2014年02月28日
Midday Sutra Chanting
Victor's Dharani
(Sonshô darani)
Full title: Crown of the Victor Dharani
(Bucchô sonshô darani)
Nô bo- ba gya ba- tei
ta re ro ki ya-
ha ra chi- bi shi shu- da ya
bo- da ya
ba gya ba- tei ta ni ya- ta-
[X] on bi shu da ya bi shu da ya
sa ma sa ma san man da-
ha ba sha- so ha ran da- gya chi gya ga nô
so wa han ba-
bi shu tei
a bi shin sha- to- man
so gya ta- ha ra ha sha nô a- mi ri ta-
bi- sei ke- ma ka man da ra ha- dai
a- ka ra a- ka ra
a yu san da ra ni-
shu da ya- shu da ya-
gya gya nô bi shu tei
u shu ni sha bi sha ya-
bi shu tei
sa ka sa ra ara shin mei
san so ni tei
sara ba- ta da gya- ta-
ba ro gya ni
sa ta ha ra mi ta
ha ri ho ra ni-
sara ba- ta ta gya ta-
ki ri ta- ya
ji shu tan nô
ji shu chi- ta-
ma ka bo da rei
ba- za ra gya- ya-
su gya ta- no-
bi shu tei
sara ba- ha ra da-
ha ya to ri
gya ra ha ri bi shu tei
ha ra chi ni ha ra da ya
a- yoku shu- tei
san ma- ya-
ji shu chi- tei
ma ni ma ni ma ka ma ni
ta tan da bo ta ku chi
ha ri shu- tei-
bi so bo- da-
bô ji shu tei [X] sha- ya- sha- ya-
bi sha ya- bi sha ya-
san mo ra san mo ra
sara ba- bo- da-
ji shu chi- te- shu dei
ba- ji ri ba- za ra
kyara bei ba- za ra ban ba-
[X] to ma ma sha ri ran
sara ba- sa to ban nan sha gya ya-
ha ri bi shu tei
sara ba- gya ra chi ha ri shu- tei
sara ba- ta ta gya- ta-
shitsu sha- mei
san ma- jin ba- sa- en to-
sara ba- ta ta gya- ta-
san ma- jin ba- sa-
ji shu chi tei
bô ji ya
bô ji ya
bi bo ji ya bi bo ji ya
bô da ya bô da ya
bi bo da ya bi bo da ya
san man da-
ha ri shu- tei
sara ba- ta tagya- ta-
[Y] ki ri ta- ya-
ji shu tan no-
ji shu chi- ta-
[Y] ma ka bo da rei so- wa- ka-.
Having chanted the Crown of the Victor Dharani,
we reverently offer the merit generated thereby to our Great Benefactor and Founder of the Doctrine, the Original Teacher Shakyamuni Buddha,
to the Eminent Ancestor Dogen, and to the Great Ancestor Keizan,
to the three treasures (of Buddha, Dharma, and Sangha) in the ten directions,
and the myriad spirits of the triple world (in the past, present and future)
(including ______________________)
We pray for tranquility within, a calm setting for cultivation of the way,
the avoidance of all calamities, and that all conditions may be favorable.
[X] All buddhas throughout space and time,
[X] all honored ones, bodhisattvas, mahasattvas,
[X] wisdom beyond wisdom, maha-prajnaparamita.
(Sonshô darani)
Full title: Crown of the Victor Dharani
(Bucchô sonshô darani)
Nô bo- ba gya ba- tei
ta re ro ki ya-
ha ra chi- bi shi shu- da ya
bo- da ya
ba gya ba- tei ta ni ya- ta-
[X] on bi shu da ya bi shu da ya
sa ma sa ma san man da-
ha ba sha- so ha ran da- gya chi gya ga nô
so wa han ba-
bi shu tei
a bi shin sha- to- man
so gya ta- ha ra ha sha nô a- mi ri ta-
bi- sei ke- ma ka man da ra ha- dai
a- ka ra a- ka ra
a yu san da ra ni-
shu da ya- shu da ya-
gya gya nô bi shu tei
u shu ni sha bi sha ya-
bi shu tei
sa ka sa ra ara shin mei
san so ni tei
sara ba- ta da gya- ta-
ba ro gya ni
sa ta ha ra mi ta
ha ri ho ra ni-
sara ba- ta ta gya ta-
ki ri ta- ya
ji shu tan nô
ji shu chi- ta-
ma ka bo da rei
ba- za ra gya- ya-
su gya ta- no-
bi shu tei
sara ba- ha ra da-
ha ya to ri
gya ra ha ri bi shu tei
ha ra chi ni ha ra da ya
a- yoku shu- tei
san ma- ya-
ji shu chi- tei
ma ni ma ni ma ka ma ni
ta tan da bo ta ku chi
ha ri shu- tei-
bi so bo- da-
bô ji shu tei [X] sha- ya- sha- ya-
bi sha ya- bi sha ya-
san mo ra san mo ra
sara ba- bo- da-
ji shu chi- te- shu dei
ba- ji ri ba- za ra
kyara bei ba- za ra ban ba-
[X] to ma ma sha ri ran
sara ba- sa to ban nan sha gya ya-
ha ri bi shu tei
sara ba- gya ra chi ha ri shu- tei
sara ba- ta ta gya- ta-
shitsu sha- mei
san ma- jin ba- sa- en to-
sara ba- ta ta gya- ta-
san ma- jin ba- sa-
ji shu chi tei
bô ji ya
bô ji ya
bi bo ji ya bi bo ji ya
bô da ya bô da ya
bi bo da ya bi bo da ya
san man da-
ha ri shu- tei
sara ba- ta tagya- ta-
[Y] ki ri ta- ya-
ji shu tan no-
ji shu chi- ta-
[Y] ma ka bo da rei so- wa- ka-.
Having chanted the Crown of the Victor Dharani,
we reverently offer the merit generated thereby to our Great Benefactor and Founder of the Doctrine, the Original Teacher Shakyamuni Buddha,
to the Eminent Ancestor Dogen, and to the Great Ancestor Keizan,
to the three treasures (of Buddha, Dharma, and Sangha) in the ten directions,
and the myriad spirits of the triple world (in the past, present and future)
(including ______________________)
We pray for tranquility within, a calm setting for cultivation of the way,
the avoidance of all calamities, and that all conditions may be favorable.
[X] All buddhas throughout space and time,
[X] all honored ones, bodhisattvas, mahasattvas,
[X] wisdom beyond wisdom, maha-prajnaparamita.
Posted by Gyokei Yokoyama at
00:40
2014年02月28日
Morning Service
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Verse of the "Universal Gateway" Chapter
(Fumonbon ge)
Verse of the Kanzeon Bodhisattva Universal Gateway Chapter of the Lotus Sutra
(Myôhôrengekyô kanzeon bosatsu fumonbon ge)
Bodhisattva Akshayamati
asked a question in verse:
[X] "Oh World-honored One, of wondrous form,
I inquire again of that buddha-child:
what are the causes of his name,
'Regarding the Cries of the World'?"
The Honored One, of wondrous form,
replied in verse to Akshayamati:
"Listen to the deeds of Avalokiteshvara,
who aptly responds in every quarter.
With vast pledge as deep as oceans,
throughout kalpas beyond reckoning,
he served many thousands of millions of buddhas,
[X] bringing forth this great pure vow.
For you I explain it briefly:
hearing the name or seeing the form of
Avalokiteshvara with mindful remembrance is not in vain,
for the woes of existence can thus be relieved.
Even if someone with harmful intent
should push you into a fiery pit,
by mindfully invoking Avalokiteshvara's power
the pit of fire will turn into a pool.
If floating on a vast sea,
menaced by dragons, fish, or demons,
by mindfully invoking Avalokiteshvara's power
the billowing waves cannot drown you.
If from Mount Sumeru's lofty peak,
someone were to throw you down,
by mindfully invoking Avalokiteshvara's power
like the sun you would stand firm in the sky.
If pursued by wicked men,
down from Diamond Mountain,
by mindfully invoking Avalokiteshvara's power
they could not harm a single hair.
If surrounded by vicious bandits,
each with a sword drawn to strike,
by mindfully invoking Avalokiteshvara's power
at once their hearts will turn to compassion.
If, persecuted by rulers,
you face torture and execution,
by mindfully invoking Avalokiteshvara's power
their weapons will thereby shatter to pieces.
If imprisoned in shackles and chains,
hands and feet bound in restraints,
by mindfully invoking Avalokiteshvara's power
suddenly you shall be released.
If by curses or poisonous herbs
someone wishes to hurt your body,
by mindfully invoking Avalokiteshvara's power
the harmful intent will return to its source.
If you meet evil creatures,
poison dragons, or various demons,
by mindfully invoking Avalokiteshvara's power
none will dare to harm you.
If surrounded by raging beasts
with sharp fangs and dreadful claws,
by mindfully invoking Avalokiteshvara's power
they will quickly scatter in all directions.
If venomous snakes or scorpions
threaten with deadly breath of fire,
by mindfully invoking Avalokiteshvara's power
at the sound of your voice they will turn and depart.
If clouds thunder and lightning strikes,
hailstones fall, and it rains in torrents,
by mindfully invoking Avalokiteshvara's power
instantly they will dissipate.
When living beings suffer hardships,
burdened by immeasurable woes,
the power of Avalokiteshvara's wondrous wisdom
can relieve the suffering of the world.
Fully endowed with miraculous powers,
widely practicing wisdom and skillful means,
in every land in all directions,
in no realm does Avalokiteshvara not appear.
In all the various evil destinies
of hell beings, hungry ghosts, and animals,
the sufferings of birth, old age, sickness, and death
are gradually relieved by Avalokiteshvara.
Oh you of the true gaze, of the pure gaze,
of the gaze of broad and great wisdom,
of the compassionate gaze and the gaze of good will,
ever longed for, ever revered.
Unblemished, serene radiance,
benevolent sun, dispelling all gloom,
Avalokiteshvara can subdue the wind and fire of woes,
clearly illuminating all the world.
The precepts of compassion roar like thunder,
the kind heart is wondrous as great clouds,
pouring dharma rain of sweet dew,
quenching all flames of troubling passion.
In disputes before judges,
or fearful in the midst of battle,
by mindfully invoking Avalokiteshvara's power
[X] all hostilities will be dispersed.
The wondrous voice of Avalokiteshvara,
Brahma-voice, voice of the rolling tides,
surpasses all sounds within the world;
therefore ever keep it in mind.
In each thought, with never a doubt,
Avalokiteshvara, the pure sage,
in pain, agony, or death's distress,
can provide a sure support.
Fully endowed with all virtues,
his eyes of compassion behold all beings,
assembling a boundless ocean of happiness;
thus, with reverence, you should make prostrations."
[X] Then Bodhisattva Dharanimdharo arose from his seat,
went before the Buddha and said:
"Oh World-honored One, if there are living beings who hear this chapter of Avalokiteshvara Bodhisattva, the benefits will not be slight for those people who come to know his deeds, his manifestation of a universal gateway, and his supernatural powers."
When the Buddha had preached this "Universal Gateway" chapter, [Y] the eighty-four thousand beings in the assembly all aroused the thought of unsurpassed, [Y] complete, perfect enlightenment.
