, see Mross (2007, 68-69).

20. This verse is from Vasubandhu's Abhidharmakosa (Ch. Apidamo da piposha lun ..., T 27, no. 1545, 890b25; or Ch. Apidamo jushe lun ..., T 29, no. 1558, 95b21).

21. Epithet for the Buddha.

22. From Vasubandhu's Abhidharmakosa (T 27, no. 1545, 890b25-26 or T29, no. 1558, 95b22).

23. From the Lotus Sutra (T 9, no. 626, 24c21-22).

24. See Mross (2007, 70-71).

25. From the Flower Garland Sutra (Ch. Dafangguangfo huayan jing ..., T 10, no. 279, 74a15).

26. From the Flower Garland Sutra (T 10, no. 279, 74b01).

27. From the Flower Garland Sutra (T 10, no. 279, 74a27-28).

28. See Mross (2007, 71).

29. From the Flower Garland Sutra (T 10 no. 279, 70c07-08).

30. See Mross (2007, 72-73).

31. Earlier manuscripts of the Anan koshiki consist only of the shikimon proper and begin with the following line (that is, "I reverently address..."). Such versions omit the instructions in the preceding paragraph and the thrice-repeated invocation of Ananda. The Kozanji manuscript follows the title, Anan sonja koshiki ..., with the words: "Compiled for nuns by Myoe Shonin, the founder of Kozanji." The Shorin'in and NDL manuscripts are titled Anan koshiki. Both contain the following attribution: "Recorded for the nuns at Saiin." All three manuscripts begin the shikimon with the instructions, "hoyo tsune no gotoshi ..." (Nomura 2002, 392, 396), which indicates that the shikimon was preceded by four standard chants: a song of praise, the gatha of scattering flowers, the gatha of the Indian melody, and the gatha of the monk's staff (see Guelberg 1999, 31-32). Kanko, in her printed edition, includes the entire opening ritual.

A comparison between the various manuscripts of the shikimon supports Kanko's claim that she copied the Kozanji manuscript. Her version generally follows the Kozanji manuscript, but in some instances she appears to have corrected scribal errors based on her meticulous knowledge of the Buddhist canon. I have indicated variant versions in several footnotes below in order to document Kanko's general adherence to the Kozanji manuscript, as well as the places in which she deliberately chose to amend the manuscript.

32. The number "eighty-thousand and twelve" refers to the Buddha's many teachings described in the Lotus Sutra as the "storehouse of eighty-four thousand doctrines, the twelve divisions of the sutras" (Watson 1993, 179; see also T 9, no. 262, 34b02-03).

33. Ananda here is indicated in the Kozanji and Shorin'in manuscripts by "Anan" ... , whereas "Ananda" ... appears in the NDL manuscript (Nomura 2002, 396).

34. Kanko's version follows the Kozanji and Shorin'in manuscripts, which begin this sentence with ... (sore), while the NDL manuscript has ... (sore) (Nomura 2002, 396).

35. With regard to this aside by the compiler or copyist, Kanko's version is identical to the wording of the Shorin'in and NDL manuscripts, whereas the Kozanji version contains an additional ? (Nomura 2002, 396).

36. Kanko's version of this sentence is identical to the wording of the Shorin'in and NDL manuscripts; the Kozanji manuscript includes an additional ? (Nomura 2002, 396).

37. The original text of the Dafangbian fo baoen jing does not contain the word bhiksu.

38. With regard to the dates, the Kozanji manuscript instructs, "on the fourth day of the eighth month." On the other hand, the Shorin'in and NDL manuscripts instruct, "eighth day of the eighth month" (Nomura 2002, 393, 396). Kanko may have consulted another manuscript or simply corrected this obvious error based on her knowledge of the Dafangbian fo baoen jing. We know that she was familiar with the original passage given her citation in her inscription of her 1827 painting of Ananda. The painting is reproduced in Kawaguchi (2004, 78).

39. The Eight Precepts (Ch. ba jiezhai ... ; Jp. hachi kaisai) are not to be confused with the Eight Rules of Reverence for nuns. The Eight Precepts, undertaken by male and female monastics alike, comprise the following: no killing; no stealing; no sexual misconduct; no lying; no consumption of alcohol; no wearing of cosmetics and adornments, dancing, or listening to music; no sleeping on high and ornate beds; and no eating after noon (Soothill and Hodous 2005, 36-37).

