All the evil karma,
ever created by me since of old;
I venerate the Sacred One, the Great Sage, the Truly Enlightened One.
I take refuge in the Buddha
Dhammam saranam gaccha-mi
I take refuge in the Dharma
Sangham saranam gaccha-mi.
I take refuge in the Sangha.
THE GREAT VOWS FOR ALL
Shigu Siegan MonShujo mu hen sei gan do
The many beings are numberless, I vow to save them;
Bonno mu jin sei gan dan
Greed, hatred, and ignorance rise endlessly, I vow to abandon them;
Ho mon mu ryo sei gan gaku
Dharma gates are countless, I vow to wake to them;
Butsu do mu jo sei gan jo
The Buddha's way is unsurpassed, I vow to embody it fully.
ON OPENING THE DHARMA
incomparably profound and minutely subtle,
MAKA HANNYA HARAMITA SHIN GYO
KAN JI ZAI BO SA GYO-
JIN HAN-NYA HA RA MI TA JI
(repeat 3 times)
NO MO SAN MAN DA MOTO NAN
With our reciting of Maka Hannya Haramita Shin Gyo-
(The Great Prajna Paramita Heart Sutra) and the Sho- Sai Myo- Kichijo- Darani,
let us unite with:
The Ancient Seven Buddhas, Dai Osho-,
Shakyamuni Buddha, Dai Osho-,
Bodhidharma, Dai Osho-,
To-zan Ryo-kai, Dai Osho-,
Do-gen Kigen, Dai Osho-,
Keizan Jo-kin, Dai Osho-,
Dai'un Sogaku, Dai Osho-,
Haku'un Ryo-ko-, Dai Osho-,
Ko-un Zenshin, Dai Osho-;
all founding teachers, past, present, future, Dai Osho-,
let true Dharma continue, Sangha relations become complete:
All Buddhas throughout space and time,
all Bodhisattvas, Mahasattvas,
the great Prajna Paramita.
Our words ring out
through space beyond the stars;
I am only a simple disciple, but I offer these respectful words:
When I regard the true nature of the many dharmas,
I find them all to be sacred forms of the Tathagata's never-failing essence.
Each particle of matter, each moment,
is no other than the Tathagata's inexpressible radiance.
With this realization, our virtuous ancestors gave tender care
to beasts and birds with compassionate minds and hearts.
Among us, in our own daily lives, who is not reverently grateful for the protections of life:
food, drink, and clothing! Though they are inanimate things,
they are nonetheless the warm flesh and blood, the merciful incarnations of Buddha.
All the more, we can be especially sympathetic and affectionate with foolish people,
particularly with someone who becomes a sworn enemy and persecutes us with abusive language.
That very abuse conveys the Buddha's boundless loving-kindness.
It is a compassionate device to liberate us entirely from the mean-spirited delusions
we have built up with our wrongful conduct from the beginningless past.
With our open response to such abuse we completely relinquish ourselves,
and the most profound and pure faith arises.
At the peak of each thought a lotus flower opens, and on each flower there is revealed a Buddha.
Everywhere is the Pure Land in its beauty.
We see fully the Tathagata's radiant light right where we are.
May we retain this mind and extend it throughout the world
so that we and all beings become mature in Buddha's wisdom.
Ten Verse Kannon Sutra of Timeless Life
(repeat 7 times)
I venerate the Buddha;
YO BUTSU U IN
with the Buddha I have my source,
YO BUTSU U EN
with the Buddha I have affinity--
BUP-PO- SO- EN
affinity with Buddha, Dharma, Sangha,
JO- RAKU GA JO-
constancy, ease, the self, and purity.
CHO- NEN KANZEON
Mornings my thought is Kanzeon,
BO- NEN KANZEON
evenings my thought is Kanzeon,
NEN NEN JU- SHIN KI
thought after thought arises in mind,
NEN NEN FU RI SHIN.
thought after thought is not separate from mind.
