2014年03月09日
Verse for Arousing the Vow
Verse of Homage to Buddha’s Relics
Shariraimon
translated by Sōtō Zen Text Project, revised by Kōkyō Henkel
舎利禮文
一心頂禮 With wholehearted reverence we bow
万徳円満 to the one fully endowed with myriad virtues,
釈迦如来 Śākyamuni Tathāgata,
真身舎利 to the relics (śarīra) of his true body,
本地法身 the Dharma body which is the fundamental ground,
法界塔婆 and to his stupa, which is the whole universe.
我等禮敬 With deep respect we venerate the one
為我現身 who manifested a body for our sake,
入我我入 which enters us as we enter it;
佛加持故 through the sustaining power of the Buddha,
我証菩提 we verify awakening.
以佛神力 By means of the Buddha’s spiritual power,
利益衆生 we benefit living beings,
発菩提心 arouse the thought of awakening,
修菩薩行 cultivate bodhisattva practice,
同入円寂 and together enter perfect peace,
平等大智 the knowledge of the equality of all things;
今将頂禮 now let us reverently bow.
＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿
Eihei Kōso Hotsuganmon
Ancestor Eihei’s Verse for Arousing the Vow by Eihei Dōgen, 1240
excerpted from Shōbōgenzō Keisei Sanshoku (Valley Sounds, Mountain Colors)
translated by San Francisco Zen Center
永平高祖發願文
We vow with all beings, from this life on throughout countless lives, to hear the true Dharma;
that upon hearing it, no doubt will arise in us, nor will we lack in faith;
that upon meeting it, we shall renounce worldly affairs and maintain the Buddha-Dharma;
and that in doing so, the great earth and all living beings together will attain the Buddha Way.
Although our past evil karma has greatly accumulated, indeed being the cause
and condition of obstacles in practicing the Way,
may all Buddhas and ancestors who have attained the Buddha Way be compassionate to us and
free us from karmic effects, allowing us to practice the Way without hindrance.
May they share with us their compassion, which fills the boundless universe with the virtue of
their enlightenment and teachings.
Buddhas and ancestors of old were as we;
we in the future shall be Buddhas and ancestors.
Revering Buddhas and ancestors, we are one Buddha and one ancestor;
awakening bodhi-mind, we are one bodhi-mind.
Because they extend their compassion to us freely and without limit, we are able
to attain Buddhahood and let go of the attainment.
Therefore, the Chan Master Lung-ya said,
Those who in past lives were not enlightened, will now be enlightened.
In this life, save the body which is the fruit of many lives.
Before Buddhas were enlightened, they were the same as we.
Enlightened people of today are exactly as those of old.”
Quietly explore the farthest reaches of these causes and conditions,
as this practice is the exact transmission of a verified Buddha.
Repenting in this way, one never fails to receive profound help from all Buddhas and ancestors.
By revealing and disclosing our lack of faith and practice before the Buddha,
we melt away the root of transgressions by the power of our repentance.
This is the pure and simple color of true practice, of the true mind of faith, of the true body of faith.
___________________________________________________________________________
Repentance Verse {sangemon 懺悔文} (from verse at end of Chapter 39, Avatamsaka Sūtra)
All my past harmful actions, {ga shaku sho zō sho aku gō 我昔所造諸悪業}
from beginningless greed, hate, and delusion,
{kai yū mu shi ton jin chi 皆由無始貪瞋痴}
born through body, speech, and mind,
{ju shin ku i shi sho shō 從身口意之所生}
I now fully avow and repent. {is-sai ga kon kai san ge 一切我今皆懺悔}
Three Refuges Bowing Verses {sankiraimon 三帰禮文} (Chapter 11, Avatamsaka Sūtra)
I take refuge in Buddha; {ji ki e butsu 自帰依仏}
may all living beings {tō gan shu jō 当願衆生}
embody the great Way, {tai ge dai dō 体解大道}
awakening unsurpassed mind. {hotsu mu jō i 発無上意}
I take refuge in Dharma; {ji kie hō 自帰依法}
may all living beings {tō gan shu jō 当願衆生}
deeply enter the sutra treasury, {jin nyu kyō zō 深入経蔵}
into wisdom like the ocean. {chi e nyo kai 智慧如海}
I take refuge in Sangha; {ji kie sō 自帰依僧}
may all living beings {tō gan shu jō 当願衆生}
harmonize with the great assembly, {tō ri dai shu 統理大衆}
free from hindrance. {is-sai mu ge 一切無礙}
Four Universal Vows {shi gu sei gan mon 四弘誓願文} (from Bodhisattva Necklace Sūtra,
Beings are numberless; I vow to save them. also 6th Ancestor Platform Sūtra)
{shu jō mu hen sei gan do 衆生無邊誓願度}
Afflictions are inexhaustible; I vow to end them.
