MORNING BELL CHANT
ALL: May the sound of this bell spread throughout the universe,
Making darkness bright,
relieving the three realms of suffering,
May it bring all beings to enlightenment.
EVENING BELL CHANT
ALL: Hearing the sound of the bell,
all thinking is cut off,
confusion is left behind.
I vow to perceive true self and to save all beings.
GATHA OF REPENTANCE
ALL: All evil karma ever committed by me since of old,
on account of my beginning-less greed, anger, and ignorance,
born of my body, mouth, and consciousness,
now I atone for it all.
THE FOUR VOWS
ALL: Creations are numberless, I vow to free them;
Delusions are inexhaustible, I vow to put an end to them;
Reality is boundless, I vow to perceive it;
The enlightened way is unsurpassable, I vow to embody it.
(Three bells. When Teacher is in place to offer incense, chanting begins.]
ALL: In Gratitude we offer this incense to all Buddhas and Bodhisattvas throughout space and time.
(Two bells. Teacher bows and raises incense.)
ALL: Teaching and living the way of awareness in the very midst of suffering and confusion, Shakyamuni Buddha, the Enlightened One, to whom we bow in gratitude.
(Two bells. Teacher bows and raises incense.)
ALL: Showing the way fearlessly and compassionately, the stream of ancestral teachers, to whom we bow in gratitude.
(One bell. Teacher bows, raises incense and returns to her/his place.)
GATHA ON OPENING THE SUTRA
ALL: The Dharma, incomp'rably profound and infinitely subtle,
is rarely encountered, even in millions of ages.
Now we see it, hear it, receive and maintain it.
May we completely realize the Tathagata's true meaning.
SHI GU SEI GAN MON
(The Four Great Bodhisattva Vows)
(Repeat 3 times)
SHU JO MU-HEN SEI GAN DO
BON NO MU-JIN SEI GAN DAN
HO MON MUR-YO SEI GAN GAKU õ
BUTSU-DO MU-JO SEI GAN JO õ
(õ - Bell at end of 2nd repetition and end of 3rd line of 3rd repetition)
ALL: First, seventy-two labors brought us this food;
we should know how it comes to us.
Second, as we receive this offering, we should consider
whether our virtue and practice deserve it.
Third, as we desire the natural order of mind to be free from clinging, we must be free from greed.
Fourth, to support our life we take this food.
Fifth, to attain our Way we take this food.
MAHA PRAJNA PARAMITA HEART SUTRA
Avalokitesvara Bodhisattva, doing deep prajna paramita,
Clearly saw emptiness of all the five conditions,
Thus completely relieving misfortune and pain.
O Shariputra, form is no other than emptiness, emptiness no other than form.
Form is exactly emptiness, emptiness exactly form.
Sensation, conception, discrimination, awareness are likewise like this.
O Shariputra, all dharmas are forms of emptiness: not born, not destroyed;
Not stained, not pure, without loss, without gain.
So in emptiness there is no form, no sensation, conception,
No eye, ear, nose, tongue, body, mind;
No color, sound, smell, taste, touch, phenomena;
No realm of sight, no realm of consciousness;
No ignorance and no end to ignorance;
No old age and death, and no end to old age and death;
No suffering, no cause of suffering, no extinguishing, no path;
No wisdom and no gain; no gain and thus the Bodhisattva lives prajna paramita
With no hindrance in the mind, no hindrance, therefore no fear.
Far beyond deluded thoughts, this is nirvana.
All past, present, and future Buddhas live prajna paramita,
And therefore attain anuttara-samyak-sambodhi.
Therefore know: prajna paramita is the great mantra, the vivid mantra,
The best mantra, the unsurpassable mantra.
It completely clears all pain. This is the truth, not a lie.
So set forth the Prajna Paramita Mantra,
Set forth this mantra and say:
Gate! Gate! Paragate! Parasamgate!
THE SUTRA ON HEART OF REALIZING WISDOM BEYOND WISDOM
(The Heart Sutra—Kaz Tanahashi translation)
Avalokiteshvara, who helps all to awaken,
Moves in the deep course of
Realizing wisdom beyond wisdom,
Sees that all five streams of
Body, heart, and mind are without boundary,
And frees all from anguish.
