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112
Meditations
Heart Sutra
On Believing in Mind
Song of Enlightenment
Song of Zazen
Vimilakirti
Ox-Herding Pictures
Manual of Zen Buddhism
Awakening of Faith
MODERN
TEISHOS
Beginner's Mind
Dana: The Way to Begin
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Actualizing
One Bright Pearl
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Buddhist Psychotherapy
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Daily Sutras of the Diamond Sangha
Index
The Great Prajna-Paramita Heart Sutra
First Sutra Service Dedication
Early Morning Service Dedication
Torei Zenji: Bodhisattva's Vow
Second Sutra Service Dedication
PURIFICATION
All the evil karma,
ever created by me since of old;
on account of my beginningless greed, hatred and ignorance;
born of my conduct, speech and thought;
I now confess openly and fully.
VANDANA
Namo tassa bhagavato arahato sammasambuddhassa.I venerate the Sacred One, the Great Sage, the Truly Enlightened One.
TI-SARANA
Buddham saranam gaccha-miI 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 Mon
Shujo mu hen sei gan doThe 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
The Dharma,
incomparably profound and minutely subtle,
is rarely encountered, even in hundreds of thousands of millions of kalpas;
We now can see it, listen to it, accept and hold it;
May we completely realize the Tathagata's true meaning.
MAKA HANNYA HARAMITA SHIN GYO
The Great Prajna-Paramita Heart Sutra
KAN JI ZAI BO SA GYO-
JIN HAN-NYA HA RA MI TA JI
Avalokiteshvara Bodhisattva, practicing deep Prajna Paramita,
SHO- KEN GO ON KAI KU- DO IS-SAI KU YAKU.
clearly saw that all five skandhas are empty, transforming anguish and distress.
SHA RI SHI SHIKI FU I KU- KU- FU I SHIKI
Shariputra, form is no other than emptiness, emptiness no other than form;
SHIKI SOKU ZE KU- KU- SOKU ZE SHIKI
form is exactly emptiness, emptiness exactly form;
JU SO- GYO- SHIKI YAKU BU NYO ZE
sensation, perception, mental reaction, consciousness are also like this.
SHA RI SHI ZE SHO HO- KU- SO- FU SHO- FU METSU
Sha-riputra, all things are essentially empty-- not born, not destroyed;
FU KU FU JO- FU ZO- FU GEN
not stained, not pure; without loss, without gain.
ZE KO KU- CHU- MU SHIKI MU JU SO- GYO- SHIKI
Therefore in emptiness there is no form, no sensation, perception, mental reaction,
consciousness;
MU GEN-NI BI ZES-SHIN I
no eye, ear, nose, tongue, body, mind,
MU SHIKI SHO- KO- MI SOKU HO-
no color, sound, smell, taste, touch, object of thought;
MU GEN KAI NAI SHI MU I SHIKI KAI
no seeing and so on to no thinking;
MU MU MYO- YAKU MU MU MYO- JIN
no ignorance and also no ending of ignorance,
NAI SHI MU RO- SHI YAKU MU RO- SHI JIN
and so on to no old age and death,
and also no ending of old age and death;
MU KU SHU METSU DO-Y
no anguish, cause of anguish, cessation, path;
MU CHI YAKU MU TOKU I MU SHO TOK'KO
no wisdom and no attainment. Since there is nothing to attain,
BO DAI SAT-TA E HAN-NYA HA RA MI TA KO
the Bodhisattva lives by Prajna Paramita,
SHIM-MU KEI GE MU KEI GE KO MU U KU FU
with no hindrance in the mind; no hindrance and therefore no fear;
ON RI IS-SAI TEN DO- MU SO- KU GYO- NE HAN
far beyond delusive thinking, right here is Nirvana.
SAN ZE SHO BUTSU E HAN-NYA HA RA MI TA KO
All Buddhas of past, present, and future live by Prajna Paramita
TOKU A NOKU TA RA SAM-MYAKU SAM-BO DAI
attaining Anuttara-samyak-sambodhi.
KO CHI HAN-NYA HA RA MI TA
Therefore know that Prajna Paramita
ZE DAI JIN SHU ZE DAI MYO- SHU
is the great sacred mantra, the great vivid mantra,
ZE MU JO- SHU ZE MU TO- TO- SHU
the unsurpassed mantra, the supreme mantra,
NO- JO IS-SAI KU SHIN JITSU FU KO
which completely removes all anguish.
This is truth not mere formality.