{bon-nō mu jin sei gan dan 煩惱無盡誓願斷}
Dharma gates are boundless; I vow to enter them.
{hō mon mu ryō sei gan gaku 法門無量誓願學}
Buddha’s Way is unsurpassable; I vow to become it.
{butsu dō mu jō sei gan jō 佛道無上誓願成}
___________________________________________________________________________
Kyōjukaimon
Verses on Teaching and Conferring the Precepts by Eihei Dōgen, partial
(section to be recited during Ryaku Fusatsu, Precepts Renewal Ceremony)
(see commentary in Being Upright by Reb Anderson)
translated by Tenshin Reb Anderson, revised by Kōkyō Henkel
教授戒文
In taking refuge in Buddha, Dharma and Sangha, there are three kinds of merit
and virtue of the Triple Treasure. They are called the One-Bodied Triple Treasure,
the Manifested Triple Treasure and the Abiding-and-Maintaining Triple Treasure.
Unsurpassed complete perfect awakening is the Buddha Treasure; its purity
and freedom from dust is the Dharma Treasure; the virtue of harmony is the
Sangha Treasure. These are called the One-Bodied Triple Treasure.
Manifestation of the realization of awakening is the Buddha Treasure; that
which is realized by Buddha is the Dharma Treasure; learning Buddha-Dharma is
the Sangha Treasure. These are called the Manifested Triple Treasure.
Transforming heavenly beings and humans, manifesting in empty space or in
the dust, is the Buddha Treasure; turning sutras written on palm leaves, turning
the ocean storehouse of sutras, transforming inanimate and animate beings, is the
Dharma Treasure; liberation from all suffering and dropping off the misery of the
three realms is the Sangha Treasure. These are called the Abiding-and-
Maintaining Triple Treasure.
In taking refuge in Buddha, Dharma and Sangha, one acquires the great
precepts of all Buddhas. Buddha is our teacher, not another.
Three Refuges {san ki 三歸} “returning and relying on Buddha, Dharma, Sangha”
Refuge in Buddha {kie butsu 歸依佛}
Refuge in Dharma {kie hō 歸依法}
Refuge in Sangha {kie sō 歸依僧}
Three collective pure precepts {san ju jō kai 三聚淨戒} (from Asanga’s Yogāchārabhūmi)
1. Embracing and sustaining standards of conduct {shō ritsu gi kai 攝律儀戒}
諸佛法律所窟宅也。諸佛法律所根源也
This is the cavernous home of the Dharma and discipline of all Buddhas, it is the
root source of the Dharma and discipline of all Buddhas.
2. Embracing and sustaining good qualities {shō zen bō kai 攝善法戒}
三藐三菩提法。能行所行之道也
This is the Dharma of complete perfect awakening and the Way of the practitioner
and what is practiced.
3. Embracing and sustaining living beings {shō shu jō kai 攝衆生戒}
超凡越聖度自度他也
This is going beyond ordinary, going beyond holy, liberating self and liberating
others.
Ten major prohibitory precepts {jū jū kin kai 十重禁戒} (from Brahmajāla Sūtra)
1. Not killing life {fu sesshō kai 不殺生戒}
生命不殺。佛種増長。可續佛慧命。莫殺生命也
Life is not killed, and the Buddha Seed grows, succeeding to the life of Buddha’s
wisdom; do not kill life
2. Not taking what is not given {fu chū tō kai 不偸盗戒}
心境如如。解脱門開也
In the suchness of mind and objects, the gate of liberation opens.