O Shariputra, form is not separate from boundlessness;
Boundlessness is not separate from form.
Form is boundlessness; boundlessness is form.
Feelings, perceptions, inclinations, and discernment are also like this.
Boundlessness is the nature of all things.
It neither arises, nor perishes,
Neither stains nor purifies,
Neither increases nor decreases.
Boundlessness is not limited by form,
Nor by feelings, perceptions, inclinations, or discernment.
It is free of the eyes, ears, nose, tongue, body and mind;
Free of sight, sound, smell, taste, touch and any object of mind;
free of sensory realms, including the realm of the mind.
It is free of ignorance and the end of ignorance.
Boundlessness is free of old age and death, And free of the end of old age and death.
It is free of suffering, arising, cessation, and path,
And free of wisdom and attainment.
Being free of attainment, those who help all to awaken
Abide in the realization of wisdom beyond wisdom
And live with an unhindered mind.
Without hindrance, the mind has no fear.
Free from confusion, those who lead all to liberation
Embody profound serenity.
All those in the past, present, and future,
Who realize wisdom beyond wisdom,
Manifest unsurpassable and thorough awakening.
Know that realizing wisdom beyond wisdom
Is not other than this wondrous mantra,
Luminous, unequalled, and supreme.
It relieves all suffering.
It is genuine, not illusory.
So set forth this mantra of realizing wisdom beyond wisdom.
Set forth this mantra that says:
GATE´, GATE´, PARAGATE´, PARASAMGATE´, BODHI! SVAHA!
We dedicate the merit of chanting the Heart Sutra
to the stream of ancestral teachers,
to all the Women Ancestors whose names have been forgotten or left unsaid,
to Bernie Tetsugen Glassman, Roshi, founder of the Zen Peacemakers,
to Rose Mary Myoan Dougherty, Sensei, our founding teacher,
and to our families and friends.
You are invited to name those who are in your thoughts and heart tonight ..... [pause for names]
May all beings be free from suffering and enjoy happiness,
Realizing the Buddha Way.
IDENTITY OF RELATIVE AND ABSOLUTE õ
by Shítóu Xīqiān (700-790) (Version 1)
(õ - bell)
The mind of the Great Sage of India was intimately conveyed from west to east.
Among human beings are wise men and fools, but in the Way there is no northern or southern Patriarch.
The subtle source is clear and bright; the tributary streams flow through the darkness.
To be attached to things is illusion; to encounter the absolute is not yet enlightenment.
õ Each and all, the subjective and objective spheres are related.
And at the same time, independent.
Related, yet working diff'rently, though each keeps its own place.
Form makes the character and appearance diff'rent; sounds distinguish comfort and discomfort.
The dark makes all words one; the brightness distinguishes good and bad phrases.
The four elements return to their nature as a child to its mother.
Fire is hot, wind moves, water is wet, earth hard.
Eyes see, ears hear, nose smells, tongue tastes the salt and sou'r.
Each is independent of the other; cause and effect must return to the great reality.
The words high and low are used relatively.
Within light there is darkness, but do not try to understand that darkness;
Within darkness there is light, but do not look for that light.
Light and darkness are a pair, like the foot before and the foot behind, in walking.
õ Each thing has its own intrinsic value and is related to everything else in function and position.
Ordinary life fits the absolute as a box and its lid.
The absolute works together with the relative like two arrows meeting in mid-air.
õ Reading words you should grasp the great reality.
Do not judge by any standards.
If you do not see the Way, you do not see it even as you walk on it.
When you walk the Way, it is not near, it is not far.
If you are deluded, you are mountains and rivers away from it.
I respectfully say to those who wish to be enlightened:
Do not waste your time by night or day.
The Identity of Relative and Absolute
by Shítóu Xīqiān (700-790) (Version 2)
(õ - bell; words in Bold one tone higher, words italicized one tone lower.)
õ The mind of the Great Sage of India
Is intimately conveyed west and east.
Among human beings are wise ones and fools
In the Way there is no teacher of north and south.
The subtle Source is clear and bright;
The branching streams flow in the dark.
To be attached to things is primordial illusion;
To encounter the absolute is not yet enlightenment.
õ All spheres, every sense and field
intermingle even as they shine alone,
Interacting even as they merge,
Yet keeping their places in expressions of their own.