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Great Compassion Dharani
(Daihishû)
Full title: Great Compassionate Mind Dharani
(Daihishin darani)
Na mu ka ra tan nô
to ra ya- ya-
na mu o ri ya-
bo ryo ki- chii shi fu ra- ya-
fu ji sa to bo- ya-
mu ko sa to bo- ya-
mo- ko- kya- ru ni kya- ya-
[X] en
sa- ha ra ha- e- shû tan nô ton sha-
na mu shi ki ri- to i mo-
o ri ya-
bo ryo ki- chii
shi fu ra-
rin to- bo-
na- mu- no- ra-
kin ji- ki- ri-
mo- ko- ho- do-
sha- mi- sa- bo-
o- tô jo- shu- ben
o- shu- in
sa- bo- sa- to-
no- mo- bo- gya-
mo- ha- te- cho-
to- ji- to-
en
o- bo- ryo- ki-
ru- gya- rai
kya- ra- chii
i- ki ri mo- ko-
fu ji sa- to-
sa- bo- sa- bo-
mo- ra- mo- ra-
mo- ki- mo- ki-
ri- to- in ku- ryo- ku- yo-
ke- mo- to- ryo- to- ryo-
ho- ja- ya- chii
mo- ko- ho- ja- ya- chii
to- ra- to- ra-
chi ri ni-
shi fu ra- ya-
sha- ro- sha- ro-
mo- mo- ha- mo- ra-
ho- chii ri-
i- ki- i- ki-
shi- no- shi- no-
o ra san fu ra sha- ri-
ha- za- ha- zan
fu ra sha- ya-
ku- ryo- ku- ryo-
mo- ra- ku- ryo- ku- ryo-
ki- ri- sha- ro- sha- ro-
shi- ri- shi- ri-
su- ryo- su- ryo-
fu ji ya-
fu ji ya-
fu do ya- fu do ya-
mi- chi ri ya-
[X] no ra kin ji-
chi ri shu ni no-
ho ya mo no
so mo ko-
shi do ya-
so mo ko-
mo ko shi do ya-
so mo ko-
shi do yu- ki-
shi fu ra- ya-
so mo ko-
[X] no ra kin ji-
so mo ko-
mo- ra- no- ra- so mo ko-
shi ra su- o mo gya- ya-
so mo ko-
so bo mo ko shi do ya-
so mo ko-
sha ki ra- o shi do- ya-
so mo ko-
ho do mo gya shi do ya-
so mo ko-
no ra kin ji- ha- gya ra ya-
so mo ko-
mo- ho ri shin gya ra ya- so mo ko-
na mu ka ra tan nô to ra ya- ya-
[Y] na mu o ri ya-
bo ryo ki- chii
shi fu ra- ya-
so mo ko-
[Y] shi te do- mo do ra
ho do ya-
so- mo- ko-.
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Disaster Preventing Dharani
(Shôsaishû)
Full title:
Marvelously Beneficial Disaster Preventing Dharani
(Shôsai myôkichi darani)
No- mo- san man da-
mo to nan
o ha ra- chii ko to sha-
so no nan [X] tô ji- tô
en
gya- gya-
gya- ki- gya- ki-
un men
shi fu ra- shi fu ra-
ha ra shi fu ra- ha ra shi fu ra-
chi shu sa- chi shu sa-
chi [Y] shu ri- chi shu ri-
so wa ja- so wa ja-
[Y] sen chi- gya-
shi ri ei so- mo- ko- .
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Buddha Hall Sutra Chanting
(butsuden fugin)
Eko:
Having chanted
the "Universal Gateway of Avalokiteshvara Bodhisattva" Chapter of the Lotus Sutra, Great Compassionate Mind Dharani, and Marvelously Beneficial Disaster-Preventing Dharani,
we reverently offer the merit generated thereby to
our Great Benefactor and Founder of the Doctrine, the Original Teacher Shakyamuni Buddha
[other figure currently enshrined as the main object of veneration in the practice place]
to the Eminent Ancestor Dogen, and to the Great Ancestor Keizan,
that it may adorn their awakening, the unsurpassed fruit of buddhahood.
We further offer it
to all the dharma-protecting devas;
to the dharma-protecting saints;
to the earth spirit of this place and
to the monastery-protecting spirits;
to the Bodhisattva Joho Shichiro Daigen Shuri; (to the Bodhisattva Avalokiteshvara)
and to the tutelary deities (enshrined in all halls).
We pray for peace in the land, harmony among people, prosperity and longevity for the donors/devotees throughout the ten directions,
tranquility within the church/monastery, and ample sustenance for the community;
May all inter-beings/sentient beings throughout the dharma realm equally perfect omniscience.
[X] All buddhas throughout space and time,
[X] all honored ones, bodhisattvas, mahasattvas,
[X] wisdom beyond wisdom, maha-prajnaparamita.
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Heart Sutra
(Hannya shingyô)
Full title:
Heart of Great Perfect Wisdom Sutra
(Maka hannya haramitta shingyô)
Avalokiteshvara Bodhisattva, when deeply practicing prajna paramita, clearly saw
[X] that all five aggregates are empty and thus relieved all suffering.
Shariputra, form does not differ from emptiness, emptiness does not differ from form.
Form itself is emptiness, emptiness itself form.
Sensations, perceptions, formations, and consciousness are also like this.
Shariputra, all dharmas are marked by emptiness;
they neither arise nor cease, are neither defiled nor pure, neither increase nor decrease.
Therefore, given emptiness, there is no form, no sensation, no perception, no formation, no consciousness; no eyes, no ears, no nose, no tongue, no body, no mind; no sight, no sound, no smell, no taste, no touch, no object of mind; no realm of sight... no realm of mind consciousness.
There is neither ignorance nor extinction of ignorance... neither old age and death, nor extinction of old age and death; no suffering, no cause, no cessation, no path; no knowledge and no attainment.
With nothing to attain, a bodhisattva relies on prajna paramita,
[X] and thus the mind is without hindrance. Without hindrance, there is no fear.
Far beyond all inverted views, one realizes nirvana.
All buddhas of past, present, and future rely on prajna paramita [X] and thereby attain unsurpassed, complete, perfect enlightenment.
Therefore, know the prajna paramita as the great miraculous mantra, the great bright mantra, the supreme mantra, the incomparable mantra, which removes all suffering and is true, not false.
Therefore we proclaim the prajna paramita mantra, the mantra that says: [X]
"Gate Gate Paragate Parasamgate Bodhi Svaha."
"Gate Gate Paragate Parasamgate Bodhi Svaha."
"Gate Gate [Y] Paragate Parasamgate [Y] Bodhi Svaha."
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Sutra Chanting for the Arhats
(ôgu fugin)
Eko:
We humbly beg your illumination and sympathetic response.
Having chanted the Heart of Great Perfect Wisdom Sutra,
we transfer the merit generated thereby to the eternal three treasures (of Buddha, Dharma and Sangha)in the ten directions;
to the countless sages in the ocean of buddhahood;
to the sixteen great arhats; and to all beings associated with the class of worthy ones.
We pray you will use your three knowledges and six spiritual/supernatural powers to turn the age of the end of the dharma into the age of the true dharma;
use your five powers and eight liberations to lead living (inter-)beings to the uncreated;
continuously turn the two wheels of the church/monastery;
and forever prevent the (three) disasters from afflicting the land.
[X] All buddhas throughout space and time,
[X] all honored ones, bodhisattvas, mahasattvas,
[X] wisdom beyond wisdom, maha-prajnaparamita.
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Harmony of Difference and Equality
(Sandôkai)
The mind of the great sage of India
is intimately transmitted from west to east.
While human faculties are sharp or dull,
the Way has no northern or southern ancestors.
The spiritual source shines clear in the light;
the branching streams flow on in the dark.
Grasping at things is surely delusion,
according with sameness is still not enlightenment.
[X] All the objects of the senses
transpose and do not transpose.
Transposing, they are linked together;
not transposing, each keeps its place.
Sights vary in quality and form;
sounds differ as pleasing or harsh.
Darkness merges refined and common words;
brightness distinguishes clear and murky phrases.
The four elements return to their natures,
Just as a child turns to its mother.
Fire heats, wind moves,
water wets, earth is solid.
Eye and sights, ear and sounds,
nose and smells, tongue and tastes;
Thus for each and every thing,
according to the roots, the leaves spread forth.
Trunk and branches share the essence;
revered and common, each has its speech.
In the light there is darkness,
but don't take it as darkness;
In the dark there is light,
but don't see it as light.
Light and dark oppose one another
like the front and back foot in walking.
[X] Each of the myriad things has its merit,
expressed according to function and place.
Existing phenomenally like box and cover joining;
according with principle like arrow points meeting.
[X] Hearing the words, understand the meaning;
don't establish standards of your own.
Not understanding the Way before your eyes,
how do you know the path you walk?
Walking forward is not a matter of far or near,
but if you are confused, mountains and rivers block your way.
[Y] I respectfully urge you who study the mystery,
[Y] don't pass your days and nights in vain.
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Precious Mirror Samadhi
(Hôkyô zanmai)
The dharma of thusness
is intimately transmitted by buddhas and ancestors.
Now you have it;
preserve it well.
[X] A silver bowl filled with snow,
a heron hidden in the moon.
Taken as similar, they are not the same;
Not distinguished, their places are known.
The meaning does not reside in the words,
but a pivotal moment brings it forth.
Move and you are trapped,
miss and you fall into doubt and vacillation.
Turning away and touching are both wrong,
for it is like a massive fire.
Just to portray it in literary form
is to stain it with defilement.
In darkest night it is perfectly clear;
in the light of dawn it is hidden.
It is a standard for all things;
its use removes all suffering.
Although it is not constructed,
it is not beyond words.
Like facing a precious mirror;
form and reflection behold each other.
You are not it,
but in truth it is you.
Like a newborn child,
it is fully endowed with five aspects:
No going, no coming, no arising, no abiding;
"Baba wawa"-- is anything said or not?
In the end it says nothing,
for the words are not yet right.
In the hexagram "double fire,"
when main and subsidiary lines are transposed,
Piled up they become three;
the permutations make five.
Like the taste of the five-flavored herb,
like the five-pronged vajra.
Wondrously embraced within the complete,
drumming and singing begin together.
Penetrate the source and travel the pathways,
embrace the territory and treasure the roads.
You would do well to respect this;
do not neglect it.
Natural and wondrous,
it is not a matter of delusion or enlightenment.
Within causes and conditions, time and season,
it is serene and illuminating.
So minute it enters where there is no gap,
so vast it transcends dimension.
A hairsbreadth's deviation,
and you are out tune.
Now there are sudden and gradual,
in which teachings and approaches arise.
With teachings and approaches distinguished,
each has its standard.
Whether teachings and approaches are mastered or not,
reality constantly flows.
Outside still and inside trembling,
like tethered colts or cowering rats.
The ancient sages grieved for them,
and offered them the dharma.
Led by their inverted views,
they take black for white.
When inverted thinking stops,
the affirming mind naturally accords.
If you want to follow in the ancient tracks,
please observe the sages of the past.
One on the verge of realizing the Buddha Way
contemplated a tree for ten kalpas.
[X] Like a battle-scarred tiger,
like a horse with shanks gone grey.
Because some are vulgar,
jeweled tables and ornate robes.
Because others are wide-eyed,
cats and white oxen.
[X] With his archer's skill,
Yi hit the mark at a hundred paces.
But when arrows meet head-on,
how could it be a matter of skill?
The wooden man starts to sing,
the stone woman gets up dancing.
It is not reached by feelings or consciousness,
how could it involve deliberation?
Ministers serve their lords,
children obey their parents.
