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Six Paramitas | Generosity, Discipline, Patience, Energy, Meditation, and Wisdom

Read the Six Paramitas from Buddhist sources as one path of bodhisattva practice.

The Six Paramitas are one path, not six isolated virtues

A guide to reading generosity through wisdom as a connected bodhisattva practice.

The Six Paramitas (ṣaṭpāramitā) describe bodhisattva practice through generosity, discipline, patience, energy, meditation, and wisdom. “Perfection” does not mean polishing oneself into a perfect person. It means turning the mind away from grasping and toward wisdom and compassion.

The word pāramitā has more than one proposed etymology. Buddhist usage presents it as practice that carries us from this shore of confusion toward the other shore of awakening. We therefore explain the lived meaning without pretending that one modern etymology settles the question.

The six are not six tasks completed once. Generosity needs discipline, discipline needs patience, patience needs energy, energy needs meditation, and meditation needs wisdom. Wisdom also returns to every earlier practice and keeps it from becoming another form of attachment.

Dāna pāramitā — giving without clinging

Generosity includes material gifts, teaching, time, and reassurance. The Diamond Sutra says to give without abiding anywhere: the giver, receiver, and gift must not become fixed identities.

This is not forced self-sacrifice or indifference to need. It is the practice of sharing in a way that loosens possessiveness and becomes compassion.

Śīla pāramitā — making a place for good

Discipline means shaping body, speech, and mind so that harm is avoided and good can grow. The Mahāprajñāpāramitāśāstra calls discipline the dwelling place of all wholesome dharmas.

It is not a badge for judging others. It is a ground on which generosity and compassion can continue beyond a passing mood.

Kṣānti pāramitā — refusing to hand the path to anger

Patience is not passive endurance. It is the strength to meet insult and difficulty without handing one’s conduct over to anger. The prātimokṣa verse and Pali Dhammapada 184 call patience the highest path and deny the name of renunciant to one who troubles others.

It does not require a harmed person to remain in danger. Seeking help and keeping boundaries can belong to patience when they prevent hatred from ruling the next step.

Vīrya pāramitā — continuing in a wholesome direction

Energy is not a demand to exhaust oneself. It is the steady cultivation of what is wholesome and the steady turning away from harm. A small practice repeated with the right direction is more faithful than a burst that cannot continue.

Energy also needs the wisdom to rest, so that one does not mistake self-exhaustion or coercion of others for virtue.

Dhyāna pāramitā — settling the mind so it can see

Meditation is not blankness or escape. It settles scattered attention so that experience can be seen clearly. The Mahāprajñāpāramitāśāstra compares meditation without wisdom to an unfired clay pot: stability and insight must support each other.

A settled mind also serves compassion. Before reacting with comparison or anger, one observes the movement of the mind and returns to what is needed now.

Prajñā pāramitā — wisdom that loosens fixed views

Wisdom is more than information. It sees that persons and things arise through conditions rather than existing as fixed substances. The Heart Sutra’s “form is emptiness” shows phenomena not as erased but as dependently arisen.

The Mahāprajñāpāramitāśāstra calls prajñāpāramitā the mother of the buddhas because it keeps every practice from becoming another attachment—from within the practice itself.

Why do the six become one path?

The sources present the Paramitas as practices that support and correct one another.

A good deed can become a tool for pride. Discipline can become a tool for judging others. Wisdom is needed within the act itself, not added later as an external approval.

The Mahāprajñāpāramitā literature describes skillful discipline and patience as helping complete other Paramitas. The six are not a one-way staircase but a mutually supporting practice.

Wisdom does not abandon generosity, discipline, patience, energy, or meditation. It returns to the place where practice happens and loosens the fixed “I” and “other” that make compassion narrow.

The Six Paramitas in Shingon Buddhism

Kūkai respects the Six Perfections while showing their deepening through the Three Mysteries.