Forms differ primally in shape and character
And sounds in harsh or soothing tones.
The dark makes all words one;
The brightness distinguishes good and bad phrases.
The four elements return to their true nature
As a child to its mother.
Fire is hot, water is wet,
Wind moves and the earth is dense.
Eye and form, ear and sound, nose and smell,
Tongue and taste, the sweet and sou'r.
(continued next page)
The Identity of Relative and Absolute
(Version 2- Continued)
Each independent of the other
Like leaves that come from the same root.
And though leaves and root must go back to the Source
Both root and leaves have their own uses.
Light is also darkness,
But do not move with it as darkness.
Darkness is light;
Do not see it as light.
Light and darkness are not one, not two
Like the foot before and the foot behind in walking.
õ Each thing has its own being
Which is not diff'rent from its place and function.
The relative fits the absolute
As a box and its lid.
The absolute meets the relative
Like two arrow points that meet in mid air. õ
Hearing this, simply perceive the Source,
Make no criterion.
If you do not see the Way,
You do not see it even as you walk on it.
When you walk the way you draw no nearer,
Progress no farther.
Who fails to see this
Is mountains and rivers away.
Listen, those who would pierce this subtle matter:
Do not waste your time by night or day!
ENMEI JUKKU KANNON GYŌ
(Chant 3 to 9 times, increasing in tempo and volume)
KAN ZE ON
NA MU BUTSU
YO BUTSU U IN
YO BUTSU U EN
BUP PŌ SŌ EN
JŌ RAKU GA JŌ
CHŌ NEN KAN ZE ON
BŌ NEN KAN ZE ON
NEN NEN JU SHIN KI
NEN NEN FU RI SHIN
ENMEI JUKKU KANNON GYO (translation) ((õ - bell;)
One with the Buddha, ((õ)
Directly Buddha (õ)
One with Buddha, Dharma, Sangha
Joyful, pure, eternal being!
Morning mind, Kanzeon. (õ)
Evening mind, Kanzeon. (õ)
Mind of this moment, Kanzeon. (õ - 5)
There is nothing but this.
Mokugyo on each syllable except that” Buddha” “Dharma,” “Sangha” receive one beat.
SHŌ SAI MYŌ KICHIJŌ DHĀRANĪ
("Auspicious dharani for averting calamity")
(Chant 3 times*)
(õ) NO MO SAN MAN
DA MOTO NAN OHA
RA CHI KOTO SHA
SONO NAN (õ) TO JI
GYA KI GYA KI
SHIU RA SHIU RA
HARA SHIU RA HARA SHIU RA
CHISHU SA CHISHU SA
CHISHU RI CHISHU RI
SOWA JA SOWA JA
SEN CHI GYA
SHIRI EI SO MO KO
[*If this is chanted three times, bell (õ) at the beginning of each repetition; also bell in 4th line (after SONO NAN) during third repetition only.]
AFFIRMING FAITH IN MIND
The Great Way is not difficult
for those who do not pick and choose.
When pref'rences are cast aside
the Way stands clear and undisguised.
But even slight distinctions made
set earth and heaven far apart.
If you would clearly see the truth,
discard opinions pro and con.
To founder in dislike and like
is nothing but the mind's disease.
And not to see the Way's deep truth
disturbs the mind's essential peace.
The Way is perfect like vast space,
where there's no lack and no excess.
Our choice to choose and to reject
prevents our see'ng this simple truth.
Both striving for the outer world
as well as for the inner void
condemn us to entangled lives.
Just calmly see that all is One
and by themselves false views will go.
Attempts to stop activity
will fill you with activity.
Remaining in duality,
you'll never know of unity
And not to know this unity
lets conflict lead you far astray.
When you assert that things are real
you miss their true reality.
But to assert that things are void
also misses reality.
The more you talk and think on this
the further from the truth you'll be.
Cut off all useless thoughts and words
and there's nowhere you cannot go.
Returning to the root itself,
you'll find the meaning of all things.
If you pursue appearances
you overlook the primal source.
Awak'ning is to go beyond
both emptiness as well as form.
All changes in this empty world
seem real because of ignorance.
Do not go searching for the truth
just let those fond opinions go.
Abide not in duality,
refrain from all pursuit of it.