KO SETSU HAN-MYA HA RA MI TA SHU
Therefore set forth the Prajna Paramita mantra,
SOKU SETSU SHU WATSU
set forth this mantra and proclaim:
GYA TEI GYA TEI HA RA GYA TEI HARA SO- GYA TEI
BO JI SOWA KA HAN-NYA SHIN GYO
Gate gate paragate parasamgate Bodhi sva-ha-!
(repeat 3 times)
NO MO SAN MAN DA MOTO NAN
OHA RA CHI KOTO SHA SONO NAN
TO JI TO EN GYA GYA GYA KI GYA KI UN NUN
SHIFU RA SHIFU RA HARA SHIFU RA HARA SHIFU RA
CHISHU SA CHISHU SA SHUSHI RI SHUSHI RI
SOHA JA SOHA JA SEN CHI GYA SHIRI E SOMO KO
FIRST SUTRA SERVICE DEDICATION
Buddha nature pervades the whole universe, existing right here now.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.
EARLY MORNING SERVICE DEDICATION
Our words ring out
through space beyond the stars;
their virtue and compassion echo back from all the many beings;
we recite the Maka Hanya Haramita Shin Gyo- (Prajna-Paramita Heart Sutra) and the Sho- Sai
Myo- Kichijo- Darani
for renewal of the Buddha-mind in fields and forests, homes and streets,
throughout the world, in grateful thanks to all our many guides along the ancient way;
All Buddhas throughout space and time;
all Bodhisattvas, Mahasattvas;
the great Prajna Paramita.
TOREI ZENJI: BODHISATTVA'S VOW
Leader:
I am only a simple disciple, but I offer these respectful words:
Assembly:
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.
EMMEI JIKKU KANNON GYO
Ten Verse Kannon Sutra of Timeless Life
(repeat 7 times)
KANZEON
Kanzeon!
NAMU BUTSU
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.
SECOND SUTRA SERVICE DEDICATION
The Buddha and his
teachers and his many sons and daughters
turn the Dharma wheel to show the wisdom of the stones and clouds;
we dedicate the virtues of reciting Torei Zenji's
Bodhisattvas's Vow and the Emmei Jikku Kannon Gyo- to:
Cho-ro Nyogen, Dai Osho-,
Hannya Gempo, Dai Osho-,
Mitta So-en, Dai Osho-,
and to our relatives and companions of the past who rest in deepest samadhi;
All Buddhas throughout space and time;
all Bodhisattvas, Mahasattvas;
the great Prajna Paramita.
EVENING DEDICATION
Infinite realms of
light and dark convey the Buddha Mind; birds and trees and stars and we ourselves come
forth in perfect harmony;
we recite our gatha and our sutra for the many beings of the world;
in grateful thanks to all our many guides along the ancient way:
All Buddhas throughout space and time
all Bodhisattvas, Mahasattvas;
the great Prajna Paramita.
HAKUIN ZENJI - SONG OF ZAZEN
(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,
as ice by nature is water;
apart from water there is no ice,
apart from beings no Buddha.
How sad that people ignore the near
and search for truth afar,
like someone in the midst of water
crying out in thirst,
like a child of a wealthy home
wandering among the poor.
Lost on dark paths of ignorance
we wander through the six worlds,
from dark path to dark path we wander,
when shall we be freed from birth and death?
For this the zazen of the Mahayana
deserves the highest praise:
offerings, precepts, paramitas,
Nembutsu, atonement, training--
the many other virtues--
all rise within zazen.
Even those with proud attainments
wipe away immeasurable crimes--
where are all the dark paths then?
the Pure Land itself is not far.
Those who hear this truth even once
and listen with a grateful heart,
treasuring it, revering it,
gain blessings without end.
Much more, if you dedicate yourself
and confirm your own self-nature--
that self-nature is no nature--
you are far beyond mere argument.
The oneness of cause and effect is clear,
not two, not three, the path is put right;
with form that is no form
going and coming--never astray,
with thought that is no thought
singing and dancing are the voice of the Law.
Boundless and free is the sky of samadhi,
bright the full moon of wisdom,
truly is anything missing now?
Nirvana is here, before your eyes,
this very place is the Lotus Land,
this very body the Buddha.
EVENING CEREMONY DEDICATION
The sky of samadhi
and the moonlight of wisdom
form the temple of our practice;
our friends and family members guide us
as we walk the ancient path;
we dedicate the virtues of reciting Hakuin Zenji's Song of Zazen to:
Rinzai Gigen Dai Osho-
Hakuin Ekaku Dai Osho-
and to the guardians of the Dharma and the protectors of our sacred hall;
All Buddhas throughout space and time;
all Bodhisattvas, Mahasattvas;
the great Prajna Paramita.