3. Not indulging in sexual greed {fu in yoku kai 不婬欲戒}
三輪清淨無所希望。諸佛同道者也
Because the three wheels (of subject, object, and action) are pure, nothing is
desired; all Buddhas go the same Way.
4. Not speaking falsely {fu mō go kai 不妄語戒}
法輪本轉無剩無缺。甘露一潤得眞得實也
The Dharma Wheel turns from the beginning, with no excess, no lack; one
moistening of sweet dew is attaining truth, attaining honesty.
5. Not dealing in intoxicants {fu ko shu kai 不酤酒戒}
未將來莫教侵。正是大明也
Where nothing can be brought in, do not defile; truly this is the great brightness.
6. Not speaking of others’ faults {fu setsu ka kai 不説過戒}
於佛法中同道同法同證同行也。莫教説過。莫令亂道
Within Buddha-Dharma, all are in the same Way, the same Dharma, the same
realization, the same practice; do not speak of faults, do not speak haphazardly.
7. Not praising self and belitting others {fu ji san ki ta kai 不自讃毀他戒}
乃佛乃祖證盡空證大地。或現大身空無内外。或現法身地無寸土
Buddhas and Ancestors realize complete emptiness and the great earth;
manifesting the great body, in emptiness there is no inside or outside; manifesting
the Dharma body, on earth there is not an inch of land.
8. Not being possessive of Dharma or wealth {fu ken hō zai kai 不慳法財戒}
一句一偈萬象百草也。一法一證諸佛諸祖也。從來未曾慳也
One phrase, one verse is myriad images and the hundred grasses; one Dharma,
one realization is all Buddhas and all Ancestors; from the beginning, there has
been no stinginess.
9. Not being angry {fu shin'i kai 不瞋恚戒}
非退非進。非實非虚。有光明雲海。有莊嚴雲海
Without stepping back, without advancing, without true or false, there is an ocean
of bright clouds, there is an ocean of dignified clouds.
10. Not disparaging the Three Treasures {fu hō san bō kai 不謗三宝戒}
現身演法。世間津梁。徳歸薩婆若海。不可稱量。頂戴奉勤也
The body is manifested, the Dharma is enacted, and there is a bridge in the world
for crossing over. The virtue returns to the ocean of all-knowing wisdom. It is
unfathomable and should be received with devotion and respect.
＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿
Having chanted
Verse of Homage to Buddha’s Relics
Ancestor Eihei’s Verse for Arousing the Vow
Verses on Teaching and Conferring the Precepts
Three collective pure precepts
Ten major prohibitory precepts
we reverently offer the merit generated thereby to
Great Teacher Eihei Dōgen 永平道元 大和尚, the seeker of Buddha's way
Great Teacher Koun Ejō 孤雲懷奘 大和尚
Great Teacher Tettsu Gikai 徹通義介 大和尚 , the succesors of Buddha's true teachings
Great Teacher Keizan Jōkin 瑩山紹瑾 大和尚 . the propagandist of the faith
May their unsurpassed determination prevail the minds of seekers.
Let us now extend the merit to the further enhancement of Buddhist devotions and
their fulfillment of life.
May all sentient beings throughout the dharma realm equally perfect the understanding.
○ All Buddhas, ten directions, three times
All honored ones, Bodhisattva-Mahāsattvas
○ Great Perfect Wisdom, Mahā Prajñā Pāramitā
Shariraimon
translated by Sōtō Zen Text Project, revised by Kōkyō Henkel
舎利禮文
一心頂禮 With wholehearted reverence we bow
万徳円満 to the one fully endowed with myriad virtues,
釈迦如来 Śākyamuni Tathāgata,
真身舎利 to the relics (śarīra) of his true body,
本地法身 the Dharma body which is the fundamental ground,
法界塔婆 and to his stupa, which is the whole universe.