In the Benkenmitsu Nikyōron, Kūkai describes exoteric teaching through the Six Perfections and esoteric practice through body, speech, and mind in accord with the Buddha. This does not discard the Six Paramitas; it deepens their practice through the Three Mysteries.

In his Hannya Shingyō Hiken, Kūkai reads recitation and contemplation of the mantra as a way to remove ignorance and realize Dharma in this very body. Wisdom appears in voice, posture, and attention.

At Byodoji, the Paramitas can begin with ordinary acts: offering, cleaning, stopping a harmful word, continuing a short liturgy, and returning the mind to the Buddha with joined palms.

Listen to the Sources

The meaning of each Paramita is confirmed in the words of several scriptures and treatises.

The six in one passage

The six perfections in one passage

日本語訳
Abiding in the perfection of wisdom by a non-abiding dharma, fulfill the perfection of giving by a dharma of nothing to abandon: because giver, receiver, and gift are unobtainable. Because crime and non-crime are unobtainable, fulfill the perfection of discipline; because the mind is unmoved, fulfill patience; because body and mind strive without slack, fulfill effort; because one is not scattered and does not cling, fulfill meditation; because one does not attach to any dharma, fulfill wisdom.
原文
以不住法住般若波羅蜜中，以無所捨法應具足檀那波羅蜜，施者、受者及財物不可得故；罪不罪不可得故，應具足尸羅波羅蜜；心不動故，應具足羼提波羅蜜；身心精進不懈怠故，應具足毘梨耶波羅蜜；不亂不味故，應具足禪那波羅蜜；於一切法不著故，應具足般若波羅蜜。
解説
The Mahāprajñāpāramitā Sūtra ties the perfection of all six to a single “unobtainable.” They are one path sustained by wisdom that releases grasping, not six separate virtues.
出典
Mahāprajñāpāramitā Sūtra, fasc. 1, Taishō 8, 218c

Giving (dāna)

Giving without attaching to marks

日本語訳
Further, Subhūti: a bodhisattva should practice giving without abiding anywhere—not abiding in form, sound, scent, taste, touch, or mental objects. Subhūti, a bodhisattva should give without abiding in marks. Why? If a bodhisattva gives without abiding in marks, the merit is immeasurable. Subhūti, what do you think: is the eastern sky measurable? No, Blessed One.
原文
復次，須菩提！菩薩於法應無所住行於布施，所謂不住色布施，不住聲、香、味、觸、法布施。須菩提！菩薩應如是布施，不住於相。何以故？若菩薩不住相布施，其福德不可思量。須菩提！於意云何？東方虛空可思量不？不也，世尊！
解説
Giving is bound to the wisdom that releases clinging to giver, receiver, and gift. The merit of giving without abiding in marks is compared to the boundlessness of space.
出典
Diamond Sūtra, Taishō 8, 749a

Giving: kindness and the four gifts

日本語訳
What is the perfection of giving? To nurture beings with kindness, pity those who are lost, delight in the worthy, and protect and rescue all beings, moistening everything across heaven and earth like a river or sea. To give: feed the hungry, offer drink to the thirsty, clothe the cold, cool the overheated, and give medicine to the sick.
原文
布施度無極者，厥則云何？慈育人物，悲愍群邪，喜賢成度，護濟眾生，跨天踰地潤弘河海。布施眾生，飢者食之，渴者飲之，寒衣熱涼，疾濟以藥。
解説
Kang Senghui’s Sūtra of the Six Perfections defines giving in the language of compassion. All giving—of things, teaching, time, and safety—is contained in this single act.
出典
Sūtra of the Six Perfections, fasc. 1, Taishō 3, 1a

Ethical discipline (śīla)

Discipline: crime and non-crime unobtainable

日本語訳
Because crime and non-crime are unobtainable, fulfill the perfection of discipline.
原文
罪不罪不可得故，應具足尸羅波羅蜜。
解説
Discipline is not a cage of self-images like “I kept it” or “I broke it”; wisdom free of grasping to guilt perfects it.
出典
Mahāprajñāpāramitā Sūtra, fasc. 1, Taishō 8, 218c