THE EVENING MESSAGE
(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:
life and death is a grave matter;
all things pass quickly away.
Each of you must be completely alert;
never neglectful, never indulgent.
SESSHIN-ENDING DEDICATION
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 Ancient Seven Buddhas, Dai Osho-,
Shakyamuni Buddha, Dai Osho-,
All Founding Teachers, past, present, future, Dai Osho-;
and for the enlightenment of bushes and grasses and the many beings of the world;
All Buddhas throughout space and time;
all Bodhisattvas, Mahasattvas;
the great Prajna Paramita.
THE THREE VOWS OF REFUGE
(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 THREE PURE PRECEPTS
(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 TEN GRAVE PRECEPTS
(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.
VERSE OF THE RAKUSU
(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,
the formless field of benefaction,
the teachings of the Tathagata,
saving all the many beings.
JUKAI DEDICATION
At Magadha, at this
very place,
Deep into the sacred ground,
high into the empty sky,
broadly shading living things
the tree of wisdom thrives
by rain and soil and sunshine
and by your loving care that we maintain.
We dedicate the Prajna Paramita Heart Sutra, our ceremony of Jukai and ourselves to you,
Shakyamuni Buddha Dai Osho-,
we celebrate your sacred presence,
your boundless understanding, and your love.
Let your true Dharma continue,
and your Sangha relations become complete.
All Buddhas throughout space and time;
all Bodhisattvas, Mahasattvas,
the great Prajna Paramita.
VERSE OF THE HAN
(Incised on the han at Koko An)
Completely freed from yes and no;
great emptiness charged within;
no questions, no answers;
like a fish, like a fool.
MEAL SUTRAS
Buddha, born at
Kapilavastu,
Attained the Way at Magadha,
Preaced at Varanashi,
Entered Nirvana at Kushinagara.
Now as we spread the bowls of the Buddha Tathagatha we make our vows together with all
beings; we and this food and our eating are vacant,
We take refuge in the Three
Treasures,
Remembering our many honored guides
with gratitude for their gifts of wisdom.
Vairochana, pure and clear
Dharmakaya Buddha;
Lochana, full and complete Sambogakaya Buddha;
Shakyamuni, infinitely varied Nirmanakaya Buddha;
Maitreya, Buddha still to be born;
All Buddhas Everywhere, past, present, future;
Mahayana Lotus of the Subtle Law Sutra
Manjushri, Great Wisdom Bodhisattva;
Samantabhadra, Great Action Bodhisattva;
Avalokiteshvara, Great Compassion Bodhisattva;
all venerated Bodhisattvas, Mahasattvas,
the Great Prajna Paramita.
Porridge is effective in ten ways
To aid the student of Zen.
No limit to the good result,
Consummating eternal happiness.
These three virtues and six flavors
Are offered to the Buddha and Sangha;
May all being of the universe
Share alike this nourishment.
First, we consider in detail the
merit of this food and remember how it came to us;
Second, we evaluate our own virtue and practice, Lacking or complete, as we receive this
offering;
Third, we are careful about greed, hatred, and ignorance, to guard our minds and to free
ourselves from error;
Fourth, we take this good medicine to save our bodies from emaciation;
Fifth, we accept this food to achieve the Way of the Buddha.
Oh, all you hungry ghosts
We now offer this food to you;
May all of you everywhere
Share it with us together.
The first portion is for the Three
Treasures,
The second is for the Four Blessings
he third is for the Six Paths;
Together with all we take this food.
The first taste is to cut off all evil
The second is to practice all good,
The third is to save all beingsl
May we all attain the Way of the Buddha.
We wash our bowls in this water;
It has the flavor of ambrosial dew;
We offer it to all hungry ghosts;
May all be filled and satisfied.
The world is like an empty sky;
The lotus does not adhere to waterl
Oue minds surpass that in purity;
We bow in veneration to the most exalted one.
VERSE FOR INFORMAL MEALS
(This may be a translation of a Far Eastern gatha. There are several English variations.)
We venerate the Three Treasures
and are thankful for this meal,
the work of many people
and the sharing of other forms of life.
Home Index
ZEN
TEXTS
112
Meditations
Heart Sutra
On Believing in Mind
Song of Enlightenment
Song of Zazen
Vimilakirti
Ox-Herding Pictures
Manual of Zen Buddhism
Awakening of Faith
MODERN
TEISHOS
Beginner's Mind
Dana: The Way to Begin
Teisho
Collections
DOGEN ZENJI
Actualizing
One Bright Pearl
PSYCHOTHERAPY
Cloud Gate
LINKS
Zen Links
The Buddhist Way