Just let go now of clinging mind,
and all things are just as they are.
In essence nothing goes or stays.
See into the true self of things,
and you're in step with the Great Way,
thus walking freely, undisturbed.
(continue next page)
But live in bondage to your thoughts,
and you will be confused, unclear.
This heavy burden weighs you down-
so why keep judging good and bad?
If you would walk the highest Way,
do not reject the sense domain.
For as it is, whole and complete,
this sense world is enlightenment.
The wise do not strive after goals,
but fools themselves in bondage put.
The One Way knows no diff'rences,
the foolish cling to this and that.
To seek Great Mind with thinking mind
is certainly a grave mistake.
From small mind come rest and unrest,
but mind awakened transcends both.
Delusion spawns dualities-
these dreams are merely flow'rs of air-
why work so hard at grasping them?
If there's a trace of right and wrong.
True-mind is lost, confused, distraught.
From One-mind comes duality,
but cling not even to this One.
When this One-mind rests undisturbed
then nothing in the world offends.
And when no thing can give offense,
then all obstructions cease to be.
If all thought-objects disappear
the thinking subject drops away.
For things are things because of mind,
as mind is mind because of things.
These two are merely relative
and both at source are Emptiness.
In Emptiness these are not two,
yet in each are contained all forms.
Once coarse and fine are seen no more
then how can there be taking sides?
The Great Way is without limit,
beyond the easy and the hard.
But those who hold to narrow views
are fearful and irresolute;
their frantic haste just slows them down.
If you're attached to anything,
you surely will go far astray.
Both gain and loss, and right and wrong-
once and for all get rid of them.
When you no longer are asleep,
all dreams will vanish by themselves.
If mind does not discriminate,
all things are as they are, as One.
To go to this mysterious Source
frees us from all entanglements.
When all is seen with "equal mind,"
to our Self-nature we return.
This single mind goes right beyond
all reasons and comparison.
Seek movement and there's no-movement,
seek rest and no-rest comes instead.
When rest and no-rest cease to be,
then even oneness disappears.
(continue next page)
This ultimate finality's
beyond all laws, can't be described.
With single mind one with the Way,
all ego-centered strivings cease.
Doubts and confusion disappear,
and so true faith pervades our life.
There is no thing that clings to us,
and nothing that is left behind.
All's self-revealing, void and clear
without exerting power of mind.
Thought cannot reach this state of truth
here feelings are of no avail.
In this true world of Emptiness
both self and other are no more.
To enter this true empty world,
immediately affirm "not-two."
In this "not-two" all is the same,
with nothing separate or outside.
The wise in all times and places
awaken to this primal truth.
The Way's beyond all space, all time,
one instant is ten thousand years.
Not only here, not only there,
truth's right before your very eyes.
Distinctions such as large and small
have relevance for you no more.
The largest is the smallest too--
here limitations have no place.
What is is not, what is not is-
if this is not yet clear to you,
you're still far from the inner truth.
One thing is all, all things are one,
know this and all's whole and complete.
When faith and Mind are not separate,
and not separate are Mind and faith,
this is beyond all words, all thought.
For here there is no yesterday,
Hakuin Zenji's Song of Zazen
by Hakuin Ekaku (1685-1758)
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 Mahayana
deserves the highest praise:
offerings, Precepts, Paramitas,
Nembutsu, atonement, practice,
the many other virtues
all rise within zazen.
Those who try zazen even once
wipe away immeasurable crimes.
Where are all the dark paths then?
The Pure Land itself is near.
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 turn yourself about,
and confirm your own self-nature,
self-nature that is no nature,
you are far beyond mere argument.
The oneness of cause and effect is clear,
not two, not three, the path is straight;
with form that is no form,
going and coming never astray
with thought that is no thought,
singing and dancing is 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 right here, before our eyes,
this very place is the Lotus Land,
this very body the Buddha.
This is what should be done
By one who is skilled in goodness,
And who knows the path of peace:
Let them be able and upright,
straightforward and gentle in speech.
Humble and not conceited,
Contented and easily satisfied.
Unburdened with duties and frugal in their ways.
Peaceful and calm, and wise and skillful,
Not proud and demanding in nature,
Let them not do the slightest thing
That the wise would later reprove.
Wishing: In gladness and in safety,
May all beings be at ease.
