Shushogi Chapter Two

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Section Seven

Original Text	Romanization
仏祖憐（あわれ）みの余り広大の慈門（じもん）を開き置けり、是れ一切衆生（しゅじょう）を証入（しょうにゅう）せしめんが為なり、人天（にんてん）誰（たれ）か入らざらん、彼（か）の三時の悪業報（ごっぽう）必ず感ずべしと雖（いえど）も、懺悔（さんげ）するが如きは重きを転じて軽受せしむ、又滅罪清浄（めつざいしょうじょう）ならしむるなり。	Busso awaremi no amari kōdai no jimon wo hiraki okeri, kore issai shujō wo shōnyū seshimen ga tame nari, ninden tare ka izararan, kano sanji no aku goppō kanarazu kanzu beshi to iedomo, sange suru ga gotoki wa omoki wo tenjite kyōju seshimu, mata metsuzai shōjō narashimuru nari.

Through their boundless love the Buddhas and patriarchs have flung open the vast gates of compassion for all beings — whether man or deva. Although retribution for evil must come at one of three phases, repentance lightens the burden and brings release and purity.

Section Eight

Original Text	Romanization
然（しか）あれば、誠心（じょうしん）を専らにして前仏（ぜんぶつ）に懺悔すべし、恁麼（いんも）するとき前仏懺悔の功徳力（くどくりき）我を拯（すく）いて清浄ならしむ、此（この）功徳能（よ）く無礙（むげ）の浄信（じょうしん）精進を生長（しょうちょう）せしむるなり、浄信一現（いちげん）するとき、自佗（じた）同じく転ぜられるなり、其（その）利益（りやく）普（あまね）く情非情に蒙（ごう）ぶらしむ。	Shika areba jōshin wo moppara ni shite zenbutsu ni sange subeshi, inmo suru toki zenbutsu sange no kudoku riki ware wo sukuite shōjō narashimu, kono kudoku yoku muge no jōshin shōjin wo shōchō seshimaru nari, jōshin ichigen suru toki, jita onajiku tenze raruru nari, sono riyaku amaneku jō hijō ni kōburashimu.

So let us repent before the Buddhas with all our heart. Repentance before the Buddhas saves us and purifies us; it also helps the growth in us of pure, unimpeded conviction and earnest effort. Pure conviction, once aroused, not only changes us but others, and its benefits extend to all sentient beings and inanimate things.

Section Nine

Original Text	Romanization
其（その）大旨（だいし）は、願わくは我れ設（たと）い過去の悪業（あくごう）多く重なりて障道の因縁ありとも、仏道に因りて得道（とくどう）せりし諸仏諸祖我を愍（あわれ）みて業累を解脱せしめ、学道障（さわ）り無からしめ、学道障り無からしめ、其（その）功徳法門普（あまね）く無尽法界（むじんほっかい）に充満弥綸（みりん）せらん、哀みを我に分布すべし、仏祖の往昔（おうしゃく）は吾等（われら）なり、吾等（われら）が当来は仏祖ならん。	Sono daishi wa, negawaku wa ware tatoi kako no akugō ōku kasanarite shōdō no innen ari tomo, butsudō ni yorite tokudō serishi shobutsu shoso ware wo awaremite gōrui wo gedatsu seshime, gakudō sawari nakarashime, sono kudoku hōmon amaneku mujin hokkai ni jUman mirin seran, awaremi wo ware ni bunpu subeshi, busso no ōshaku wa warera nari, warera ga tōrai wa busso naran.

The following petition embodies the essentials of repentance: “We ask the Buddhas and the patriarchs who have gained enlightenment through Buddhism to take compassion on us, to free us from obstructive suffering — the legacy of our past lives — and to help us share in the merit-power that fills the countless worlds. The Buddhas and patriarchs in the past were like us, and we will in the future become Buddhas and patriarchs.

Section Ten

Original Text	Romanization
我昔所造諸悪業（がしゃくしょぞうしょあくごう）皆由無始貪瞋癡（かいゆうむしとんじんち）従身口意之所生（じゅうしんくいししょしょう）一切我今皆懺悔（いっさいがこんかいさんげ）是（かく）の如く懺悔すれば、必ず仏祖（ぶっそ）の冥助（みょうじょ）あるなり、心念身儀（しんねんしんぎ）発露（ほつろ）白仏（びゃくぶつ）すべし、発露（ほつろ）の力罪根（ざいこん）をして銷殞（しょういん）せしむるなり。	Ga shaku shozō sho akugō kai yū mushi ton jin chi, jū shin ku i shi shoshō, issai ga konkai sange, kaku no gotoku sange sureba kanarazu busso no myōjo aru nari, shinnen shingi hotsuro byaku butsu subeshi, hotsuro no chikara zaikon wo shite shōin seshimuru nari.

“The evil actions of our past lives stemmed from greed, anger, and stupidity. All these — the outcome of our body, mouth, and will —  we repent now.” If we repent in this way, we will open ourselves to the natural help of the Buddhas and patriarchs. So keeping this in mind and sitting upright before the Buddha, we should repeat this petition. Through this we cut off the roots of our wrong-doings.

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