40. According to the shikimon, this instruction to Gautami (that is, Mahaprajapati) was adapted from the Dafangbian fo baoen jing (T 3, no. 156, 154b02-11)-which mentions only nuns and virtuous women, not monks. Another notable difference is that the Dafangbian fo baoen jing reads, "If a woman wishes to obtain auspicious karma in calm tranquility...." This version, on the other hand, reads, "If a woman wishes to obtain good fortune...."

41. Kanko's version of this sentence is identical to the Kozanji manuscript. The Shorin'in and NDL manuscripts omit the terms ... and ... (Nomura 2002, 396).

42. Kanko's version of this sentence is identical to the Kozanji and Shorin'in manuscripts, which read ... . The NDL manuscript has ... (Nomura 2002, 396).

43. Kanko's version of the phrase "as for first praising his physical beauty" is identical to the Kozanji manuscript, which contains the character ?, which the Shorin'in and NDL manuscripts omit (Nomura 2002, 396).

44. This is from Miaofa lianhua jing wenju (T 34, no. 1718, 15b28). Kanko's version of "the Venerable was the grandson of King Simhahanu" is identical to the Shorin'in and NDL manuscripts. The Kozanji manuscript adds ? (Nomura 2002, 396). This may be an instance in which Kanko rectified the addition contained in the Kozanji manuscript based on her familiarity with the original text of the Miaofa lianhua jing wenju. In the Miaofa lianhua jing wenju, the phrase "not ... of inferior caste" appears in the gloss for Aniruddha, the Buddha's and Ananda's cousin and one of the major ten disciples of the Buddha.

45. From Miaofa lianhua jing wenju (T 34, no. 1718, 18b05-b06). This entire section and all other references in the shikimon to the Miaofa lianhua jing wenju come from Zhiyi's commentary on the opening chapter of the Lotus Sutra; such references include, for example, Zhiyi's explanation of the phrase "thus have I heard" and his gloss for "Ananda" (as a member of the assembly). It should be noted, additionally, that the Miaofa lianhua jing wenju contains no explicit reference to the prophecy of Ananda's Buddhahood, which is prominent in the ninth chapter of the Lotus Sutra. This omission may explain why the shikimon-alluding so frequently to the Miaofa lianhua jing wenju-does not directly mention this important aspect of the lore surrounding Ananda.

46. Kanko's version of "the assembly was filled with doubt" is identical to the Kozanji manuscript. The Shorin'in and NDL manuscripts have ? ("principal"), an obvious corruption of ? ("generate") (see for example Nomura 2002, 394, 396).

47. Adapted from Miaofa lianhua jing wenju (T 34, no. 1718, 4a06-08).

48. From Miaofa lianhua jing wenju (T 34, no. 1718, 18b09-10).

49. From Miaofa lianhua jing wenju (T 34, no. 1718, 18b27-29). The gatha also appears in the Dazhidulun ... (T 25, no. 1509, 84a18-19). Kanko's version is the same as the Shorin'in manuscript, which reproduces the Miaofa lianhua jing wenju correctly here. Departing from the Shorin'in manuscript (and Kanko's version), for the term "courses through," the Kozanji manuscript has ? instead of ?. For the term "mind," the NDL manuscript has ? instead of ? (see for example Nomura 2002, 396). This may be another instance in which Kanko used her knowledge of the Miaofa lianhua jing wenju to amend-in her version-scribal errors in the Kozanji manuscript.

50. From Miaofa lianhua jing wenju (T 34, no. 1718, 14a22-23). Zhiyi, in this instance, uses ... ("the Nirva?a [Sutra] says"), whereas the Anan koshiki has ... ("the Great Sutra says"). However, Zhiyi's commentary generally refers to the Nirvana Sutra as the "Great Sutra" (a total of thirty-nine times), whereas "Nirva?a [Sutra]"-as such-appears only five times. The citation appears in the Nirvana Sutra (Ch. Daban niepan jing ... , T 12, no. 374, 601a22- 28 and T12, no. 375, 849b20-25). For an English translation of the passage in the Nirvana Sutra, see Yamamoto (2007, 486). This passage in the Nirvana Sutra describes Ananda's selection as the Buddha's attendant. The Buddha's senior disciple, Maudgalyayana, recognizes that he is too old to serve as the Buddha's attendant. He enters a meditative state and reads the Buddha's mind, which allows him to see "that the Tathagata's mind was set upon Ananda, just as when the sun first rises and shines upon a western wall" (Yamamoto 2007, 486).