Discipline defined by stopping evil

日本語訳
Stopping evil and not doing it again—whether it arises in mind, is spoken, or is received from another—quieting the evil of body and speech: this is the mark of discipline.
原文
惡止不更作，若心生、若口言、若從他受，息身、口惡，是為戒相。
解説
The Mahāprajñāpāramitāśāstra defines discipline as “stopping evil,” a standard turned on oneself rather than a scorecard for judging others.
出典
Dazhidu lun, fasc. 13, Taishō 25, 154c

Discipline: the ground of good

日本語訳
Just as all things with form rest upon the earth, discipline is the dwelling place of all wholesome qualities.
原文
譬如大地，一切萬物有形之類，皆依地而住；戒亦如是，戒為一切善法住處。
解説
Discipline is the ground on which good practice takes root; it becomes care for others and the home of developed wisdom.
出典
Dazhidu lun, fasc. 13, Taishō 25, 153b

Patience (kṣānti)

Patience: unmoved mind

日本語訳
Because the mind is unmoved, fulfill the perfection of patience.
原文
心不動故，應具足羼提波羅蜜。
解説
The perfection of patience is measured not by how much one endures but by not handing one’s mind over to anger.
出典
Mahāprajñāpāramitā Sūtra, fasc. 1, Taishō 8, 218c

Patience: toward beings and toward dharmas

日本語訳
Kṣānti is the word of this land for patience. Patience has two kinds: patience toward beings and patience toward dharmas. Practicing patience toward beings, a bodhisattva gains immeasurable merit; practicing patience toward dharmas, immeasurable wisdom.
原文
羼提，秦言「忍辱」。忍辱有二種：生忍、法忍。菩薩行生忍，得無量福德；行法忍，得無量智慧。
解説
Patience is widened beyond “barely enduring”: patience toward people and patience toward the nature of things. Wisdom is bound to this second patience.
出典
Dazhidu lun, fasc. 14, Taishō 25, 164b

Patience: the first path

日本語訳
Patience is the foremost path; the Buddha praises nirvana as supreme. One who has gone forth yet troubles others is not called a renunciant.
原文
忍辱第一道，涅槃佛稱最，出家惱他人，不名為沙門。
解説
This verse, first spoken by Vipaśyin as a summary of the prātimokṣa (precepts), corresponds to the Pali Dhammapada 184. It excludes harming others through anger from the path of practice.
出典
Mahāsāṃghika Vinaya, fasc. 27, Taishō 22, 446c; Pāli Dhammapada 184

Patience: the vow that gives no poison to beings

日本語訳
May I rather face the torment of boiling water and fire, or the ordeal of salting, than ever inflict the poison of anger upon beings. To endure the unendurable is the root of all blessings.
原文
吾寧就湯火之酷、𦵔醢之患，終不恚毒加於眾生也。夫忍不可忍者，萬福之原矣。
解説
The Sūtra of the Six Perfections presents patience as the resolve to break the chain of anger, not as compliance or suppression of one who is harmed.
出典
Sūtra of the Six Perfections, fasc. 5, Taishō 3, 24a

Effort (vīrya)

Effort: striving without slack

日本語訳
Because body and mind strive without slack, fulfill the perfection of effort.
原文
身心精進不懈怠故，應具足毘梨耶波羅蜜。
解説
The perfection of effort lies in continuing “without slack,” not in a momentary burst of willpower.
出典
Mahāprajñāpāramitā Sūtra, fasc. 1, Taishō 8, 218c