我等禮敬 With deep respect we venerate the one
為我現身 who manifested a body for our sake,
入我我入 which enters us as we enter it;
佛加持故 through the sustaining power of the Buddha,
我証菩提 we verify awakening.
以佛神力 By means of the Buddha’s spiritual power,
利益衆生 we benefit living beings,
発菩提心 arouse the thought of awakening,
修菩薩行 cultivate bodhisattva practice,
同入円寂 and together enter perfect peace,
平等大智 the knowledge of the equality of all things;
今将頂禮 now let us reverently bow.
＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿
Eihei Kōso Hotsuganmon
Ancestor Eihei’s Verse for Arousing the Vow by Eihei Dōgen, 1240
excerpted from Shōbōgenzō Keisei Sanshoku (Valley Sounds, Mountain Colors)
translated by San Francisco Zen Center
永平高祖發願文
We vow with all beings, from this life on throughout countless lives, to hear the true Dharma;
that upon hearing it, no doubt will arise in us, nor will we lack in faith;
that upon meeting it, we shall renounce worldly affairs and maintain the Buddha-Dharma;
and that in doing so, the great earth and all living beings together will attain the Buddha Way.
Although our past evil karma has greatly accumulated, indeed being the cause
and condition of obstacles in practicing the Way,
may all Buddhas and ancestors who have attained the Buddha Way be compassionate to us and
free us from karmic effects, allowing us to practice the Way without hindrance.
May they share with us their compassion, which fills the boundless universe with the virtue of
their enlightenment and teachings.
Buddhas and ancestors of old were as we;
we in the future shall be Buddhas and ancestors.
Revering Buddhas and ancestors, we are one Buddha and one ancestor;
awakening bodhi-mind, we are one bodhi-mind.
Because they extend their compassion to us freely and without limit, we are able
to attain Buddhahood and let go of the attainment.
Therefore, the Chan Master Lung-ya said,
Those who in past lives were not enlightened, will now be enlightened.
In this life, save the body which is the fruit of many lives.
Before Buddhas were enlightened, they were the same as we.
Enlightened people of today are exactly as those of old.”
Quietly explore the farthest reaches of these causes and conditions,
as this practice is the exact transmission of a verified Buddha.
Repenting in this way, one never fails to receive profound help from all Buddhas and ancestors.
By revealing and disclosing our lack of faith and practice before the Buddha,
we melt away the root of transgressions by the power of our repentance.
This is the pure and simple color of true practice, of the true mind of faith, of the true body of faith.
___________________________________________________________________________
Repentance Verse {sangemon 懺悔文} (from verse at end of Chapter 39, Avatamsaka Sūtra)
All my past harmful actions, {ga shaku sho zō sho aku gō 我昔所造諸悪業}
from beginningless greed, hate, and delusion,
{kai yū mu shi ton jin chi 皆由無始貪瞋痴}
born through body, speech, and mind,
{ju shin ku i shi sho shō 從身口意之所生}
I now fully avow and repent. {is-sai ga kon kai san ge 一切我今皆懺悔}
Three Refuges Bowing Verses {sankiraimon 三帰禮文} (Chapter 11, Avatamsaka Sūtra)
I take refuge in Buddha; {ji ki e butsu 自帰依仏}
may all living beings {tō gan shu jō 当願衆生}
embody the great Way, {tai ge dai dō 体解大道}
awakening unsurpassed mind. {hotsu mu jō i 発無上意}
I take refuge in Dharma; {ji kie hō 自帰依法}
may all living beings {tō gan shu jō 当願衆生}
deeply enter the sutra treasury, {jin nyu kyō zō 深入経蔵}
into wisdom like the ocean. {chi e nyo kai 智慧如海}
I take refuge in Sangha; {ji kie sō 自帰依僧}
may all living beings {tō gan shu jō 当願衆生}
harmonize with the great assembly, {tō ri dai shu 統理大衆}
free from hindrance. {is-sai mu ge 一切無礙}
Four Universal Vows {shi gu sei gan mon 四弘誓願文} (from Bodhisattva Necklace Sūtra,
Beings are numberless; I vow to save them. also 6th Ancestor Platform Sūtra)
{shu jō mu hen sei gan do 衆生無邊誓願度}
Afflictions are inexhaustible; I vow to end them.