Not obeying is not filial,
Failure to serve is no help.
With practice hidden, function secretly,
like a fool, like an idiot.
[Y] Just to continue in this way
[Y] is called the host within the host.
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Ancestors Hall Sutra Chanting
(sodô fugin)
Eko:
We humbly beg your true compassion and illumination.
Having chanted the Harmony of Difference and Equality and the Precious Mirror Samadhi,
we dedicate this service to the successive generations of buddhas and ancestors who transmitted the flame (of enlightenment):
Great Teacher Vipashyin Buddha, Bibashi Butsu Daioshô,
Great Teacher Shikhin Buddha, Shiki Butsu Daioshô,
Great Teacher Vishvabhû Buddha, Bishafu Butsu Daioshô,
Great Teacher Krakucchanda Buddha, Kuruson Butsu Daioshô,
Great Teacher Kanakamuni Buddha, Kunagonmuni Butsu Daioshô,
Great Teacher Kâshyapa Buddha, Kashô Butsu Daioshô,
Great Teacher Shakyamuni Buddha, Shakamuni Butsu Daioshô,
Great Teacher Mahâkâshyapa, Makakashô Daioshô,
Great Teacher Ananda, Ananda Daioshô,
Great Teacher Shanavâsa, Shônawashu Daioshô,
Great Teacher Upagupta, Ubakikuta Daioshô,
Great Teacher Dhirtaka, Daitaka Daioshô,
Great Teacher Miccaka, Mishaka Daioshô,
Great Teacher Vasumitra, Bashumitta Daioshô,
Great Teacher Buddhanandi, Butsudanandai Daioshô,
Great Teacher Buddhamitra, Fudamitta Daioshô,
Great Teacher Pârshva, Barishiba Daioshô,
Great Teacher Punyayshas, Funayasha Daioshô,
Great Teacher Ashvaghosha, Anabotei Daioshô,
Great Teacher Kapimala, Kabimora Daioshô,
Great Teacher Nâgârjuna, Nagyaharajuna Daioshô,
Great Teacher Kânadeva, Kanadaiba Daioshô,
Great Teacher Râhukata, Ragorata Daioshô,
Great Teacher Sanghânandi, Sôgyanandai Daioshô,
Great Teacher Gayashâta, Kayashata Daioshô,
Great Teacher Kumârata, Kumorata Daioshô,
Great Teacher Jayata, Shayata Daioshô,
Great Teacher Vasubandhu, Bashubanzu Daioshô,
Great Teacher Manorhita, Manura Daioshô,
Great Teacher Haklenayashas, Kakurokuna Daioshô,
Great Teacher Simhabhikshu, Shishibodai Daioshô,
Great Teacher Basiasita, Bashashita Daioshô,
Great Teacher Punyamitra, Funyomitta Daioshô,
Great Teacher Prajñâtâra, Hannyatara Daioshô,
Great Teacher Bodhidharma, Bodaidaruma Daioshô,
Great Teacher Dazu Huike, Daiso Eka Daioshô,
Great Teacher Jianzhi Sengcan, Kanchi Sôsan Daioshô,
Great Teacher Dayi Daoxin, Daii Dôshin Daioshô,
Great Teacher Daman Hongren, Daiman Kônin Daioshô,
Great Teacher Dajian Huineng, Daikan Enô Daioshô,
Great Teacher Qingyuan Xingsi, Seigen Gyôshi Daioshô,
Great Teacher Shitou Xiqian, Sekitô Kisen Daioshô,
Great Teacher Yaoshan Weiyan, Yakusan Igen Daioshô,
Great Teacher Yunyan Tansheng, Ungan Donjô Daioshô,
Great Teacher Dongshan Liangjie, Tôzan Ryôkai Daioshô,
Great Teacher Yunju Daoying, Ungo Dôyô Daioshô,
Great Teacher Tongan Daopi, Dôan Dôhi Daioshô,
Great Teacher Tongan Guanzhi, Dôan Kanshi Daioshô,
Great Teacher Liangshan Yuanguan, Ryôzan Enkan Daioshô,
Great Teacher Dayang Jingxuan, Taiyô Kyôgen Daioshô,
Great Teacher Touzi Yiqing, Tôshi Gisei Daioshô,
Great Teacher Furong Daokai, Fuyô Dôkai Daioshô,
Great Teacher Danxia Zichun, Tanka Shijun Daioshô,
Great Teacher Changlu Qingliao, Chôro Seiryô Daioshô,
Great Teacher Tiantong Zongjue, Tendô Sôkaku Daioshô,
Great Teacher Xuedou Zhijian, Setchô Chikan Daioshô,
Great Teacher Tiantong Rujing, Tendô Nyojô Daioshô,
Great Teacher Eihei Dôgen, Eihei Dôgen Daioshô,
Great Teacher Koun Ejô, Koun Ejô Daioshô,
Great Teacher Tettsû Gikai, Tettsû Gikai Daioshô,
Great Teacher Keizan Jôki, Keizan Jôki Daioshô,
We may repay their compassionate blessings.
[X] All buddhas throughout space and time,
[X] all honored ones, bodhisattvas, mahasattvas,
[X] wisdom beyond wisdom, maha-prajnaparamita.
__________________________________________________________________________________
Great Compassion Dharani
(Daihishû)
Full title: Great Compassionate Mind Dharani
(Daihishin darani)
Na mu ka ra tan nô
to ra ya- ya-
na mu o ri ya-
bo ryo ki- chii shi fu ra- ya-
fu ji sa to bo- ya-
mu ko sa to bo- ya-
mo- ko- kya- ru ni kya- ya-
[X] en
sa- ha ra ha- e- shû tan nô ton sha-
na mu shi ki ri- to i mo-
o ri ya-
bo ryo ki- chii
shi fu ra-
rin to- bo-
na- mu- no- ra-
kin ji- ki- ri-
mo- ko- ho- do-
sha- mi- sa- bo-
o- tô jo- shu- ben
o- shu- in
sa- bo- sa- to-
no- mo- bo- gya-
mo- ha- te- cho-
to- ji- to-
en
o- bo- ryo- ki-
ru- gya- rai
kya- ra- chii
i- ki ri mo- ko-
fu ji sa- to-
sa- bo- sa- bo-
mo- ra- mo- ra-
mo- ki- mo- ki-
ri- to- in ku- ryo- ku- yo-
ke- mo- to- ryo- to- ryo-
ho- ja- ya- chii
mo- ko- ho- ja- ya- chii
to- ra- to- ra-
chi ri ni-
shi fu ra- ya-
sha- ro- sha- ro-
mo- mo- ha- mo- ra-
ho- chii ri-
i- ki- i- ki-
shi- no- shi- no-
o ra san fu ra sha- ri-
ha- za- ha- zan
fu ra sha- ya-
ku- ryo- ku- ryo-
mo- ra- ku- ryo- ku- ryo-
ki- ri- sha- ro- sha- ro-
shi- ri- shi- ri-
su- ryo- su- ryo-
fu ji ya-
fu ji ya-
fu do ya- fu do ya-
mi- chi ri ya-
[X] no ra kin ji-
chi ri shu ni no-
ho ya mo no
so mo ko-
shi do ya-
so mo ko-
mo ko shi do ya-
so mo ko-
shi do yu- ki-
shi fu ra- ya-
so mo ko-
[X] no ra kin ji-
so mo ko-
mo- ra- no- ra- so mo ko-
shi ra su- o mo gya- ya-
so mo ko-
so bo mo ko shi do ya-
so mo ko-
sha ki ra- o shi do- ya-
so mo ko-
ho do mo gya shi do ya-
so mo ko-
no ra kin ji- ha- gya ra ya-
so mo ko-
mo- ho ri shin gya ra ya- so mo ko-
na mu ka ra tan nô to ra ya- ya-
[Y] na mu o ri ya-
bo ryo ki- chii
shi fu ra- ya-
so mo ko-
[Y] shi te do- mo do ra
ho do ya-
so- mo- ko-.
__________________________________________________________________________________
Sutra Chanting for Founding and Former Abbots
(kaisan rekijû fugin)
Eko:
We humbly beg your true compassion and illumination.
Having chanted the Great Compassionate Mind Dharani,
we dedicate this service to each of the following great teachers,
that we may repay their compassionate blessings:
Great Teacher Kakujo Ryosen, Kakujo Ryosen Daioshô,
Great Teacher Sengaku Shouko, Sengaku Shoukou Daioshô,
Great Teacher Senjo Ryotetsu, Senjo Ryotetsu Daioshô
Great Teacher Hakuyu Maezumi
Great Teacher Shunryu Suzuki
We also offer this karma to Great Teachers Thich Nhat Hanh, Bernerd Glassman,
That it may enhance their names.
[X] All buddhas throughout space and time,
[X] all honored ones, bodhisattvas, mahasattvas,
[X] wisdom beyond wisdom, maha-prajnaparamita.
__________________________________________________________________________________
Verse of the "Life Span" Chapter
(Juryôbon ge)
Full title:
Verse of the Life Span of the Tathâgata Chapter of the Lotus Sutra
(Myôhôrengekyô nyorai juryôhon ge)
[X] Since I attained buddhahood,
the number of kalpas that have passed
is incalculable hundreds, thousands, myriads,
and billions of long eons.
Constantly I have voiced the dharma, teaching
countless millions of living beings,
so that they entered the buddha way;
[X] all this for immeasurable kalpas.
In order to liberate all beings,
as skillful means I appear to have entered nirvana;
yet truly I am not extinct,
ever dwelling here to voice the dharma.
I forever abide in this world,
but use my powers of spiritual penetration
so that confused living beings,
though nearby, fail to see me.
All those viewing me as extinct
everywhere venerate my relics;
all harbor feelings of yearning,
and arouse adoring hearts.
When beings have become sincerely faithful,
honest and upright, with gentle intention,
wholeheartedly wishing to behold the Buddha,
not begrudging their own bodily lives,
then I and the assembled sangha
appear together on sacred Vulture Peak.
Then I tell the living beings
that in this world I abide without end,
by the power of expedient means,
appearing to be extinct, or not.
Other lands contain living beings,
reverent with faith aspiring;
among them as well,
I give voice to supreme dharma.
You who do not hear this
only suppose I am passed into extinction.
I behold the living beings,
drowning in the sea of suffering.
Hence I do not reveal myself,
but set them all to yearning,
till when their hearts are filled with longing,
I then emerge and proclaim the dharma.
With such pervasive spiritual power,
for uncountable kalpas
I abide on sacred Vulture Peak,
and every other dwelling place.
When living beings see the kalpa's end,
with all consumed in a great blaze,
my domain stays serene and calm,
ever filled with human and heavenly beings,
gardens and groves, pavilions and palaces,
adorned with every kind of gem,
and jeweled trees lush with flowers and fruit,
where living beings delight and play.
The heavenly beings beat celestial drums,
ever making pleasing music,
showering white mandarava flowers
over Buddha and the great assembly.
My pure land is not destroyed,
yet all view it as ravaged by fire,
so that fear and distress
pervade everywhere.
The beings vexed with their offenses,
caused by their unwholesome karma,
through vast rounds of kalpas,
hear not the name of the Three Treasures.
But those who practice virtuous deeds,
are gentle, upright, and sincere;
these all see that I exist,
abiding here, proclaiming dharma.
At times for the sake of that assembly,
I describe Buddha's life span as immeasurable;
for those who after great lengths see the Buddha
I explain how rarely Buddha is encountered.