The Buddha and his
teachers and his many sons and daughters
Infinite realms of
light and dark convey the Buddha Mind; birds and trees and stars and we ourselves come
forth in perfect harmony;
(Dharma poem by Hakuin Ekaku [1685-1768]. Read as part of the ceremony at the end of the day during during sesshin.)
All beings by nature are Buddha,
The sky of samadhi
and the moonlight of wisdom
(Called out from just outside the do-jo- during the ceremony at the end of each day of sesshin.)
I beg to urge you everyone:
In the purity and
clarity of the Dharmakaya, in the fullness and perfection of the Sambogkaya, in the
infinite variety of the Nirmanakaya, we dedicate our sesshin and our reciting of Maka
Hannya Haramita Shin Gyo- to:
(The Assembly Response is from a traditional Soto Zen Buddhist work that was revised by Do-gen Kigen under the title, Kyo-ju-kaimon, Doctrine of Jukai. Initiates take turns reading their vows, beginning with the one sitting at the left-front corner facing the altar. With each response they repeat the traditional vow, and then they read the words they have composed as their own vow.)
Roshi:The Three Vows of Refuge.
Assembly:The Great Precepts of all the Buddhas have been maintained and protected by all the Buddhas. Buddhas hand them down to Buddhas, and Ancestral Teachers hand them down to Ancestral Teachers. Acceptance and observance of the Precepts transcends past, present, and future, and form the perfect accord in realization between teacher and disciple, continuing through all ages.
Our great teacher Shakyamuni Buddha imparted them to Mahakashyapa, and Mahakashyapa transmitted them to Ananda. Already the Precepts have passed through many generations in direct succession, reaching down to the present head of this temple.
Now, receiving the Great Precepts, I vow to requite my deep obligation to the Buddhas and Ancestral Teachers. I pledge to establish these Precepts as essential teachings for human beings and other beings so that all will inherit the wisdom of the Buddha.
Roshi:I take refuge in the Buddha.
Initiate:: I take refuge in the Buddha....
Roshi:I take refuge in the Dharma.
Initiate:: I take refuge in the Dharma....
Roshi:I take refuge in the Sangha.
Initiate:: I take refuge in the Sangha....
(The Assembly responses are from the Kyo-ju-kaimon.)
Roshi:The Three Pure Precepts.
I vow to maintain the Precepts.
Initiate:: I vow to maintain the Precepts....
Assembly:This is the cave whence all dharmas of all Buddhas arise.
Roshi:I vow to practice all good dharmas.
Initiate:: I vow to practice all good dharmas....
Assembly:This is the path of fulfilled enlightenment.
Roshi:I vow to save the many beings.
Initiate:: I vow to save the many beings....
Assembly:Transcending profane and holy, I liberate myself and others.
(The first Assembly Responses to the Precepts are comments attributed to Bodhidharma from the book, I-hsin Chieh-men (Isshin Kaimon, The Precepts of One Mind), and the second is from the Kyo-ju-kaimon.)
Roshi:The Ten Grave Precepts.
I take up the Way of Not Killing.
Assembly:Self-nature is subtle and mysterious. In the realm of the everlasting Dharma, not giving rise to the idea of killing is called the Precept of Not Killing.
Initiate:: I take up the Way of Not Killing....
Assembly:The Buddha seed grows in accordance with not taking life. Transmit the life of Buddha's wisdom and do not kill.
Roshi:I take up the Way of Not Stealing.
Assembly:Self-nature is subtle and mysterious. In the realm of the unattainable Dharma, not having thoughts of gaining is called the Precept of Not Stealing.
Initiate:: I take up the Way of Not Stealing....
Assembly:The self and things of the world are just as they are. The gate of emancipation is open.
Roshi:I take up the Way of Not Misusing Sex.
Assembly:Self-nature is subtle and mysterious. In the realm of the ungilded Dharma, not creating a veneer of attachment is called the Precept of Not Misusing Sex.
Initiate:: I take up the Way of Not Misusing Sex....
Assembly:The Three Wheels are pure and clear. When you have nothing to desire, you follow the way of all Buddhas.