{bon-nō mu jin sei gan dan 煩惱無盡誓願斷}
Dharma gates are boundless; I vow to enter them.
{hō mon mu ryō sei gan gaku 法門無量誓願學}
Buddha’s Way is unsurpassable; I vow to become it.
{butsu dō mu jō sei gan jō 佛道無上誓願成}
___________________________________________________________________________
Kyōjukaimon
Verses on Teaching and Conferring the Precepts by Eihei Dōgen, partial
(section to be recited during Ryaku Fusatsu, Precepts Renewal Ceremony)
(see commentary in Being Upright by Reb Anderson)
translated by Tenshin Reb Anderson, revised by Kōkyō Henkel
教授戒文
In taking refuge in Buddha, Dharma and Sangha, there are three kinds of merit
and virtue of the Triple Treasure. They are called the One-Bodied Triple Treasure,
the Manifested Triple Treasure and the Abiding-and-Maintaining Triple Treasure.
Unsurpassed complete perfect awakening is the Buddha Treasure; its purity
and freedom from dust is the Dharma Treasure; the virtue of harmony is the
Sangha Treasure. These are called the One-Bodied Triple Treasure.
Manifestation of the realization of awakening is the Buddha Treasure; that
which is realized by Buddha is the Dharma Treasure; learning Buddha-Dharma is
the Sangha Treasure. These are called the Manifested Triple Treasure.
Transforming heavenly beings and humans, manifesting in empty space or in
the dust, is the Buddha Treasure; turning sutras written on palm leaves, turning
the ocean storehouse of sutras, transforming inanimate and animate beings, is the
Dharma Treasure; liberation from all suffering and dropping off the misery of the
three realms is the Sangha Treasure. These are called the Abiding-and-
Maintaining Triple Treasure.
In taking refuge in Buddha, Dharma and Sangha, one acquires the great
precepts of all Buddhas. Buddha is our teacher, not another.
Three Refuges {san ki 三歸} “returning and relying on Buddha, Dharma, Sangha”
Refuge in Buddha {kie butsu 歸依佛}
Refuge in Dharma {kie hō 歸依法}
Refuge in Sangha {kie sō 歸依僧}
Three collective pure precepts {san ju jō kai 三聚淨戒} (from Asanga’s Yogāchārabhūmi)
1. Embracing and sustaining standards of conduct {shō ritsu gi kai 攝律儀戒}
諸佛法律所窟宅也。諸佛法律所根源也
This is the cavernous home of the Dharma and discipline of all Buddhas, it is the
root source of the Dharma and discipline of all Buddhas.
2. Embracing and sustaining good qualities {shō zen bō kai 攝善法戒}
三藐三菩提法。能行所行之道也
This is the Dharma of complete perfect awakening and the Way of the practitioner
and what is practiced.
3. Embracing and sustaining living beings {shō shu jō kai 攝衆生戒}
超凡越聖度自度他也
This is going beyond ordinary, going beyond holy, liberating self and liberating
others.
Ten major prohibitory precepts {jū jū kin kai 十重禁戒} (from Brahmajāla Sūtra)
1. Not killing life {fu sesshō kai 不殺生戒}
生命不殺。佛種増長。可續佛慧命。莫殺生命也
Life is not killed, and the Buddha Seed grows, succeeding to the life of Buddha’s
wisdom; do not kill life
2. Not taking what is not given {fu chū tō kai 不偸盗戒}
心境如如。解脱門開也
In the suchness of mind and objects, the gate of liberation opens.
3. Not indulging in sexual greed {fu in yoku kai 不婬欲戒}
三輪清淨無所希望。諸佛同道者也
Because the three wheels (of subject, object, and action) are pure, nothing is
desired; all Buddhas go the same Way.
