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COMPETITION between various factions of devotional allegiance within Buddhism takes place not only in the sutras, commentaries, and doctrinal debates that promote one or the other of the prominent divinities, but also in ritual ceremonies featuring them. An example can be seen in the liturgical literary genre known as kôshiki 講式 popular during the late Heian and early Kamakura period. Kôshiki, translated by one scholar as “Buddhist ceremonials,”1 are liturgical texts that, by promoting devotion to a particular buddha, bodhisattva, or patriarch, seek to generate a karmic link (kechien 結縁) between the ritual participants and the object of devotion. Jôkei 貞慶 (1155–1213), a prominent Hossô monk best known for his critique of Hônen’s 法然movement and for his precept-revival efforts, authored as many as thirty such texts. Among them is the piece considered here, Miroku kôshiki弥勒講式. Written and performed in the context of the more popular aspiration for Amida’s Pure Land that typifies the latter Heian and Kamakura period, this work aimed to foster devotion to the future buddha, Miroku (Sk. Maitreya). A translation of the text follows this introduction and analysis.2

Competing with Amida: A Study and Translation of Jokei's Miroku Koshiki