Such is the power of my wisdom,
with beams of insight shining beyond measure;
this life span of countless kalpas
was gained from long-cultivated practice.
You who are possessed of wisdom,
in regards to this, entertain no doubts;
[X] cast them off, forever ended,
for Buddha's words are true, not false.
Like the good physician who with skillful means,
in order to cure his delirious children,
although truly alive spreads word he is dead,
yet cannot be charged with falsehood.
I too, as parent of the world,
savior of all suffering and afflicted,
[X] for the sake of confused, worldly people,
although truly living, I am thought extinct.
If due to always seeing me,
their hearts become selfish and arrogant,
dissolute and set on the five desires,
they would fall into evil destinies.
I always know which living beings
practice the way, and which do not;
in accord with what their salvation requires,
I give voice to the various teachings.
[Y] I ever make this my thought:
how can I cause the living beings
[Y] to enter into the unsurpassed way
and promptly embody buddha?
__________________________________________________________________________________
Mortuary Hall Sutra Chanting
(shidô fugin)
Eko:
We humbly beg the three jewels for their illumination.
Having chanted the Verse from the "Life Span of the Tathâgata" Chapter of the Lotus Sutra,
we transfer the merit generated thereby
to the deceased members of this church/monastery and the deceased sangha members of the community
throughout the dharma realm;
to the spirits of the founding patrons of this church of Asada family, (and the martyrs of every nation);
to the devotees/donors enshrined in the church;
and to the six close kin and seven generations of parents of the assembly gathered at this churhc/monastery;
and to all sentient (inter-)beings throughout the dharma realm.
May they equally perfect awakening.
[X] All buddhas throughout space and time,
[X] all honored ones, bodhisattvas, mahasattvas,
[X] wisdom beyond wisdom, maha-prajnaparamita.
__________________________________________________________________________________
Disaster Preventing Dharani
(Shôsaishû)
Full title:
Marvelously Beneficial Disaster Preventing Dharani
No- mo- san man da-
mo to nan
o ha ra- chii ko to sha-
so no nan [X] tô ji- tô
en
gya- gya-
gya- ki- gya- ki-
un men
shi fu ra- shi fu ra-
ha ra shi fu ra- ha ra shi fu ra-
chi shu sa- chi shu sa-
chi [Y] shu ri- chi shu ri-
so wa ja- so wa ja-
[Y] sen chi- gya-
shi ri ei so- mo- ko- .
__________________________________________________________________________________
Eko:
We humbly beg the three jewels for their illumination.
Having chanted the Verse from the Marvelously Beneficial Disaster Preventing Dharani,
we transfer the merit generated thereby
to the families/friends of/in __________________
and further extend it to all inter-beings throughout the space and time.
May they equally find peace in perfect awakening.
[X] All buddhas throughout space and time,
[X] all honored ones, bodhisattvas, mahasattvas,
[X] wisdom beyond wisdom, maha-prajnaparamita.
__________________________________________________________________________________
Verse of the "Universal Gateway" Chapter
(Fumonbon ge)
Verse of the Kanzeon Bodhisattva Universal Gateway Chapter of the Lotus Sutra
(Myôhôrengekyô kanzeon bosatsu fumonbon ge)
Bodhisattva Akshayamati
asked a question in verse:
[X] "Oh World-honored One, of wondrous form,
I inquire again of that buddha-child:
what are the causes of his name,
'Regarding the Cries of the World'?"
The Honored One, of wondrous form,
replied in verse to Akshayamati:
"Listen to the deeds of Avalokiteshvara,
who aptly responds in every quarter.
With vast pledge as deep as oceans,
throughout kalpas beyond reckoning,
he served many thousands of millions of buddhas,
[X] bringing forth this great pure vow.
For you I explain it briefly:
hearing the name or seeing the form of
Avalokiteshvara with mindful remembrance is not in vain,
for the woes of existence can thus be relieved.
Even if someone with harmful intent
should push you into a fiery pit,
by mindfully invoking Avalokiteshvara's power
the pit of fire will turn into a pool.
If floating on a vast sea,
menaced by dragons, fish, or demons,
by mindfully invoking Avalokiteshvara's power
the billowing waves cannot drown you.
If from Mount Sumeru's lofty peak,
someone were to throw you down,
by mindfully invoking Avalokiteshvara's power
like the sun you would stand firm in the sky.
If pursued by wicked men,
down from Diamond Mountain,
by mindfully invoking Avalokiteshvara's power
they could not harm a single hair.
If surrounded by vicious bandits,
each with a sword drawn to strike,
by mindfully invoking Avalokiteshvara's power
at once their hearts will turn to compassion.
If, persecuted by rulers,
you face torture and execution,
by mindfully invoking Avalokiteshvara's power
their weapons will thereby shatter to pieces.
If imprisoned in shackles and chains,
hands and feet bound in restraints,
by mindfully invoking Avalokiteshvara's power
suddenly you shall be released.
If by curses or poisonous herbs
someone wishes to hurt your body,
by mindfully invoking Avalokiteshvara's power
the harmful intent will return to its source.
If you meet evil creatures,
poison dragons, or various demons,
by mindfully invoking Avalokiteshvara's power
none will dare to harm you.
If surrounded by raging beasts
with sharp fangs and dreadful claws,
by mindfully invoking Avalokiteshvara's power
they will quickly scatter in all directions.
If venomous snakes or scorpions
threaten with deadly breath of fire,
by mindfully invoking Avalokiteshvara's power
at the sound of your voice they will turn and depart.
If clouds thunder and lightning strikes,
hailstones fall, and it rains in torrents,
by mindfully invoking Avalokiteshvara's power
instantly they will dissipate.
When living beings suffer hardships,
burdened by immeasurable woes,
the power of Avalokiteshvara's wondrous wisdom
can relieve the suffering of the world.
Fully endowed with miraculous powers,
widely practicing wisdom and skillful means,
in every land in all directions,
in no realm does Avalokiteshvara not appear.
In all the various evil destinies
of hell beings, hungry ghosts, and animals,
the sufferings of birth, old age, sickness, and death
are gradually relieved by Avalokiteshvara.
Oh you of the true gaze, of the pure gaze,
of the gaze of broad and great wisdom,
of the compassionate gaze and the gaze of good will,
ever longed for, ever revered.
Unblemished, serene radiance,
benevolent sun, dispelling all gloom,
Avalokiteshvara can subdue the wind and fire of woes,
clearly illuminating all the world.
The precepts of compassion roar like thunder,
the kind heart is wondrous as great clouds,
pouring dharma rain of sweet dew,
quenching all flames of troubling passion.
In disputes before judges,
or fearful in the midst of battle,
by mindfully invoking Avalokiteshvara's power
[X] all hostilities will be dispersed.
The wondrous voice of Avalokiteshvara,
Brahma-voice, voice of the rolling tides,
surpasses all sounds within the world;
therefore ever keep it in mind.
In each thought, with never a doubt,
Avalokiteshvara, the pure sage,
in pain, agony, or death's distress,
can provide a sure support.
Fully endowed with all virtues,
his eyes of compassion behold all beings,
assembling a boundless ocean of happiness;
thus, with reverence, you should make prostrations."
[X] Then Bodhisattva Dharanimdharo arose from his seat,
went before the Buddha and said:
"Oh World-honored One, if there are living beings who hear this chapter of Avalokiteshvara Bodhisattva, the benefits will not be slight for those people who come to know his deeds, his manifestation of a universal gateway, and his supernatural powers."
When the Buddha had preached this "Universal Gateway" chapter, [Y] the eighty-four thousand beings in the assembly all aroused the thought of unsurpassed, [Y] complete, perfect enlightenment.
__________________________________________________________________________________
Great Compassion Dharani
(Daihishû)
Full title: Great Compassionate Mind Dharani
(Daihishin darani)
Na mu ka ra tan nô
to ra ya- ya-
na mu o ri ya-
bo ryo ki- chii shi fu ra- ya-
fu ji sa to bo- ya-
mu ko sa to bo- ya-
mo- ko- kya- ru ni kya- ya-
[X] en
sa- ha ra ha- e- shû tan nô ton sha-
na mu shi ki ri- to i mo-
o ri ya-
bo ryo ki- chii
shi fu ra-
rin to- bo-
na- mu- no- ra-
kin ji- ki- ri-
mo- ko- ho- do-
sha- mi- sa- bo-
o- tô jo- shu- ben
o- shu- in
sa- bo- sa- to-
no- mo- bo- gya-
mo- ha- te- cho-
to- ji- to-
en
o- bo- ryo- ki-
ru- gya- rai
kya- ra- chii
i- ki ri mo- ko-
fu ji sa- to-
sa- bo- sa- bo-
mo- ra- mo- ra-
mo- ki- mo- ki-
ri- to- in ku- ryo- ku- yo-
ke- mo- to- ryo- to- ryo-
ho- ja- ya- chii
mo- ko- ho- ja- ya- chii
to- ra- to- ra-
chi ri ni-
shi fu ra- ya-
sha- ro- sha- ro-
mo- mo- ha- mo- ra-
ho- chii ri-
i- ki- i- ki-
shi- no- shi- no-
o ra san fu ra sha- ri-
ha- za- ha- zan
fu ra sha- ya-
ku- ryo- ku- ryo-
mo- ra- ku- ryo- ku- ryo-
ki- ri- sha- ro- sha- ro-
shi- ri- shi- ri-
su- ryo- su- ryo-
fu ji ya-
fu ji ya-
fu do ya- fu do ya-
mi- chi ri ya-
[X] no ra kin ji-
chi ri shu ni no-
ho ya mo no
so mo ko-
shi do ya-
so mo ko-
mo ko shi do ya-
so mo ko-
shi do yu- ki-
shi fu ra- ya-
so mo ko-
[X] no ra kin ji-
so mo ko-
mo- ra- no- ra- so mo ko-
shi ra su- o mo gya- ya-
so mo ko-
so bo mo ko shi do ya-
so mo ko-
sha ki ra- o shi do- ya-
so mo ko-
ho do mo gya shi do ya-
so mo ko-
no ra kin ji- ha- gya ra ya-
so mo ko-
mo- ho ri shin gya ra ya- so mo ko-
na mu ka ra tan nô to ra ya- ya-
[Y] na mu o ri ya-
bo ryo ki- chii
shi fu ra- ya-
so mo ko-
[Y] shi te do- mo do ra
ho do ya-
so- mo- ko-.
__________________________________________________________________________________
Disaster Preventing Dharani
(Shôsaishû)
Full title:
Marvelously Beneficial Disaster Preventing Dharani
(Shôsai myôkichi darani)
No- mo- san man da-
mo to nan
o ha ra- chii ko to sha-
so no nan [X] tô ji- tô
en
gya- gya-
gya- ki- gya- ki-
un men
shi fu ra- shi fu ra-
ha ra shi fu ra- ha ra shi fu ra-
chi shu sa- chi shu sa-
chi [Y] shu ri- chi shu ri-
so wa ja- so wa ja-
[Y] sen chi- gya-
shi ri ei so- mo- ko- .
__________________________________________________________________________________
Buddha Hall Sutra Chanting
(butsuden fugin)
Eko:
Having chanted
the "Universal Gateway of Avalokiteshvara Bodhisattva" Chapter of the Lotus Sutra, Great Compassionate Mind Dharani, and Marvelously Beneficial Disaster-Preventing Dharani,
we reverently offer the merit generated thereby to
our Great Benefactor and Founder of the Doctrine, the Original Teacher Shakyamuni Buddha
[other figure currently enshrined as the main object of veneration in the practice place]
to the Eminent Ancestor Dogen, and to the Great Ancestor Keizan,
that it may adorn their awakening, the unsurpassed fruit of buddhahood.