4. Not speaking falsely {fu mō go kai 不妄語戒}
法輪本轉無剩無缺。甘露一潤得眞得實也
The Dharma Wheel turns from the beginning, with no excess, no lack; one
moistening of sweet dew is attaining truth, attaining honesty.
5. Not dealing in intoxicants {fu ko shu kai 不酤酒戒}
未將來莫教侵。正是大明也
Where nothing can be brought in, do not defile; truly this is the great brightness.
6. Not speaking of others’ faults {fu setsu ka kai 不説過戒}
於佛法中同道同法同證同行也。莫教説過。莫令亂道
Within Buddha-Dharma, all are in the same Way, the same Dharma, the same
realization, the same practice; do not speak of faults, do not speak haphazardly.
7. Not praising self and belitting others {fu ji san ki ta kai 不自讃毀他戒}
乃佛乃祖證盡空證大地。或現大身空無内外。或現法身地無寸土
Buddhas and Ancestors realize complete emptiness and the great earth;
manifesting the great body, in emptiness there is no inside or outside; manifesting
the Dharma body, on earth there is not an inch of land.
8. Not being possessive of Dharma or wealth {fu ken hō zai kai 不慳法財戒}
一句一偈萬象百草也。一法一證諸佛諸祖也。從來未曾慳也
One phrase, one verse is myriad images and the hundred grasses; one Dharma,
one realization is all Buddhas and all Ancestors; from the beginning, there has
been no stinginess.
9. Not being angry {fu shin'i kai 不瞋恚戒}
非退非進。非實非虚。有光明雲海。有莊嚴雲海
Without stepping back, without advancing, without true or false, there is an ocean
of bright clouds, there is an ocean of dignified clouds.
10. Not disparaging the Three Treasures {fu hō san bō kai 不謗三宝戒}
現身演法。世間津梁。徳歸薩婆若海。不可稱量。頂戴奉勤也
The body is manifested, the Dharma is enacted, and there is a bridge in the world
for crossing over. The virtue returns to the ocean of all-knowing wisdom. It is
unfathomable and should be received with devotion and respect.
＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿
Having chanted
Verse of Homage to Buddha’s Relics
Ancestor Eihei’s Verse for Arousing the Vow
Verses on Teaching and Conferring the Precepts
Three collective pure precepts
Ten major prohibitory precepts
we reverently offer the merit generated thereby to
Great Teacher Eihei Dōgen 永平道元 大和尚, the seeker of Buddha's way
Great Teacher Koun Ejō 孤雲懷奘 大和尚
Great Teacher Tettsu Gikai 徹通義介 大和尚 , the succesors of Buddha's true teachings
Great Teacher Keizan Jōkin 瑩山紹瑾 大和尚 . the propagandist of the faith
May their unsurpassed determination prevail the minds of seekers.
Let us now extend the merit to the further enhancement of Buddhist devotions and
their fulfillment of life.
May all sentient beings throughout the dharma realm equally perfect the understanding.
○ All Buddhas, ten directions, three times
All honored ones, Bodhisattva-Mahāsattvas
○ Great Perfect Wisdom, Mahā Prajñā Pāramitā
Posted by Gyokei Yokoyama at
23:28
2014年03月09日
Teachings to honor Japanese ancestors
Genjō Kōan: Actualizing the Fundamental Point by Eihei Dōgen, 1233
(see commentary in Flowers Fall by Hakuun Yasutani)
translated by Kazuaki Tanahashi and Robert Aitken, revised by SFZC
〇As all things are Buddha-Dharma,
there is delusion and realization, practice, birth and death, and
there are Buddhas and sentient beings.
As the myriad things are without an abiding self,
there is no delusion, no realization,
no Buddha, no sentient being,
no birth and death.
〇The Buddha Way is, basically, leaping clear of the many and the one;
thus there are birth and death,
delusion and realization,
sentient beings and Buddhas.
Yet, in attachment blossoms fall,
and in aversion weeds spread.
To carry yourself forward and experience myriad things is delusion.
That myriad things come forth and experience themselves is awakening.