Whatever living beings there may be;
Whether they are weak or strong, omitting none,
The great or the mighty, medium, short or small,
The seen and the unseen,
Those living near and far away,
Those born and to-be-born,
May all beings be at ease!
Let none deceive another,
Or despise any being in any state,
Let none through anger or ill will
Wish harm upon another.
Even as a mother protects with her life
Her child, her only child,
So with a boundless heart
Should one cherish all living beings;
Radiating kindness over the entire world:
Spreading upwards to the skies,
And downwards to the depths;
Outwards and unbounded,
Freed from hatred and ill-will,
Whether standing or walking, seated or lying down
Free from drowsiness,
One should sustain this recollection.
This is said to be the sublime abiding.
By not holding to fixed views,
The pure-hearted one, having clarity of vision,
Being freed from all sense desires,
Is not born again into this world.
HOMAGE TO THE GREAT, WIDE BUDDHA
If you wish to understand thoroughly all buddhas past, present and future,
You should view the nature of the universe as mind alone.
No time, no space, perceiving the universe, all minds one mind,
connected, with emptiness as the string; nothing unconnected.
One with "just this," Buddha of infinite life.
One infinite time, infinite space Buddha.
The blue mountain of many ridges is the Buddha's home.
The vast ocean of many waves is the palace of stillness.
Be with all things without hindrance.
Few can see the crane's red head atop the pine tree.
Become one; infinite time, infinite space Buddha.
Sitting quietly in a mountain temple in the quiet night,
Extreme quiet and stillness is original nature.
Why then does the western wind shake the forest?
A single cry of winter geese fills the sky.
Become one: infinite time, infinite space Buddha.
Vowing openly with all world beings,
Entering together Amita's ocean of great vows,
Continuing forever to save sentient beings,
You and I simultaneously attain the Buddha way.
Become one: infinite time, infinite space Buddha.
Great love, great compassion, Amita Buddha.
THE DIFFERENT NAMES FOR THE TRUE MIND
By Chinul (Korean: 1158-1210)
Zen stops all naming and verbalizing.
If even one name is not established, how could there be many names?
And yet, when responding to feelings and adapting to potentials, there are indeed many names.
Sometimes it is called the Self, because it is the basic essence of a living being.
Sometimes it is called the True Eye, because it mirrors all appearances.
Sometimes it is called the Wondrous Mind, because its open awareness shines serenely.
Sometimes it is called the Host or Master, because it has been carrying the burden all along.
Sometimes it is called the Bottomless Bowl, because of living life wherever one may be.
Sometimes it is called the Stringless Harp. because its melody is beyond the present.
Sometimes it is called the Inexhaustable Lamp, because its illumination breaks through deluded feelings.
Sometimes it is called the Rootless Tree, because the root and stem are firm and strong.
Sometimes it is called a Razor-Sharp Sword, because it cuts through senses and objects.
Sometimes it is called the Land of Effortlessness, because the ocean is peaceful and the rivers clear.
Sometimes it is called the Pearl of the Sage, because it rescues the poor and the destitute.
Sometimes it is called the Keyless Lock, because it locks up the six senses.
It is also called the Clay Ox, the Wood Horse, the Mind Source, the Mind Seal, the Mind Mirror, the Mind Moon, the Mind Pearl.
There are too many diff'rent names to note them all; if you arrive at the true mind, all names are clear. If you are ignorant of this true mind, all names hang you up. Therefore you had best be very careful about the True Mind.
VOW FOR AWAKENING
Our deepest prayer is to be firm in our determination to give ourselves completely to the Buddha’s Way,
So that no doubts arise however long the road seems to be;
To be light and easy in the four parts of the body;
To be strong and undismayed in body and in mind;
To be free from illness and drive out both depressed feelings and distractions;
To be free from calamity, misfortune, harmful influences and obstructions;
Not to seek the Truth outside of ourselves, so we may instantly enter the right way;
To be unattached to all thoughts that we may reach the perfectly clear bright mind of Wisdom.
And have immediate enlightenment on the Great Matter.
Thereby we receive the transmission of the deep wisdom of the Buddhas
To save all sentient beings who suffer in the round of birth and death.
In this way we offer our gratitude for the compassion of the Buddhas and ancestors.