We further offer it
to all the dharma-protecting devas;
to the dharma-protecting saints;
to the earth spirit of this place and
to the monastery-protecting spirits;
to the Bodhisattva Joho Shichiro Daigen Shuri; (to the Bodhisattva Avalokiteshvara)
and to the tutelary deities (enshrined in all halls).
We pray for peace in the land, harmony among people, prosperity and longevity for the donors/devotees throughout the ten directions,
tranquility within the church/monastery, and ample sustenance for the community;
May all inter-beings/sentient beings throughout the dharma realm equally perfect omniscience.
[X] All buddhas throughout space and time,
[X] all honored ones, bodhisattvas, mahasattvas,
[X] wisdom beyond wisdom, maha-prajnaparamita.
__________________________________________________________________________________
Heart Sutra
(Hannya shingyô)
Full title:
Heart of Great Perfect Wisdom Sutra
(Maka hannya haramitta shingyô)
Avalokiteshvara Bodhisattva, when deeply practicing prajna paramita, clearly saw
[X] that all five aggregates are empty and thus relieved all suffering.
Shariputra, form does not differ from emptiness, emptiness does not differ from form.
Form itself is emptiness, emptiness itself form.
Sensations, perceptions, formations, and consciousness are also like this.
Shariputra, all dharmas are marked by emptiness;
they neither arise nor cease, are neither defiled nor pure, neither increase nor decrease.
Therefore, given emptiness, there is no form, no sensation, no perception, no formation, no consciousness; no eyes, no ears, no nose, no tongue, no body, no mind; no sight, no sound, no smell, no taste, no touch, no object of mind; no realm of sight... no realm of mind consciousness.
There is neither ignorance nor extinction of ignorance... neither old age and death, nor extinction of old age and death; no suffering, no cause, no cessation, no path; no knowledge and no attainment.
With nothing to attain, a bodhisattva relies on prajna paramita,
[X] and thus the mind is without hindrance. Without hindrance, there is no fear.
Far beyond all inverted views, one realizes nirvana.
All buddhas of past, present, and future rely on prajna paramita [X] and thereby attain unsurpassed, complete, perfect enlightenment.
Therefore, know the prajna paramita as the great miraculous mantra, the great bright mantra, the supreme mantra, the incomparable mantra, which removes all suffering and is true, not false.
Therefore we proclaim the prajna paramita mantra, the mantra that says: [X]
"Gate Gate Paragate Parasamgate Bodhi Svaha."
"Gate Gate Paragate Parasamgate Bodhi Svaha."
"Gate Gate [Y] Paragate Parasamgate [Y] Bodhi Svaha."
__________________________________________________________________________________
Sutra Chanting for the Arhats
(ôgu fugin)
Eko:
We humbly beg your illumination and sympathetic response.
Having chanted the Heart of Great Perfect Wisdom Sutra,
we transfer the merit generated thereby to the eternal three treasures (of Buddha, Dharma and Sangha)in the ten directions;
to the countless sages in the ocean of buddhahood;
to the sixteen great arhats; and to all beings associated with the class of worthy ones.
We pray you will use your three knowledges and six spiritual/supernatural powers to turn the age of the end of the dharma into the age of the true dharma;
use your five powers and eight liberations to lead living (inter-)beings to the uncreated;
continuously turn the two wheels of the church/monastery;
and forever prevent the (three) disasters from afflicting the land.
[X] All buddhas throughout space and time,
[X] all honored ones, bodhisattvas, mahasattvas,
[X] wisdom beyond wisdom, maha-prajnaparamita.
__________________________________________________________________________________
Harmony of Difference and Equality
(Sandôkai)
The mind of the great sage of India
is intimately transmitted from west to east.
While human faculties are sharp or dull,
the Way has no northern or southern ancestors.
The spiritual source shines clear in the light;
the branching streams flow on in the dark.
Grasping at things is surely delusion,
according with sameness is still not enlightenment.
[X] All the objects of the senses
transpose and do not transpose.
Transposing, they are linked together;
not transposing, each keeps its place.
Sights vary in quality and form;
sounds differ as pleasing or harsh.
Darkness merges refined and common words;
brightness distinguishes clear and murky phrases.
The four elements return to their natures,
Just as a child turns to its mother.
Fire heats, wind moves,
water wets, earth is solid.
Eye and sights, ear and sounds,
nose and smells, tongue and tastes;
Thus for each and every thing,
according to the roots, the leaves spread forth.
Trunk and branches share the essence;
revered and common, each has its speech.
In the light there is darkness,
but don't take it as darkness;
In the dark there is light,
but don't see it as light.
Light and dark oppose one another
like the front and back foot in walking.
[X] Each of the myriad things has its merit,
expressed according to function and place.
Existing phenomenally like box and cover joining;
according with principle like arrow points meeting.
[X] Hearing the words, understand the meaning;
don't establish standards of your own.
Not understanding the Way before your eyes,
how do you know the path you walk?
Walking forward is not a matter of far or near,
but if you are confused, mountains and rivers block your way.
[Y] I respectfully urge you who study the mystery,
[Y] don't pass your days and nights in vain.
__________________________________________________________________________________
Precious Mirror Samadhi
(Hôkyô zanmai)
The dharma of thusness
is intimately transmitted by buddhas and ancestors.
Now you have it;
preserve it well.
[X] A silver bowl filled with snow,
a heron hidden in the moon.
Taken as similar, they are not the same;
Not distinguished, their places are known.
The meaning does not reside in the words,
but a pivotal moment brings it forth.
Move and you are trapped,
miss and you fall into doubt and vacillation.
Turning away and touching are both wrong,
for it is like a massive fire.
Just to portray it in literary form
is to stain it with defilement.
In darkest night it is perfectly clear;
in the light of dawn it is hidden.
It is a standard for all things;
its use removes all suffering.
Although it is not constructed,
it is not beyond words.
Like facing a precious mirror;
form and reflection behold each other.
You are not it,
but in truth it is you.
Like a newborn child,
it is fully endowed with five aspects:
No going, no coming, no arising, no abiding;
"Baba wawa"-- is anything said or not?
In the end it says nothing,
for the words are not yet right.
In the hexagram "double fire,"
when main and subsidiary lines are transposed,
Piled up they become three;
the permutations make five.
Like the taste of the five-flavored herb,
like the five-pronged vajra.
Wondrously embraced within the complete,
drumming and singing begin together.
Penetrate the source and travel the pathways,
embrace the territory and treasure the roads.
You would do well to respect this;
do not neglect it.
Natural and wondrous,
it is not a matter of delusion or enlightenment.
Within causes and conditions, time and season,
it is serene and illuminating.
So minute it enters where there is no gap,
so vast it transcends dimension.
A hairsbreadth's deviation,
and you are out tune.
Now there are sudden and gradual,
in which teachings and approaches arise.
With teachings and approaches distinguished,
each has its standard.
Whether teachings and approaches are mastered or not,
reality constantly flows.
Outside still and inside trembling,
like tethered colts or cowering rats.
The ancient sages grieved for them,
and offered them the dharma.
Led by their inverted views,
they take black for white.
When inverted thinking stops,
the affirming mind naturally accords.
If you want to follow in the ancient tracks,
please observe the sages of the past.
One on the verge of realizing the Buddha Way
contemplated a tree for ten kalpas.
[X] Like a battle-scarred tiger,
like a horse with shanks gone grey.
Because some are vulgar,
jeweled tables and ornate robes.
Because others are wide-eyed,
cats and white oxen.
[X] With his archer's skill,
Yi hit the mark at a hundred paces.
But when arrows meet head-on,
how could it be a matter of skill?
The wooden man starts to sing,
the stone woman gets up dancing.
It is not reached by feelings or consciousness,
how could it involve deliberation?
Ministers serve their lords,
children obey their parents.
Not obeying is not filial,
Failure to serve is no help.
With practice hidden, function secretly,
like a fool, like an idiot.
[Y] Just to continue in this way
[Y] is called the host within the host.
__________________________________________________________________________________
Ancestors Hall Sutra Chanting
(sodô fugin)
Eko:
We humbly beg your true compassion and illumination.
Having chanted the Harmony of Difference and Equality and the Precious Mirror Samadhi,
we dedicate this service to the successive generations of buddhas and ancestors who transmitted the flame (of enlightenment):
Great Teacher Vipashyin Buddha, Bibashi Butsu Daioshô,
Great Teacher Shikhin Buddha, Shiki Butsu Daioshô,
Great Teacher Vishvabhû Buddha, Bishafu Butsu Daioshô,
Great Teacher Krakucchanda Buddha, Kuruson Butsu Daioshô,
Great Teacher Kanakamuni Buddha, Kunagonmuni Butsu Daioshô,
Great Teacher Kâshyapa Buddha, Kashô Butsu Daioshô,
Great Teacher Shakyamuni Buddha, Shakamuni Butsu Daioshô,
Great Teacher Mahâkâshyapa, Makakashô Daioshô,
Great Teacher Ananda, Ananda Daioshô,
Great Teacher Shanavâsa, Shônawashu Daioshô,
Great Teacher Upagupta, Ubakikuta Daioshô,
Great Teacher Dhirtaka, Daitaka Daioshô,
Great Teacher Miccaka, Mishaka Daioshô,
Great Teacher Vasumitra, Bashumitta Daioshô,
Great Teacher Buddhanandi, Butsudanandai Daioshô,
Great Teacher Buddhamitra, Fudamitta Daioshô,
Great Teacher Pârshva, Barishiba Daioshô,
Great Teacher Punyayshas, Funayasha Daioshô,
Great Teacher Ashvaghosha, Anabotei Daioshô,
Great Teacher Kapimala, Kabimora Daioshô,
Great Teacher Nâgârjuna, Nagyaharajuna Daioshô,
Great Teacher Kânadeva, Kanadaiba Daioshô,
Great Teacher Râhukata, Ragorata Daioshô,
Great Teacher Sanghânandi, Sôgyanandai Daioshô,
Great Teacher Gayashâta, Kayashata Daioshô,
Great Teacher Kumârata, Kumorata Daioshô,
Great Teacher Jayata, Shayata Daioshô,
Great Teacher Vasubandhu, Bashubanzu Daioshô,
Great Teacher Manorhita, Manura Daioshô,
Great Teacher Haklenayashas, Kakurokuna Daioshô,
Great Teacher Simhabhikshu, Shishibodai Daioshô,
Great Teacher Basiasita, Bashashita Daioshô,
Great Teacher Punyamitra, Funyomitta Daioshô,
Great Teacher Prajñâtâra, Hannyatara Daioshô,
Great Teacher Bodhidharma, Bodaidaruma Daioshô,
Great Teacher Dazu Huike, Daiso Eka Daioshô,
Great Teacher Jianzhi Sengcan, Kanchi Sôsan Daioshô,
Great Teacher Dayi Daoxin, Daii Dôshin Daioshô,
Great Teacher Daman Hongren, Daiman Kônin Daioshô,
Great Teacher Dajian Huineng, Daikan Enô Daioshô,
Great Teacher Qingyuan Xingsi, Seigen Gyôshi Daioshô,
Great Teacher Shitou Xiqian, Sekitô Kisen Daioshô,
Great Teacher Yaoshan Weiyan, Yakusan Igen Daioshô,
Great Teacher Yunyan Tansheng, Ungan Donjô Daioshô,
Great Teacher Dongshan Liangjie, Tôzan Ryôkai Daioshô,
Great Teacher Yunju Daoying, Ungo Dôyô Daioshô,
Great Teacher Tongan Daopi, Dôan Dôhi Daioshô,
Great Teacher Tongan Guanzhi, Dôan Kanshi Daioshô,
Great Teacher Liangshan Yuanguan, Ryôzan Enkan Daioshô,
Great Teacher Dayang Jingxuan, Taiyô Kyôgen Daioshô,
Great Teacher Touzi Yiqing, Tôshi Gisei Daioshô,
Great Teacher Furong Daokai, Fuyô Dôkai Daioshô,
Great Teacher Danxia Zichun, Tanka Shijun Daioshô,
Great Teacher Changlu Qingliao, Chôro Seiryô Daioshô,
Great Teacher Tiantong Zongjue, Tendô Sôkaku Daioshô,
Great Teacher Xuedou Zhijian, Setchô Chikan Daioshô,
Great Teacher Tiantong Rujing, Tendô Nyojô Daioshô,
Great Teacher Eihei Dôgen, Eihei Dôgen Daioshô,
Great Teacher Koun Ejô, Koun Ejô Daioshô,
Great Teacher Tettsû Gikai, Tettsû Gikai Daioshô,
Great Teacher Keizan Jôki, Keizan Jôki Daioshô,
We may repay their compassionate blessings.