Effort: the root of all good

日本語訳
If effort is the root of all wholesome qualities, it should come first. Why, then, is it placed fourth?
原文
如精進是一切善法本，應最在初，今何以故第四？
解説
To the question “why is effort fourth?” the treatise answers: giving, discipline, and patience are already present in the world, but to see reality and practice the perfection of wisdom one must, through meditation—the gateway to real wisdom—strive single-mindedly.
出典
Dazhidu lun, fasc. 15, Taishō 25, 172a

Effort: abiding on the path

日本語訳
What is the perfection of effort? To keep the mind on the profound meaning of the path, advancing without slack—lying, sitting, moving, or walking, without even the interval of a breath failing.
原文
精進度無極者，厥則云何？精存道奧，進之無怠，臥坐行步，喘息不替。
解説
Effort is portrayed as continuing through every moment of daily life—not a regimen that exhausts oneself, but constancy that keeps its direction.
出典
Sūtra of the Six Perfections, fasc. 6, Taishō 3, 32a

Meditation (dhyāna)

Meditation: not scattered, not clinging

日本語訳
Because one is not scattered and does not cling, fulfill the perfection of meditation.
原文
不亂不味故，應具足禪那波羅蜜。
解説
The perfection of meditation includes both “not scattered” and “not clinging” to the flavor of stillness itself.
出典
Mahāprajñāpāramitā Sūtra, fasc. 1, Taishō 8, 218c

Meditation: the lamp that guards wisdom

日本語訳
A lamp, though it can shine, is useless in a great wind. Placed in a sheltered room, its power is complete. The wisdom in a scattered mind is the same: without the quiet room of meditation, wisdom exists but does not fully function.
原文
譬如然燈，燈雖能照，在大風中不能為用；若置之密宇，其用乃全。散心中智慧亦如是，若無禪定靜室，雖有智慧，其用不全。
解説
Meditation is not escape but the quiet room in which the scattered mind’s wisdom can fully work. With concentration, wisdom is completed (samatha and vipassanā together).
出典
Dazhidu lun, fasc. 17, Taishō 25, 180c

Meditation without wisdom is an unfired pot

日本語訳
Meditation without wisdom is like an unfired earthen pot; with the wisdom of reality it is like a pot fired until mature, able to preserve the bodhisattva’s immeasurable merits in this life and the next; through this the bodhisattva crosses over and reaches buddhahood.
原文
禪定無智慧，亦如坏瓶；若得實相智慧，如坏瓶得火燒成熟，能持菩薩二世無量功德，菩薩亦因之而度得至佛。
解説
Meditation and insight must not be separated; a settled mind is completed when joined with wisdom that sees things as they are.
出典
Dazhidu lun, fasc. 28, Taishō 25, 269b

Meditation: straightening mind and intent

日本語訳
What is the perfection of meditation? To straighten the mind, unite the intent, gather all good together within the heart, and dissolve the mind’s defilements with good.
原文
禪度無極者云何？端其心，壹其意，合會眾善，內著心中，意諸穢惡，以善消之。
解説
Meditation is defined not as emptying the mind but as gathering virtue and dissolving defilement—an inner cultivation of good.
出典
Sūtra of the Six Perfections, fasc. 7, Taishō 3, 39a

Wisdom (prajñā)

Wisdom: not attaching to any dharma

日本語訳
Because one does not attach to any dharma, fulfill the perfection of wisdom.
原文
於一切法不著故，應具足般若波羅蜜。
解説
The perfection of wisdom is defined as non-attachment to all things, not as an accumulation of knowledge.
出典
Mahāprajñāpāramitā Sūtra, fasc. 1, Taishō 8, 218c

Wisdom: the mother of all buddhas

日本語訳
The perfection of wisdom is the mother of all buddhas; it reveals how the world truly is.
原文
般若波羅蜜是諸佛母；般若波羅蜜能示世間相。
解説
Wisdom is not a sixth item of knowledge added on top of the other five; it works within the practices to keep them from becoming new attachments. Hence it is called the mother of the buddhas.
出典
Dazhidu lun, fasc. 70, Taishō 25, 549b

