Chanting the “Hobenpon”: Chapter Two of the Lotus Sutra

The Lotus Sutra, one of the most important sutras of Mahayana Buddhism, is the size of an epic novel, and thus much too large to recite cover to cover. Even reciting a single chapter can be daunting because each chapter contains a large narrative section, and one or more verse sections that recap the narrative.

For this reason, certain verse sections have become popular for chanting because they get to the heart of the Lotus Sutra and convey its essential teachings, in a manageable size.

Popular examples (among others) include the Kannon Sutra, the verse section of chapter 16, and the opening secction of chapter 2. Both are actively recited in Nichiren and Tendai sect home services. Today we will focus on the opening section of chapter 2, called the hōbenpon (方便品) in Japanese.

Chapter 2 of the Lotus Sutra introduces the concept of Expedient Means (Sanskrit upāya), the idea (alluded to in earlier Buddhists texts) that the Buddha’s teachings and practices are flexible and meant to accommodate the capacity of the follower, guiding them along until they reach the ultimate truth (e.g. Enlightenment). Later, the chapter leans on this concept to further teach that any effort along the Buddhist path is not wasted, and every bit counts. But the chant above is for the just the opening section, which teaches that full Enlightenment is a deeply profound concept, but something only the Buddhas can truly understand between one another, so it’s a pretty lofty goal (e.g. that’s why the Buddhas and Bodhisattvas do what they can to help).

“Shariputra, ever since I attained Buddhahood, I have widely expounded my teachings through many stories of past relationships and many parables, and by countless means have led the people to renounce all their attachments.”

Translation by Burton Watson

Let’s move on now to the liturgy itself.

Liturgical Language

Because this is a chant used in Japanese Nichiren and Tendai traditions, among others, I am posting it as-is in Japanese, more specifically Sino-Japanese: the original Classical Chinese that it was recorded in, but with historical Japanese pronunciation. You are welcome to recite in English, or any other language, there is no restriction.

For this liturgical text, I relied on a few sources, plus I double-checked the spellings using physical sutra books I have at home. I am fairly certain it’s accurate.

Also, I formatted the text similar to how it is formatted in real service books.

Translation

I decided not to post the translation side-by-side with the text, the way I do with the Heart Sutra and such. This is due to formatting reasons on the blog, plus also length of the text makes this more difficult. I may revise this later.

For now, I highly recommend checking out a modern translation here by the excellent Dr Burton Watson. The Buddhist Text Translation Society also has an excellent translation here. The chant below is the first narrative section that goes all the way to the first verse section.

Disclaimer and Legal Info

I hereby release this into the public domain. Please use it as you see fit, but if you attribute it to this site, greatly appreciated. Also, please bear in mind this is an amateur work, and should not be taken too seriously.

Dedication

I dedicate this effort to all sentient beings everywhere. May all beings be well, and may they all attain perfect peace.

Namu Shakamuni Buddha

The Lotus Sutra second chapter, opening section

Preamble

Original Chinese	Japanese Romanization
妙法蓮華経 方便品第二	Myo ho ren ge kyo ho ben pon dai ni

Verse Section

Original Chinese	Japanese Romanization
爾時世尊 従三昧 安詳而起 告舎利弗	Ni ji se son ju san mai an jo ni ki go sha ri hotsu
諸仏智慧 甚深無量 其智慧門 難解難入	sho buc-chi e jin jin mu ryo go chi e mon nan ge nan nyu
一切声聞 辟支仏 所不能知 所以者何	is-sai sho mon hyaku shi butsu sho fu no chi sho i sha ga
仏曾親近 百千万億 無数諸仏 尽行諸仏。	butsu zo shin gon hyaku sen man noku mu shu sho butsu jin gyo sho butsu
無量道法 勇猛精進 名称普聞 成就甚深	mu ryo do ho yu myo sho jin myo sho fu mon jo ju jin jin
未曾有法 随宜所説 意趣難解 舎利弗	mi zo u ho zui gi sho setsu i shu nan ge sha ri hotsu
吾従成仏已来 種種因縁 種種譬諭 広演言教	go ju jo buc-chi rai shu ju in nen shu ju hi yu ko en gon kyo
無数方便 引導衆生 令離諸著 所以者何	mu shu ho ben in do shu jo ryo ri sho jaku sho i sha ga
如来方便 知見波羅蜜 皆已具足 舎利弗	nyo rai ho ben chi ken ha ra mitsu kai i gu soku sha ri hotsu
如来知見 広大深遠 無量無礙 力無所畏	nyo rai chi ken ko dai jin non mu ryo mu ge riki mu sho i
禅定解脱三昧 深入無際 成就一切 未曾有法	zen jo ge das-san mai jin nyu mu sai jo ju is sai mi zo u ho
舎利弗 如来能種種分別 巧説諸法 言辞柔軟	sha ri hotsu nyo rai no shu ju fun betsu gyo ses-sho ho gon ji nyu nan
悦可衆心 舎利弗 取要言之 無量無辺	ek ka shu shin sha ri hotsu shu yo gon shi mu ryo mu hen
未曾有法 仏悉成就 止舎利弗 不須復説	mi zo u ho bus-shitsu jo ju shi sha ri hotsu fu shu bu setsu
所以者何 仏所成就 第一希有 難解之法	sho i sha ga bus-sho jo ju dai ichi ke u nan ge shi ho
唯仏与仏 乃能究尽 諸法実相	yui butsu yo butsu nai no ku jin sho ho jis-so

Conclusion

(note: at least in some Nichiren traditions, this part is repeated 3 times. I am unclear if this is also done in the Tendai tradition.)

Original Chinese	Japanese Romanization
所謂諸法 如是相 如是性 如是体 如是力 如是作 如是因 如是縁 如是果 如是報 如是本 末究竟等	sho i sho ho nyo ze so nyo ze sho nyo ze tai nyo ze riki nyo ze sa nyo ze in nyo ze en nyo ze ka nyo ze ho nyo ze hon ma ku kyo to