51. See for example Zabaozang jing ... (T 4, no. 203, 488c26-28).

52. From Miaofa lianhua jing wenju (T 34, no. 1718, 18b24-26).

53. Kanko's version of the bowl narrative follows the Kozanji manuscript, which reproduces the Miaofa lianhua jing wenju correctly here. For "stacked them up," the Shorin'in manuscript has ... instead of ... ; and for "fused," the NDL manuscript reads ? instead of ? (Nomura 2002, 396).

54. From Miaofa lianhua jing wenju (T 34, no. 1718, 18b20-22).

55. In chapter eight of the Lotus Sutra, the Buddha predicts that five hundred arhats will all become Buddhas with the identical name of Samantaprabha (Universal Brightness). However, according to the Lotus Sutra, this prediction does not occur on the Buddha's deathbed (T 9, no. 262, 28b23-a05; Watson 1993, 148-50).

56. The eight mysterious powers are enumerated in the Nirvana Sutra (T 12, no. 374, 601b26- c17 and T 12, no. 375, 849c23-850a16). For an English translation, see Yamamoto (2007, 486-87).

57. From Lotus Sutra (T 9, no. 262, 30a03; see for example Watson 1993, 156).

58. From Lotus Sutra (T 9, no. 262, 30a15; see for example Watson 1993, 157).

59. From Miaofa lianhua jing wenju (T 34, no. 1718, 18b22-24).

60. From Nirvana Sutra (T 12, no. 374, 601c04).

61. Kanko's version of this phrase is identical to the Kozanji manuscript, which reproduces the Miaofa lianhua jing wenju correctly here. For "council," the Shorin'in and NDL manuscript have ... instead of ... (see for example Nomura 2002, 396).

62. From Miaofa lianhua jing wenju (T 34, no. 1718, 4b02-03).

63. Kanko's version of "before he served twenty-five years" is somewhere in between the Kozanji manuscript and the Shorin'in and NDL manuscripts. The Kozanji manuscript has ... (like Kanko's version) but ... , whereas the Shorin'in and NDL manuscripts have ... (like Kanko's version) but ... (see for example Nomura 2002, 396). This is a variant that Kanko introduced without changing the meaning because ... and ... are synonymous.

64. The compiler here accepts the Tiantai teaching of the Five Periods, which states that the Buddha first taught the Flower Garland Sutra, second the Agamas, third the major Mahayana scriptures, fourth the Prajñaparamita Sutras, and last the Lotus Sutra and the Nirvana Sutra.

65. This citation-which the shikimon's compiler here attributes to the Dafangbian fo baoen jing-is actually from the Miaofa lianhua jing wenju (T 34, no. 1718, 4b05-06); however, Zhiyi also names the Dafangbian fo baoen jing as his source and may be referring to a passage that mentions this condition (T 3, no. 156, 155c17-26). A full list of Ananda's eight conditions, which he stipulates before agreeing to become the Buddha's attendant, appear in the Ju?ha Jataka. There this condition appears as the eighth, not the fourth, wish. For an English translation of this jataka tale, see Rouse et al. (1901, 61-62). By contrast, the Nirvana Sutra, in describing how Ananda is chosen as Sakyamuni's attendant, only mentions three conditions, which do not include the one that the Buddha will preach to Ananda all the sermons that he has missed. Instead, the Buddha states in a subsequent passage that the bodhisattva Broad and Wide (Ch. Hongguang pusa; Jp. Koko bosatsu ...) will preach the teachings that Ananda did not hear (T 12, no. 374, 601b08-25, 602a09-10; see for example Yamamoto 2007, 574-76).