Wisdom: form is emptiness

日本語訳
Śāriputra, form is not different from emptiness, emptiness is not different from form; form is emptiness, emptiness is form. So too with feeling, perception, formations, and consciousness.
原文
舍利子！色不異空，空不異色，色即是空，空即是色；受、想、行、識，亦復如是。
解説
This line of the Heart Sūtra shows that phenomena do not vanish but arise through conditions (dependent origination)—the wisdom that is the Heart of the Perfection of Wisdom.
出典
Heart Sūtra, Taishō 8, 848c

Read next

Continue from the Paramitas to Byodoji’s practice and religious life.

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    Read how memorial practice during Higan is connected with the Six Paramitas.

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    Trace the setting in which Buddhist vocabulary has been transmitted at Byodoji.

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References

References

Sources for each section and further reading. Original titles are retained; Taishō references give volume, page and column (a, b or c).

The six perfections and wisdom

鳩摩羅什訳『摩訶般若波羅蜜経』巻1「習応品第三」（大正蔵8、No.223、218c）。Defines all six perfections together, relating giving to the ungraspability of giver, recipient and gift. Read source
鳩摩羅什訳『大智度論』巻34（大正蔵25、No.1509、314a–b）。Explains wisdom as the mother of the buddhas and why the other five practices become perfections through wisdom. Read source

Giving: generosity without attachment

鳩摩羅什訳『金剛般若波羅蜜経』（大正蔵8、No.235、749a）。Giving without attachment to appearances; its merit is compared with the extent of space. Read source
康僧会訳『六度集経』巻1「布施度無極章」（大正蔵3、No.152、1a）。Introduces giving through responses to hunger, thirst, heat, cold and illness. Read source
曇無讖訳『優婆塞戒経』巻4「雑品第十九」（大正蔵24、No.1488、1054c）。Giving ethically obtained possessions, even small gifts, without seeking repayment or excluding enemies. Read source
実叉難陀訳『大方広仏華厳経』巻58「離世間品第三十八」（大正蔵10、No.279、304c–305a）。Ten forms of giving, including giving that benefits recipients and purity of giver, recipient and gift. Read source

Discipline: the ground of wholesome conduct

鳩摩羅什訳『大智度論』巻13（大正蔵25、No.1509、153b–c・154c）。The earth analogy for discipline as the ground of wholesome qualities, and the definition of refraining from wrongdoing. Read source
般若訳『大乗理趣六波羅蜜多経』巻5「浄戒波羅蜜多品第六」（大正蔵8、No.261、886c–887a）。Examine one’s own conduct and abandon heedlessness before urging others to keep the precepts. Read source
曇無讖訳『菩薩地持経』巻4「戒品」（大正蔵30、No.1581、910a）。A Bodhisattvabhūmi treatise: receiving precepts properly, correcting transgressions and maintaining mindful discipline. Read source

Patience: beings, phenomena and non-retaliation

鳩摩羅什訳『大智度論』巻14・15（大正蔵25、No.1509、164b・168b）。Distinguishes patience toward beings from patience regarding phenomena, relating non-retaliation to insight into emptiness. Read source
康僧会訳『六度集経』巻5「忍辱度無極章」（大正蔵3、No.152、24a–b）。The resolve not to inflict the poison of anger on others, even amid suffering. Read source
仏陀跋陀羅・法顕訳『摩訶僧祇律』巻27（大正蔵22、No.1425、446c）。The verse beginning “Patience is the foremost way,” transmitted as Vipaśyin Buddha’s prātimokṣa. Read source
求那跋摩訳『菩薩善戒経』巻5「菩薩地忍品」（大正蔵30、No.1582、986b–c）。A Bodhisattvabhūmi treatise on difficult patience: declining retaliation even when one has the power to retaliate. Read source
玄奘訳『大般若波羅蜜多経』巻566「第六分通達品第二」（大正蔵7、No.220、923b–c）。Inner, outer and dharma patience, without choosing whom to tolerate by status or personal closeness. Read source