[X] All buddhas throughout space and time,
[X] all honored ones, bodhisattvas, mahasattvas,
[X] wisdom beyond wisdom, maha-prajnaparamita.
__________________________________________________________________________________
Great Compassion Dharani
(Daihishû)
Full title: Great Compassionate Mind Dharani
(Daihishin darani)
Na mu ka ra tan nô
to ra ya- ya-
na mu o ri ya-
bo ryo ki- chii shi fu ra- ya-
fu ji sa to bo- ya-
mu ko sa to bo- ya-
mo- ko- kya- ru ni kya- ya-
[X] en
sa- ha ra ha- e- shû tan nô ton sha-
na mu shi ki ri- to i mo-
o ri ya-
bo ryo ki- chii
shi fu ra-
rin to- bo-
na- mu- no- ra-
kin ji- ki- ri-
mo- ko- ho- do-
sha- mi- sa- bo-
o- tô jo- shu- ben
o- shu- in
sa- bo- sa- to-
no- mo- bo- gya-
mo- ha- te- cho-
to- ji- to-
en
o- bo- ryo- ki-
ru- gya- rai
kya- ra- chii
i- ki ri mo- ko-
fu ji sa- to-
sa- bo- sa- bo-
mo- ra- mo- ra-
mo- ki- mo- ki-
ri- to- in ku- ryo- ku- yo-
ke- mo- to- ryo- to- ryo-
ho- ja- ya- chii
mo- ko- ho- ja- ya- chii
to- ra- to- ra-
chi ri ni-
shi fu ra- ya-
sha- ro- sha- ro-
mo- mo- ha- mo- ra-
ho- chii ri-
i- ki- i- ki-
shi- no- shi- no-
o ra san fu ra sha- ri-
ha- za- ha- zan
fu ra sha- ya-
ku- ryo- ku- ryo-
mo- ra- ku- ryo- ku- ryo-
ki- ri- sha- ro- sha- ro-
shi- ri- shi- ri-
su- ryo- su- ryo-
fu ji ya-
fu ji ya-
fu do ya- fu do ya-
mi- chi ri ya-
[X] no ra kin ji-
chi ri shu ni no-
ho ya mo no
so mo ko-
shi do ya-
so mo ko-
mo ko shi do ya-
so mo ko-
shi do yu- ki-
shi fu ra- ya-
so mo ko-
[X] no ra kin ji-
so mo ko-
mo- ra- no- ra- so mo ko-
shi ra su- o mo gya- ya-
so mo ko-
so bo mo ko shi do ya-
so mo ko-
sha ki ra- o shi do- ya-
so mo ko-
ho do mo gya shi do ya-
so mo ko-
no ra kin ji- ha- gya ra ya-
so mo ko-
mo- ho ri shin gya ra ya- so mo ko-
na mu ka ra tan nô to ra ya- ya-
[Y] na mu o ri ya-
bo ryo ki- chii
shi fu ra- ya-
so mo ko-
[Y] shi te do- mo do ra
ho do ya-
so- mo- ko-.
__________________________________________________________________________________
Sutra Chanting for Founding and Former Abbots
(kaisan rekijû fugin)
Eko:
We humbly beg your true compassion and illumination.
Having chanted the Great Compassionate Mind Dharani,
we dedicate this service to each of the following great teachers,
that we may repay their compassionate blessings:
Great Teacher Kakujo Ryosen, Kakujo Ryosen Daioshô,
Great Teacher Sengaku Shouko, Sengaku Shoukou Daioshô,
Great Teacher Senjo Ryotetsu, Senjo Ryotetsu Daioshô
Great Teacher Hakuyu Maezumi
Great Teacher Shunryu Suzuki
We also offer this karma to Great Teachers Thich Nhat Hanh, Bernerd Glassman,
That it may enhance their names.
[X] All buddhas throughout space and time,
[X] all honored ones, bodhisattvas, mahasattvas,
[X] wisdom beyond wisdom, maha-prajnaparamita.
__________________________________________________________________________________
Verse of the "Life Span" Chapter
(Juryôbon ge)
Full title:
Verse of the Life Span of the Tathâgata Chapter of the Lotus Sutra
(Myôhôrengekyô nyorai juryôhon ge)
[X] Since I attained buddhahood,
the number of kalpas that have passed
is incalculable hundreds, thousands, myriads,
and billions of long eons.
Constantly I have voiced the dharma, teaching
countless millions of living beings,
so that they entered the buddha way;
[X] all this for immeasurable kalpas.
In order to liberate all beings,
as skillful means I appear to have entered nirvana;
yet truly I am not extinct,
ever dwelling here to voice the dharma.
I forever abide in this world,
but use my powers of spiritual penetration
so that confused living beings,
though nearby, fail to see me.
All those viewing me as extinct
everywhere venerate my relics;
all harbor feelings of yearning,
and arouse adoring hearts.
When beings have become sincerely faithful,
honest and upright, with gentle intention,
wholeheartedly wishing to behold the Buddha,
not begrudging their own bodily lives,
then I and the assembled sangha
appear together on sacred Vulture Peak.
Then I tell the living beings
that in this world I abide without end,
by the power of expedient means,
appearing to be extinct, or not.
Other lands contain living beings,
reverent with faith aspiring;
among them as well,
I give voice to supreme dharma.
You who do not hear this
only suppose I am passed into extinction.
I behold the living beings,
drowning in the sea of suffering.
Hence I do not reveal myself,
but set them all to yearning,
till when their hearts are filled with longing,
I then emerge and proclaim the dharma.
With such pervasive spiritual power,
for uncountable kalpas
I abide on sacred Vulture Peak,
and every other dwelling place.
When living beings see the kalpa's end,
with all consumed in a great blaze,
my domain stays serene and calm,
ever filled with human and heavenly beings,
gardens and groves, pavilions and palaces,
adorned with every kind of gem,
and jeweled trees lush with flowers and fruit,
where living beings delight and play.
The heavenly beings beat celestial drums,
ever making pleasing music,
showering white mandarava flowers
over Buddha and the great assembly.
My pure land is not destroyed,
yet all view it as ravaged by fire,
so that fear and distress
pervade everywhere.
The beings vexed with their offenses,
caused by their unwholesome karma,
through vast rounds of kalpas,
hear not the name of the Three Treasures.
But those who practice virtuous deeds,
are gentle, upright, and sincere;
these all see that I exist,
abiding here, proclaiming dharma.
At times for the sake of that assembly,
I describe Buddha's life span as immeasurable;
for those who after great lengths see the Buddha
I explain how rarely Buddha is encountered.
Such is the power of my wisdom,
with beams of insight shining beyond measure;
this life span of countless kalpas
was gained from long-cultivated practice.
You who are possessed of wisdom,
in regards to this, entertain no doubts;
[X] cast them off, forever ended,
for Buddha's words are true, not false.
Like the good physician who with skillful means,
in order to cure his delirious children,
although truly alive spreads word he is dead,
yet cannot be charged with falsehood.
I too, as parent of the world,
savior of all suffering and afflicted,
[X] for the sake of confused, worldly people,
although truly living, I am thought extinct.
If due to always seeing me,
their hearts become selfish and arrogant,
dissolute and set on the five desires,
they would fall into evil destinies.
I always know which living beings
practice the way, and which do not;
in accord with what their salvation requires,
I give voice to the various teachings.
[Y] I ever make this my thought:
how can I cause the living beings
[Y] to enter into the unsurpassed way
and promptly embody buddha?
__________________________________________________________________________________
Mortuary Hall Sutra Chanting
(shidô fugin)
Eko:
We humbly beg the three jewels for their illumination.
Having chanted the Verse from the "Life Span of the Tathâgata" Chapter of the Lotus Sutra,
we transfer the merit generated thereby
to the deceased members of this church/monastery and the deceased sangha members of the community
throughout the dharma realm;
to the spirits of the founding patrons of this church of Asada family, (and the martyrs of every nation);
to the devotees/donors enshrined in the church;
and to the six close kin and seven generations of parents of the assembly gathered at this churhc/monastery;
and to all sentient (inter-)beings throughout the dharma realm.
May they equally perfect awakening.
[X] All buddhas throughout space and time,
[X] all honored ones, bodhisattvas, mahasattvas,
[X] wisdom beyond wisdom, maha-prajnaparamita.
__________________________________________________________________________________
Disaster Preventing Dharani
(Shôsaishû)
Full title:
Marvelously Beneficial Disaster Preventing Dharani
No- mo- san man da-
mo to nan
o ha ra- chii ko to sha-
so no nan [X] tô ji- tô
en
gya- gya-
gya- ki- gya- ki-
un men
shi fu ra- shi fu ra-
ha ra shi fu ra- ha ra shi fu ra-
chi shu sa- chi shu sa-
chi [Y] shu ri- chi shu ri-
so wa ja- so wa ja-
[Y] sen chi- gya-
shi ri ei so- mo- ko- .
__________________________________________________________________________________
Eko:
We humbly beg the three jewels for their illumination.
Having chanted the Verse from the Marvelously Beneficial Disaster Preventing Dharani,
we transfer the merit generated thereby
to the families/friends of/in __________________
and further extend it to all inter-beings throughout the space and time.
May they equally find peace in perfect awakening.
[X] All buddhas throughout space and time,
[X] all honored ones, bodhisattvas, mahasattvas,
[X] wisdom beyond wisdom, maha-prajnaparamita.