66. Sakyamuni is generally said to have died in a grove on the western bank of the Hira?yavati River in Kusinagara. According to the Mahaparinirva?a Sutra (Ch. Da banniepan jing ...), Sakyamuni requested that Ananda bring him water from the Hira?yavati River so he could quench his thirst before dying (T 1, no. 7, 197b23-c05). According to the Nirvana Sutra, the Buddha died on the banks of the Ajiravati River (Ch. Aliluobati; Jp. Arirabadai ...) (T 12, no. 374, 365c). Xuanzang's Record of Travels to the Western Regions (Ch. Xiyu ji ...) identifies the Hira?yavati and the Ajiravati as the same (T 51, no. 2087, 903b14-b17); see also Soothill and Hodous (2005, 203 and 285), and Iwano ed. (1999, 6).

67. Kanko's version of "to make use of their days" is identical to the Kozanji manuscript. The Shorin'in and NDL manuscripts add an extra ? (meaning "day"), perhaps to emphasize the plural (Nomura 2002, 396).

68. This is a gatha spoken by King Asoka in praise of Ananda, contained in the Miaofa lianhua jing wenju (T 34, no. 1718, 18c05-06).

69. For "dragon king Sagara," Kanko's version has ... ; the Kozanji and Shorin'in manuscripts ... ; and the NDL manuscript has ... (see for example Nomura 2002, 396). Kanko may have chosen her wording based on her familiarity with the Fozu tongji ... (Complete chronicle of the Buddha and patriarchs) by Zhipan ... (1220-1275), an important Tiantai chronicle.

70. Kanko's version follows the Shorin'in and NDL manuscripts, which reads ..., rather than the Kozanji manuscript's ... (see for example Nomura 2002, 396). Kanko may have chosen her wording based on her familiarity with the Fozu tongji.

71. This description of the division of Ananda's relics resembles the narratives found in the Miaofa lianhua jing wenju (T 34, no. 1718, 18b29-c05) and The Story of King Asoka (T 50, no. 2042, 116a03-b10). However, some passages in the shikimon's description replicate the phrasing in the Fozu tongji, which was completed in 1269 (T 49, no. 2035, 171b05-08). This citation would suggest that Myoe could not have authored the Anan koshiki because he died well before the Fozu tongji's completion.

Faxian ... (337-422) and Xuanzang mention the stupas erected for Ananda in Magadha and Vaisali, but the ones in Indrah's Trayastri?sa and the dragon king's realm seem to be later additions to the narrative (T 51, no. 2085, 861c11-13, 862a13-20; T51, no. 2087, 909a20-24, 909c08-29, 922b08-11).

72. Kanko's version of Asoka's homage follows the Kozanji manuscript. The Shorin'in and NDL manuscripts omit the character ? so that the text reads, "Asoka paid homage to the various arhats" (see for example Nomura 2002, 396).

73. Adapted from Miaofa lianhua jing wenju (T 34, no. 1718, 18c03-05).

74. From Miaofa lianhua jing wenju (T 34, no. 1718, 18c04-05).

75. Kanko's version of "How can you not grant your mother this?" follows the Kozanji manuscript by including the compiler's remark ... indicating the end of the passage in direct speech (see for example Nomura 2002, 396).

76. Adapted from Dafangbian fo baoen jing (T 3, no. 156, 153c17-154a02).

77. Kanko's version follows the Kozanji and Shorin'in manuscript, which have ... ("filled their eyes"). The NDL mansucript says ... ("full moon"), which is clearly a scribal error (see for example Nomura 2002, 396).

78. Adapted from the Lotus Sutra (T 9, no. 262, 9c20-22; Watson 1993, 43). The Shorin'in manuscript abbreviates this gatha (see for example Nomura 2002, 396).

79. In contemporary performances, the officiant recites the eko and the ino chants the fueko that follows.

80. From the Lotus Sutra (T 9, no. 262, 24c21-22). The Kozanji manuscript follows the Universal Merit Transfer with these instructions: "Next, invocation of the divinities (shinju ...), prayer (kigan ...), names of the Buddhas and bodhisattvas (hogo ...), six-fold merit transfer (rokushu eko ...)." The Shorin'in and NDL manuscripts read: "Next, recitation for the divinities (jinbun ...), prayer (kigan), names of the Buddhas and bodhisattvas (hogo), six-fold merit transfer (rokushu eko)" (Nomura 2002, 396). These are standard elements following the recitation of the shikimon during Tendai koshiki performances (see Guelberg 1999, 32).