Effort: sustaining wholesome action

鳩摩羅什訳『大智度論』巻15（大正蔵25、No.1509、172a–b）。Asks why effort, the root of wholesome qualities, is placed fourth among the six perfections. Read source
康僧会訳『六度集経』巻6「精進度無極章」（大正蔵3、No.152、32a）。Sustaining attention to the path while lying down, sitting and walking. Read source
般若訳『大乗理趣六波羅蜜多経』巻7「精進波羅蜜多品第八」（大正蔵8、No.261、895c）。Four efforts: prevent and abandon unwholesome qualities, and generate and cultivate wholesome ones. Read source
玄奘訳『瑜伽師地論』巻42「菩薩地・精進品」（大正蔵30、No.1579、525c）。Defines effort through a courageous mind devoted to wholesome qualities and others’ welfare, expressed in body, speech and mind. Read source

Meditation: wisdom and concern for beings

鳩摩羅什訳『大智度論』巻17（大正蔵25、No.1509、180b–c）。Meditation that never abandons beings, and the analogy of sheltering a lamp so that wisdom can function. Read source
鳩摩羅什訳『大智度論』巻28（大正蔵25、No.1509、269a–b）。In a discussion of dhāraṇī and samādhi, meditation without wisdom is compared to an unfired clay vessel. Read source
康僧会訳『六度集経』巻7「禅度無極章」（大正蔵3、No.152、39a）。Meditation as aligning the mind, unifying attention and gathering wholesome qualities. Read source
般若訳『大乗理趣六波羅蜜多経』巻8「静慮波羅蜜多品第九」（大正蔵8、No.261、900a–b）。Meditation joined to the aspiration to free beings from birth and death. Read source
玄奘訳『瑜伽師地論』巻43「菩薩地・静慮品」（大正蔵30、No.1579、527b–c）。Grounds meditation in hearing and reflection, and includes calm, insight and their joint practice. Read source

Wisdom: emptiness and the mother of buddhas

玄奘訳『般若波羅蜜多心経』（大正蔵8、No.251、848c）。The emptiness of the five aggregates, including the passage “form is emptiness.” Read source
玄奘訳『解深密経』巻4「地波羅蜜多品第七」（大正蔵16、No.676、707b）。Discusses wisdom’s apprehension of the lack of intrinsic nature and the role of language in teaching it. Read source
鳩摩羅什訳『大智度論』巻70（大正蔵25、No.1509、549b）。The quoted passage calling wisdom the mother of buddhas and revealer of the world’s character; this is sūtra text embedded in the treatise. Read source
般若訳『大乗理趣六波羅蜜多経』巻9「般若波羅蜜多品第十」（大正蔵8、No.261、908a–b）。Wisdom arises from hearing the true teaching from good friends, and gives rise to the buddhas of past, present and future. Read source

Kūkai and Shingon practice

空海『弁顕密二教論』巻上（大正蔵77、No.2427、374c）。The opening contrast between the six perfections and the esoteric teaching of the three mysteries. Read source
空海『般若心経秘鍵』（大正蔵57、No.2203A、12b）。The verse on contemplating and reciting mantra, relating the Heart Sūtra to realization in this body. Read source
空海『即身成仏義』（大正蔵77、No.2428、381c・383a–b）。A treatise on the six elements, four maṇḍalas, three mysteries and buddhahood in this body. Read source

Research on development and terminology

平川彰「六波羅蜜の展開」（『印度學佛教學研究』21巻2号、1973年、530–542頁）。Examines the development of the six perfections and their relationship with the perfection of wisdom. Read source
阿理生「pāramitā（波羅蜜）の語源・語義について」（『印度學佛教學研究』54巻2号、2006年、1011–1005頁・1340頁）。Reconsiders etymological explanations such as crossing to the further shore and perfection. Read source
平川彰「般若経と六波羅蜜経」（『印度學佛教學研究』19巻2号、1971年、584–592頁）。Compares Prajñāpāramitā literature with sūtras teaching the six perfections, examining practice and devotion to scripture. Read source