__________________________________________________________________________________
Posted by Gyokei Yokoyama at
00:29
2014年02月25日
カナダの仏教諸派 メモ書き
カナダは、北部を除けば横に広がる国で文化の発信・中継拠点もほぼ米国との国境沿いに広がる州都がその役割を果たしている。
ケベックやノヴァスコシアなど東部まで行くことはできなかったが、主にバンクーバー、トロントの二大都市を中心に仏教諸派が広がっている様子が見て取れる。
カナダの西部は、やはり本山として有名なサンフランシスコ禅センターで修行をしたカナダ人僧侶が中心のNorth America版Soto Zen。
なかでもZoketsu Norman Fisher師の存在は大きいようだ。バンクーバーのお隣カルガリーで活躍をしているBaizan Tim Sampson師は、日本とかなり親交が深いようだが、同時にNorth America版Soto ZenのZoketsu Norman Fisher師のお弟子さんとして定期的に指導を受けにバンクーバーに通っている。
カナダの東部は、トロント、オタワ、モントリオール、ケベック全体に三宝教団のZenが広がっていて、特に、独参（個人面談指導）のスタイルは独特。この独参のスタイルはニューヨークの円教老師も取り入れていて、大変重視されていることが伺える。
噂では、フランスからカナダ東部にSoto Zenが広がっているという話を日本で聞いたことがあるが、その流れについては、確認が取れていない。
ノヴァスコシアなど極東部に、有名なチベット仏教寺院があるという話をよく耳にする。この流れをくむサンガが、自分の住むシムコー・マスコカ地方にもあり大変高い評価を受けている。
カナダ全体では、日本とのつながりを保ちながら、成長している最大の宗派はなんといっても真宗。トロントを拠点に、カルガリー、ウィニペグにも寺院があり、カナダ人僧侶も日本で定期的に研修を受けている。
もう一つ際立つのは、創価学会インターナショナル、SGI。僧侶や寺院を必要としない在家集団であるため、マスコカ地方の小さな町でも、一般家庭のリビングルームで週一回の集会を行って仏教に興味のある人たちが集う場所を提供している。
真宗にしても、SGIにしても、共通していえることは、ダライラマの影響で広がったTibetan仏教やティクナットハンを通じて伝わったZenの代弁者にならなければならないという点である。
もともと仏教に興味を抱いて集まるカナダ人の多くは、それが何宗であるか、という前に、キリスト教などの既存の信仰文化と比較をして、仏教諸派の教えをひとまとめにするとどういう教えなのか？という全体像を求めている。
この全体像を示さない限り、真宗とは、、、 SGIとは、、、といった話をしても、ついてきてくれる人は限られている。
これは、Soto Zenについても言えることで、諸派のそれぞれの特徴を掴んだ上で、それが、仏教伝達のmeans手段であって、ends目的ではないということを、それなりに頭の中で整理をしておかなければならない。
この姿勢は、ご開山の教えを絶対的なends目的・真理とする日本の諸派の考え方からすれば、まさに邪道といえるかもしれないが、諸派がサラダのように入り混じり、仏教全体として、キリスト教社会に何を提供できるかという問いかけがされる北米においては必要不可欠な柔軟性だといえる。
Posted by Gyokei Yokoyama at
22:57
2014年02月25日
2014年02月13日
Spirit Cafe
After a year since I heard about this gathering of spiritual seekers and teachers at Soul Sista. I finally had a chance to join this group.
Here is what I heard and found noteworthy.
1. Spirit Cafe is a group of people looking for a place to share their experience and insight about their spirituality.
2. This gathering honors people of all different beliefs by quietly listening to their insight whether you find it agreeable or not.
3. Derrek, the minister of Trinity church, did an amazing job facilitating this gathering with his years of experience. He did not say any more than necessary to keep the atmosphere at home.
4. Although the majority of members were Christians, they are reading Thich Nhat Hanh's "Living Buddha, Living Christ"
(This makes me think that his approach to Buddhism and Christianity may be an ideal model to follow for interfaith group meeting)
5. There were a few members speaking highly of Buddhism from their Christian perspectives and questioning they have struggled with it, namely, the way Buddhists look at the world of ONENESS which is "You and I are one" One former fundamental priest said if Islam and Christianity had this idea of Oneness as reality, then, the world would have been a much more peaceful place. I was honestly happy to hear the good value of Buddhism from the people who are so open to their questionings and realization of insight.
It was a great experience and felt happy to be a part of this meeting. This meeting takes place on the first Wednesday every month.
The next theme is "stepping stones spiritual lineage"
As a religion, Buddhism is not only a new movement in North America but also an alternative option for those who are stuck with their conventional beliefs much the same way as Japanese who are not satisfied with their conventional religions and looking for their own salvation. Now, because of this, there are a lot of reasons for people to find Buddhism a bit eccentric or even cult-like as extremity can prevail in such new field of religion.
Newness with potential and eccentricity or extremism with misunderstanding vs. oldness with traditional value and interwoven social value and rustiness with lack of pursuit of understanding. These are the words floating in my mind as I think of religions.
Derrek asked me if I would like to share my insight with his friends at his church. Sounds interesting but not quite confident if I can play such a role...
Here is what I heard and found noteworthy.
1. Spirit Cafe is a group of people looking for a place to share their experience and insight about their spirituality.
2. This gathering honors people of all different beliefs by quietly listening to their insight whether you find it agreeable or not.
3. Derrek, the minister of Trinity church, did an amazing job facilitating this gathering with his years of experience. He did not say any more than necessary to keep the atmosphere at home.
4. Although the majority of members were Christians, they are reading Thich Nhat Hanh's "Living Buddha, Living Christ"
(This makes me think that his approach to Buddhism and Christianity may be an ideal model to follow for interfaith group meeting)
5. There were a few members speaking highly of Buddhism from their Christian perspectives and questioning they have struggled with it, namely, the way Buddhists look at the world of ONENESS which is "You and I are one" One former fundamental priest said if Islam and Christianity had this idea of Oneness as reality, then, the world would have been a much more peaceful place. I was honestly happy to hear the good value of Buddhism from the people who are so open to their questionings and realization of insight.
It was a great experience and felt happy to be a part of this meeting. This meeting takes place on the first Wednesday every month.
The next theme is "stepping stones spiritual lineage"
As a religion, Buddhism is not only a new movement in North America but also an alternative option for those who are stuck with their conventional beliefs much the same way as Japanese who are not satisfied with their conventional religions and looking for their own salvation. Now, because of this, there are a lot of reasons for people to find Buddhism a bit eccentric or even cult-like as extremity can prevail in such new field of religion.
Newness with potential and eccentricity or extremism with misunderstanding vs. oldness with traditional value and interwoven social value and rustiness with lack of pursuit of understanding. These are the words floating in my mind as I think of religions.
Derrek asked me if I would like to share my insight with his friends at his church. Sounds interesting but not quite confident if I can play such a role...
Posted by Gyokei Yokoyama at
22:42
2014年02月01日
Buddhist View on the World
Buddhist compassion or aspiration arises with the realization of suffering and interconnectedness or oneness of life.
Life is a ever-changing form of suchness. Thus, when one tries to save their friend, he or she realizes there is no one-self that can be saved unless it is seen and addressed as a part of whole both within the realm you can see and deal with mindfully and beyond such realm where there is an ever-extending interconnectedness of phenomena.
You do your best and deal with the situation while being fully aware of the realm of the unknown causality.
Your mind is a formation of the world while this world is merely a formation of your mind.
With a holistic open mind embracing the unknown with keen awareness with curiosity full of wonder and joy.
There is no me or them. There is only suchness.
We become suchness. Thus there is no differentiation between what's done, or who has done it, or who was affected.
We are so and so. That's all.
Posted by Gyokei Yokoyama at
10:50
2014年02月01日
How Zen Defines Itself
A special transmission outside the scriptures;
No dependence on words and letters;
Direct pointing to the mind of man;
Seeing into one's nature and attaining Buddhahood.
Zen 101: Zazen and Zenspeak
You've heard of Zen. You may have had moments of Zen. But what the bleep is Zen?
The popular idea of Zen is that it's, like, Japanese Dada, with kung fu monks. I regret that the popular idea is a tad romanticized.
The nerdy answer to the question What is Zen? is that Zen is a school of Mahayana Buddhism that emerged in China about 15 centuries ago. In China it is called "Ch'an" Buddhism. Ch'an is the Chinese rendering of the Sanskrit word dhyana, which refers to a mind absorbed in meditation. "Zen" is the Japanese rendering of Ch'an. Zen is called "Thien" in Vietnam and "Seon" in Korea. In any language, the name could be translated "Meditation Buddhism."
Here I want to provide a bare-bones introduction to Zen. Note that what follows is barely a handshake. I will use the word "Zen" for all schools, just to keep it simple.
This article also assumes you know what Buddhism is. If you aren't sure, read the Introduction to Buddhism.
A Very Brief Zen History
Zen began to emerge as a distinctive school of Mahayana Buddhism when the Indian sage Bodhidharma (ca. 470-543) taught at the Shaolin Monastery of China. (Yes, it's a real place, and yes, there is a historic connection between kung fu and Zen.) To this day Bodhidharma is called the First Patriarch of Zen.
Bodhidharma's teachings tapped into some developments already in progress, such as the confluence of philosophical Taoism with Buddhism. Taoism so profoundly impacted early Zen that some philosophers and texts are claimed by both religions. The early Mahayana philosophies of Madhyamika (ca. 2nd century CE) and Yogacara (ca. 3rd century CE) also played huge roles in the development of Zen.
Under the Sixth Patriarch, Huineng (638-713), Zen shed most of its vestigial Indian trappings, becoming more Chinese and more, well, Zennish. Some consider Huineng, not Bodhidharma, to be the true father of Zen. His personality and influence are felt in Zen to this day.
Huineng's tenure was at the beginning of what is still called the Golden Age of Zen. This Golden Age flourished during the same period as China's Tang Dynasty, 618-907. The masters of this Golden Age still speak to us through koans and stories.
During these years Zen organized itself into five "houses," or five schools. Two of these, called in Japanese the Rinzai and the Soto schools, still exist and remain distinctive from each other.
Zen was transmitted to Vietnam very early, possibly as early as the 7th century. A series of teachers transmitted Zen to Korea during the Golden Age. Eihei Dogen (1200-1253), was not the first Zen teacher in Japan, but he was the first to establish a lineage that lives to this day. The West took an interest in Zen after World War II, and now Zen is establishing itself in North America, Europe, and elsewhere.
How Zen Defines Itself
Bodhidharma's definition:
A special transmission outside the scriptures;
No dependence on words and letters;
Direct pointing to the mind of man;
Seeing into one's nature and attaining Buddhahood.
Zen is sometimes called "the face-to-face transmission of the dharma outside the sutras." Throughout the history of Zen, teachers have transmitted their realization of dharma to students by working with them face-to-face. This makes the lineage of teachers critical. A genuine Zen teacher can trace his or her lineage of teachers back to Bodhidharma, and before that to the historical Buddha, and to those Buddhas before the historical Buddha.
Certainly, large parts of the lineage charts have to be taken on faith. But if anything is treated as sacred in Zen, it's the teachers' lineages. With very few exceptions, calling oneself a "Zen teacher" without having received transmission from another teacher is considered a serious defilement of Zen.
While we're talking about teachers, I should mention Zen masters. In my experience, the phrase "Zen master" is hardly ever heard inside Zen. Popular notions of "Zen master," however smarmy, roughly correspond to what a Zen teacher is. The title "Zen master" in Japanese, "zenji," is only given posthumously. In Zen, living Zen teachers are called "Zen teachers." An especially venerable and beloved teacher is called "roshi," which means "old man." I'm not sure how that works when the teacher is a woman, however. In any event, if you ever run into someone who advertises himself as a "Zen master," be skeptical.
Bodhidharma's definition also says that Zen is not an intellectual discipline you can learn from books. Instead, it's a practice of studying mind and seeing into one's nature. The main tool of this practice is zazen.