Roshi:I take up the Way of Not Speaking Falsely.
Assembly:Self-nature is subtle and mysterious. In the realm of the inexplicable Dharma, not preaching a single word is called the Precept of Not Speaking Falsely.
Initiate:: I take up the Way of Not Speaking Falsely....
Assembly:The Dharma wheel turns from the beginning. There is neither surplus nor lack. The whole universe is moistened with nectar, and the truth is ready to harvest.
Roshi:I take up the Way of Not Giving or Taking Drugs.
Assembly:Self-nature is subtle and mysterious. In the realm of the intrinsically pure Dharma, not giving rise to delusions is called the Precept of Not Giving or Taking Drugs.
Initiate:: I take up the Way of Not Giving or Taking Drugs....
Assembly:Drugs are not brought in yet. Don't let them invade. That is the great light.
Roshi:I take up the Way of Not Discussing Faults of Others.
Assembly:Self-nature is subtle and mysterious. In the realm of the flawless Dharma, not expounding upon error is called the Precept of Not Discussing Faults of Others.
Initiate:: I take up the Way of Not Discussing Faults of Others....
Assembly:In the Buddha Dharma, there is one path, one Dharma, one realization, one practice. Don't permit fault- finding. Don't permit haphazard talk.
Roshi:I take up the Way of Not Praising Myself while Abusing Others.
Assembly:Self-nature is subtle and mysterious. In the realm of the equitable Dharma, not dwelling upon I against you is called the Precept of Not Praising Myself while Abusing Others.
Initiate:: I take up the Way of Not Praising Myself while Abusing Others....
Assembly:Buddhas and Ancestral Teachers realize the empty sky and the great earth. When they manifest the noble body, there is neither inside nor outside in emptiness. When they manifest the Dharma body, there is not even a bit of earth on the ground.
Roshi:I take up the Way of Not Sparing the Dharma Assets.
Assembly:Self-nature is subtle and mysterious. In the genuine, all-pervading Dharma, not being stingy about a single thing is called the Precept of Not Sparing the Dharma Assets.
Initiate:: I take up the Way of Not Sparing the Dharma Assets....
Assembly:One phrase, one verse--that is the ten thousand things and one hundred grasses; one dharma, one realization-- that is all Buddhas and Ancestral Teachers. Therefore from the beginning, there has been no stinginess at all.
Roshi:I take up the way of not indulging in anger.
Assembly:Self-nature is subtle and mysterious. In the realm of the selfless Dharma, not contriving reality for the self is called the Precept of Not Indulging in Anger.
Initiate:: I take up the Way of Not Indulging in Anger....
Assembly:Not advancing, not retreating, not real, not empty. There is an ocean of bright clouds. There is an ocean of solemn clouds.
Roshi:I take up the Way of Not Defaming the Three Treasures.
Assembly:Self-nature is subtle and mysterious. In the realm of the One, not holding dualistic concepts of ordinary beings and sages is called the Precept of Not Defaming the Three Treasures.
Initiate:: I take up the Way of Not Defaming the Three Treasures....
Assembly:The teisho of the actual body is the harbor and the weir. This is the most important thing in the world. Its virtue finds its home in the ocean of essential nature. It is beyond explanation. We just accept it with respect and gratitude.
(Recited by the assembly at dawn when the priests put on the kesa, their ceremonial robe, and lay people their rakusu, the small apron-like garment that symbolizes the Buddha's robe. It is also murmured privately when putting on the garment at other times.)
I wear the robe of liberation,
At Magadha, at this
(Incised on the han at Koko An)
Completely freed from yes and no;
Buddha, born at
We take refuge in the Three
Vairochana, pure and clear
Porridge is effective in ten ways
These three virtues and six flavors
First, we consider in detail the
merit of this food and remember how it came to us;
Oh, all you hungry ghosts
The first portion is for the Three
We wash our bowls in this water;
The world is like an empty sky;
(This may be a translation of a Far Eastern gatha. There are several English variations.)
We venerate the Three Treasures