81. This is a standard verse of merit transfer used in Soto koshiki (Mross 2007, 89).

82. "The Ten Directions, the Three Times" probably refers to the verse "The Ten Directions, the Three Times, all Buddhas, all venerable ones, bodhisattvas, mahasattvas, maha prajña paramita" (jiho sanshi ishi fu shison busa mokosa moko hoja horomi ... ), which is typically recited along with the "Universal Merit Transfer" in Soto liturgies.

83. This part of the colophon is found not in the Kozanji manuscript but in the Shorin'in and NDL manuscripts. The NDL manuscript prefaces the merit transfer with the words, "The verse of the main merit transfer says (to be used by the person who newly copied it)" (Nomura 2002, 392, 396).

Queen Vaidehi of Magadha, the wife of King Bimbisara and mother of Ajatasatru, appears in the Contemplation Sutra (T 12, no. 365). While Vaidehi was imprisoned by her son, Sakyamuni purportedly preached this sermon to her so that she could visualize the Buddha Amitabha's Land of Bliss, also known as the Western Pure Land. As a result of her visualization, she attained enlightenment, and her five hundred attendants awakened the aspiration for enlightenment and the desire to be reborn in the Land of Bliss, where Sakyamuni promised they would also attain enlightenment. According to the Larger Sukhavativyuha Sutra, the bodhisattva Dharmakara, the Buddha Amitabha's previous incarnation, vowed that no women who wished to renounce their female existence would be reborn in his future pure land (T 12, no. 360, 368c21-24; see, for example, Inagaki (2003, 16).

84. Eyu ... (1775-1853) was the abbot of Kozanji. He rebuilt the precinct and surveyed Kozanji's temple records during the Tenpo era (1830-1843) and led the celebration of the six hundredth anniversary of Myoe's death in 1831. See Toganoosan Kozanji (n.d). The Hirai Bun'eido Kyobo (n.d) manuscript ends with the sentence: "Carefully and respectfully recorded by the Srama?a Eyu at Kozanji, where the rising sun shines first."

85. The reproduction in Aoyama (2003) ends here. The reproduction in Kawaguchi (2004) includes the full colophon with the names of the donors.

86. The list contains a variety of monetary units of Edo currency. From 1700, one gold ryo ? equalled sixteen gold shu ?, sixty silver monme ?, or four thousand coppers (mon ?).

87. Since these three names-two monastic and one lay-are listed separately and one of them is clearly male, it is likely that these were three male sponsors, which would explain why they are listed separately from the other sponsors who appear to be female. to be female.

References

Abbreviations

T Taisho shinshu daizokyo ... 100 vols. Takakusu Junjiro ... and Watanabe Kaigyoku ... et al., eds. Tokyo: Taisho Issaikyo Kankokai, 1924-34.

Primary and secondary sources

Aichi Senmon Nisodo ...

2003 Anan koshiki: Aichi Senmon Nisodo soritsu hyakushunen kinen ... . Video Recording. Produced by BBS Terebi BBS ... . Nagoya: Aichi Senmon Nisodo.

Aoyama Shundo ...

2003 Anansama: Aichi Senmon Nisodo soritsu hyakushunen kinen ... . Nagoya: Aichi Senmon Nisodo.

Arai, Paula

2000 An empowerment ritual for nuns in contemporary Japan. In Women's Buddhism, Buddhism's Women: Tradition, Revision, Renewal, ed. Ellison Banks Findly, 119-29. Somerville: Wisdom Publications.

2008 Women and Dogen: Rituals actualizing empowerment and healing. In Zen Ritual: Studies of Zen Buddhist Theory in Practice, Steven Heine and Dale S. Wright, eds., 185-204. Oxford: Oxford University Press.

Ebie Gimyo ...

1986 Anan koshiki. In Sotoshu jissen sosho ... , vol. 8, ed. Sotoshu Jissen Sosho Hensan Iinkai ... , 291-307. Tokyo: Daizosha.

Guelberg, Niels

1999 Buddhistische Zeremoniale (Koshiki) und ihre Bedeutung für die Literatur des japanischen Mittelalters. Stuttgart: Franz Steiner Verlag.

Hirai Bun'eido Kyobo ...

n. d. Anan koshiki ... . Kyoto: Hirai Bun'eido Kyobo.

Inagaki, Hisao ... , trans.

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