Zazen
The meditation practice of Zen, called "zazen" in Japanese, is the heart of Zen. Daily zazen is the foundation of Zen practice.
You can learn the basics of zazen from books, web sites and videos. However, if you're serious about pursuing a regular zazen practice, I recommend that you sit with others at least occasionally; most people find it deepens the practice. If there's no monastery or Zen center handy, you might find a "sitting group" of laypeople who sit zazen together at someone's home.
As with most forms of Buddhist meditation, beginners are taught to work with their breath to learn concentration. Once your ability to concentrate has ripened -- expect this to take a few months -- you may either sit "shikantaza" -- which means "just sitting" -- or do koan study with a Zen teacher.
Why Is Zazen So Important?
Like many aspects of Buddhism, most of us have to practice zazen for a while to appreciate zazen. At first you might think of it primarily as mind training, and of course it is. If you stay with the practice, however, your understanding of why you sit will change. I can't tell you how it will change, because this will be your own personal and intimate journey, not mine.
One of the most difficult parts of zazen for most people to comprehend is sitting with no goals or expectations, including an expectation of "getting enlightened." Most of us do sit with goals and expectations for months or years before the goals are exhausted and we "just sit." Along the way, you learn a lot about yourself.
You may find "experts" who will tell you zazen is optional in Zen, but such experts are dilettantes. I don't care how many degrees they have or how many books they've written; they are mistaken. This misunderstanding of the role of zazen comes from misreadings of Zen literature, which is common because Zen literature makes no sense to literal readers.
Why Zen Makes No Sense
It isn't true that Zen makes no sense. Rather, "making sense" of it requires understanding language differently from the way we normally understand it.
Zen literature is full of vexatious exchanges such as Moshan's "Its Peak Cannot Be Seen" that defy literal interpretation. However, these are not random, Dadaist utterings. Something specific is intended. How do you understand it?
Bodhidharma said that Zen is "direct pointing to the mind." Understanding is gained through intimate experience, not through intellect or expository prose. Words may be used, but they are used in a presentational way, not a literal way.
Zen teacher Robert Aitken wrote in The Gateless Barrier (North Point Press, 1991, pp. 48-49):
"The presentational mode of communication is very important in Zen Buddhist teaching. This mode can be clarified by Susanne Langer's landmark book on symbolic logic called Philosophy in a New Key. She distinguishes between two kinds of language: 'Presentational' and 'Discursive.' The presentational might be in words, but it might also be a laugh, a cry, a blow, or any other kind of communicative action. It is poetical and nonexplanatory - the expression of Zen. The discursive, by contrast, is prosaic and explanatory. … The discursive has a place in a Zen discourse like this one, but it tends to dilute direct teaching."
There is no secret decoder ring that will help you decipher Zenspeak. After you've practiced a while, particularly with a teacher, you catch on. Or not. Let me just say that the Web is peppered with academic explanations of koans that are painfully and horribly wrong, because the "scholar" analyzed the koan as if it were discursive prose.
So, how do you understand it? If you want to understand Zen, go face the dragon in the cave for yourself.
The Dragon in the Cave
Wherever Zen has established itself, it has rarely been one of the larger or more popular sects of Buddhism. The truth is, it's a very difficult path, particularly for laypeople. I don't think it's for everybody.
On the other hand, for a small sect Zen has had a disproportionate impact on the art and culture of Asia, especially in China and Japan. Beyond kung fu and other martial arts, Zen has influenced painting, poetry, music, flower arranging, and the tea ceremony.
Ultimately, Zen is about coming face-to-face with yourself, in a very direct and intimate way. This is not easy. But if you like a challenge -- check it out.
No dependence on words and letters;
Direct pointing to the mind of man;
Seeing into one's nature and attaining Buddhahood.
Zen 101: Zazen and Zenspeak
You've heard of Zen. You may have had moments of Zen. But what the bleep is Zen?
The popular idea of Zen is that it's, like, Japanese Dada, with kung fu monks. I regret that the popular idea is a tad romanticized.
The nerdy answer to the question What is Zen? is that Zen is a school of Mahayana Buddhism that emerged in China about 15 centuries ago. In China it is called "Ch'an" Buddhism. Ch'an is the Chinese rendering of the Sanskrit word dhyana, which refers to a mind absorbed in meditation. "Zen" is the Japanese rendering of Ch'an. Zen is called "Thien" in Vietnam and "Seon" in Korea. In any language, the name could be translated "Meditation Buddhism."
Here I want to provide a bare-bones introduction to Zen. Note that what follows is barely a handshake. I will use the word "Zen" for all schools, just to keep it simple.
This article also assumes you know what Buddhism is. If you aren't sure, read the Introduction to Buddhism.
A Very Brief Zen History
Zen began to emerge as a distinctive school of Mahayana Buddhism when the Indian sage Bodhidharma (ca. 470-543) taught at the Shaolin Monastery of China. (Yes, it's a real place, and yes, there is a historic connection between kung fu and Zen.) To this day Bodhidharma is called the First Patriarch of Zen.
Bodhidharma's teachings tapped into some developments already in progress, such as the confluence of philosophical Taoism with Buddhism. Taoism so profoundly impacted early Zen that some philosophers and texts are claimed by both religions. The early Mahayana philosophies of Madhyamika (ca. 2nd century CE) and Yogacara (ca. 3rd century CE) also played huge roles in the development of Zen.
Under the Sixth Patriarch, Huineng (638-713), Zen shed most of its vestigial Indian trappings, becoming more Chinese and more, well, Zennish. Some consider Huineng, not Bodhidharma, to be the true father of Zen. His personality and influence are felt in Zen to this day.
Huineng's tenure was at the beginning of what is still called the Golden Age of Zen. This Golden Age flourished during the same period as China's Tang Dynasty, 618-907. The masters of this Golden Age still speak to us through koans and stories.
During these years Zen organized itself into five "houses," or five schools. Two of these, called in Japanese the Rinzai and the Soto schools, still exist and remain distinctive from each other.
Zen was transmitted to Vietnam very early, possibly as early as the 7th century. A series of teachers transmitted Zen to Korea during the Golden Age. Eihei Dogen (1200-1253), was not the first Zen teacher in Japan, but he was the first to establish a lineage that lives to this day. The West took an interest in Zen after World War II, and now Zen is establishing itself in North America, Europe, and elsewhere.
How Zen Defines Itself
Bodhidharma's definition:
A special transmission outside the scriptures;
No dependence on words and letters;
Direct pointing to the mind of man;
Seeing into one's nature and attaining Buddhahood.
Zen is sometimes called "the face-to-face transmission of the dharma outside the sutras." Throughout the history of Zen, teachers have transmitted their realization of dharma to students by working with them face-to-face. This makes the lineage of teachers critical. A genuine Zen teacher can trace his or her lineage of teachers back to Bodhidharma, and before that to the historical Buddha, and to those Buddhas before the historical Buddha.
Certainly, large parts of the lineage charts have to be taken on faith. But if anything is treated as sacred in Zen, it's the teachers' lineages. With very few exceptions, calling oneself a "Zen teacher" without having received transmission from another teacher is considered a serious defilement of Zen.
While we're talking about teachers, I should mention Zen masters. In my experience, the phrase "Zen master" is hardly ever heard inside Zen. Popular notions of "Zen master," however smarmy, roughly correspond to what a Zen teacher is. The title "Zen master" in Japanese, "zenji," is only given posthumously. In Zen, living Zen teachers are called "Zen teachers." An especially venerable and beloved teacher is called "roshi," which means "old man." I'm not sure how that works when the teacher is a woman, however. In any event, if you ever run into someone who advertises himself as a "Zen master," be skeptical.
Bodhidharma's definition also says that Zen is not an intellectual discipline you can learn from books. Instead, it's a practice of studying mind and seeing into one's nature. The main tool of this practice is zazen.
Zazen
The meditation practice of Zen, called "zazen" in Japanese, is the heart of Zen. Daily zazen is the foundation of Zen practice.
You can learn the basics of zazen from books, web sites and videos. However, if you're serious about pursuing a regular zazen practice, I recommend that you sit with others at least occasionally; most people find it deepens the practice. If there's no monastery or Zen center handy, you might find a "sitting group" of laypeople who sit zazen together at someone's home.
As with most forms of Buddhist meditation, beginners are taught to work with their breath to learn concentration. Once your ability to concentrate has ripened -- expect this to take a few months -- you may either sit "shikantaza" -- which means "just sitting" -- or do koan study with a Zen teacher.
Why Is Zazen So Important?
Like many aspects of Buddhism, most of us have to practice zazen for a while to appreciate zazen. At first you might think of it primarily as mind training, and of course it is. If you stay with the practice, however, your understanding of why you sit will change. I can't tell you how it will change, because this will be your own personal and intimate journey, not mine.
One of the most difficult parts of zazen for most people to comprehend is sitting with no goals or expectations, including an expectation of "getting enlightened." Most of us do sit with goals and expectations for months or years before the goals are exhausted and we "just sit." Along the way, you learn a lot about yourself.
You may find "experts" who will tell you zazen is optional in Zen, but such experts are dilettantes. I don't care how many degrees they have or how many books they've written; they are mistaken. This misunderstanding of the role of zazen comes from misreadings of Zen literature, which is common because Zen literature makes no sense to literal readers.
Why Zen Makes No Sense
It isn't true that Zen makes no sense. Rather, "making sense" of it requires understanding language differently from the way we normally understand it.
Zen literature is full of vexatious exchanges such as Moshan's "Its Peak Cannot Be Seen" that defy literal interpretation. However, these are not random, Dadaist utterings. Something specific is intended. How do you understand it?
Bodhidharma said that Zen is "direct pointing to the mind." Understanding is gained through intimate experience, not through intellect or expository prose. Words may be used, but they are used in a presentational way, not a literal way.
Zen teacher Robert Aitken wrote in The Gateless Barrier (North Point Press, 1991, pp. 48-49):
"The presentational mode of communication is very important in Zen Buddhist teaching. This mode can be clarified by Susanne Langer's landmark book on symbolic logic called Philosophy in a New Key. She distinguishes between two kinds of language: 'Presentational' and 'Discursive.' The presentational might be in words, but it might also be a laugh, a cry, a blow, or any other kind of communicative action. It is poetical and nonexplanatory - the expression of Zen. The discursive, by contrast, is prosaic and explanatory. … The discursive has a place in a Zen discourse like this one, but it tends to dilute direct teaching."
There is no secret decoder ring that will help you decipher Zenspeak. After you've practiced a while, particularly with a teacher, you catch on. Or not. Let me just say that the Web is peppered with academic explanations of koans that are painfully and horribly wrong, because the "scholar" analyzed the koan as if it were discursive prose.
So, how do you understand it? If you want to understand Zen, go face the dragon in the cave for yourself.
The Dragon in the Cave
Wherever Zen has established itself, it has rarely been one of the larger or more popular sects of Buddhism. The truth is, it's a very difficult path, particularly for laypeople. I don't think it's for everybody.
On the other hand, for a small sect Zen has had a disproportionate impact on the art and culture of Asia, especially in China and Japan. Beyond kung fu and other martial arts, Zen has influenced painting, poetry, music, flower arranging, and the tea ceremony.
Ultimately, Zen is about coming face-to-face with yourself, in a very direct and intimate way. This is not easy. But if you like a challenge -- check it out.
Posted by Gyokei Yokoyama at
10:05