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Worship & Live Streams

Live StreamingZUIKIPractice SutrasShakyo OfferingEma Offering
Prayers & Memorials

Prayers & Memorials

Ritual CalendarApply for a Goma PrayerSacred ItemsApplication for PrayerAñjali - Pray Here and NowDāna
Learn & Read

Learn & Read

Learn About ByodojiArticlesTemple GuideVarious ordersSpecial Ritual
Byodoji & Visiting

Byodoji & Visiting

About ByodojiAccessVisiting GuideLive Streaming
Questions & Contact

Questions & Contact

Ask the Head PriestAnswers to questions we have receivedContact UsPersonal MeetingOtayori
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Learn About Byodoji

History of Byodoji TempleByodoji Temple Origin RecordPrincipal Yakushi NyoraiThe Eleven-Faced Kannon of the JibutsudoVaiśravaṇa at ByodojiKṣitigarbha at ByodojiAcala at ByodojiThe Box-Cart Miracle

Articles

Byodoji AlmanacThe Complete EnnichiGanfuji: a Japanese prayer concerning cancerWhat Is "One Buddha, One Land"? Why Two Buddhas Never Arise in One World, Traced from the Sources21-Day Gyakushu OfferingWhat Is the Kaikyoge? The Sutra-Opening Verse, Its Meaning and OriginsWhat Is Shugen? Tracing the "Gen" of Shugendō to Its SourcesWhat Is Nyubutsu Samaya? Entering the Buddha's Vow in Shingon BuddhismWhat Is Transgressing the Samaya? Breaking the Vow With the BuddhaWhat Is Kyuri KajiKyuri Kaji Temples Across JapanWhat Is the Eleven-Faced KannonWhat Is VaiśravaṇaWhat Is KṣitigarbhaWhat Is AcalaWhat Is Bhaisajyaguru (Yakushi Nyorai)What Is the RishukyoIn preparationWhat Is the Roji-no-ge (Verse on Striking the Gaṇḍī)? What the Bell TellsCashless offeringsIn preparationThe Complete Guide to the Shikoku Pilgrimage (Ohenro)Shikoku 88 Temple Directory

Temple Guide

About ByodojiAccessVisiting Guide

Various orders

morning and evening service booksPraise for the Vajradhātu MaṇḍalaPraise for the Garbhakoṣadhātu MaṇḍalaShingon service bookSaikoku 33 pilgrimages service bookMeal service book

Special Ritual

New Year special Goma prayer8K HomaOhigan Memorial ServiceObon Memorial ServiceCucumber BlessingEnnichi Yakushi HomaSunday Homa

Events

top pageTokai lectureKoyasan 2023Saikoku Kannon Pilgrimage 2024 #1Western Pilgrimage 2024 #2Western Pilgrimage 2025: A Journey of the WishShikoku Pilgrimage Tour 2026Shikoku Pilgrimage Tour 2026 #2

Community

Temple Visit GuidelinesPhoto & Social Media Posting GuidelinesCommunity GuidelinesContent Distribution Guidelines for VisitorsDiscord Byodoji ServerByodoji Notion

Other pages

Live StreamingRitual CalendarApply for a Goma PrayerSacred ItemsZUIKIPractice SutrasShakyo OfferingEma OfferingOnline Shikoku PilgrimageAsk the Head PriestAnswers to questions we have receivedContact UsPersonal MeetingOtayoriUpahāra: Sending an OfferingApplication for PrayerAñjali - Pray Here and NowSoten MagazineDānaHukTokHandmade, Prayer-Blessed Shimenawa from a TempleBamboo MandalaByodokoRanking of Zuiki points and Mantra points