Those who have great realization of delusion are Buddhas;
those who are greatly deluded about realization are sentient beings.
Further, there are those who continue realizing beyond realization,
who are in delusion throughout delusion.
When Buddhas are truly Buddhas they do not necessarily notice that they are Buddhas.
However, they are actualized Buddhas, who go on actualizing Buddhas.
When you see forms or hear sounds fully engaging body-and-mind,
you grasp things directly.
Unlike things and their reflections in the mirror,
and unlike the moon and its reflection in the water,
when one side is illuminated the other side is dark.
To study the Buddha Way is to study the self.
To study the self is to forget the self.
To forget the self is to be actualized by myriad things.
When actualized by myriad things, your body and mind as well as
the bodies and minds of others drop away.
No trace of realization remains, and this no-trace continues endlessly.
When you first seek Dharma, you imagine you are far away from its environs.
But Dharma is already correctly transmitted;
you are immediately your original self.
〇When you ride in a boat and watch the shore,
you might assume that the shore is moving.
But when you keep your eyes closely on the boat,
you can see that the boat moves.
Likewise, if you examine myriad things with a confused body and mind
you might suppose that your mind and nature are permanent.
When you practice intimately and return to where you are,
it will be clear that nothing at all has unchanging self.
Firewood becomes ash,
It does not become firewood again.
Yet, do not suppose
the ash is future and the firewood past.
You should understand that firewood abides
in the phenomenal expression of firewood
fully including past and future,
and is independent of past and future.
Ash abides in the phenomenal expression of ash
fully including future and past.
Just as firewood does not become firewood again
after it turns ash, you do not return to birth after death.
This being so, it is an established way in Buddha-Dharma
to deny that birth turns into death.
Accordingly, birth is understood as no-birth.
It is an unshakable teaching in Buddha's discourse
Death does not turn into birth.
Accordingly, death is understood as no-death.
Birth is an expression complete this moment.
Death is an expression complete this moment.
They are like winter and spring.
You do not call winter the beginning of spring,
nor summer the end of spring.
Enlightenment is like the moon reflected in the water.
The moon does not get wet, nor is the water broken.
Although its light is wide and great,
the moon is reflected even in a puddle an inch wide.
The whole moon and the entire sky are reflected in dewdrops
on the grass, or even in one drop of water.
Enlightenment does not divide you,
just as the moon does not break the water.
You cannot hinder enlightenment,
just as a drop of water does not hinder the moon in the sky.
〇The depth of the drop is the height of the moon.
Each reflection, however long or short its duration,
manifests the vastness of the dewdrop, and
realizes the limitlessness of the moonlight in the sky.
When Dharma does not fill your whole body and mind,
you think it is already sufficient.
When Dharma fills your body and mind,
you understand that something is missing.
For example, when you sail out in a boat to the midst of an ocean
where no land is in sight, and view the four directions, the ocean looks circular, and does not look any other way.
But the ocean is neither round nor square;
its features are infinite in variety.
It is like a palace.
It is like a jewel.
It only looks circular as far as you can see at that time.
All things are like this.
Though there are many features in the dusty world and the world beyond conditions,
you see and understand only what your eye of practice can reach.
In order to learn the nature of the myriad things,
you must know that although they may look round or square,
the other features of oceans and mountains are infinite in variety;
whole worlds are there.
It is so not only around you,
but also directly beneath your feet, or in a drop of water.
A fish swims in the ocean,
and no matter how far it swims
there is no end to the water.
A bird flies in the sky,
and no matter how far it flies,
there is no end to the air.
However, the fish and the bird have never left their elements.
When their activity is large
their field is large.
When their need is small
their field is small.
Thus, each of them totally covers its full range, and
each of them totally experiences its realm.
If the bird leaves the air it will die at once.
If the fish leaves the water it will die at once.
Know that water is life and air is life.
The bird is life and the fish is life.
Life must be the bird and life must be the fish.
It is possible to illustrate this with more analogies.
Practice, enlightenment, and people are like this.
Now if a bird or a fish tries to reach
the end of its element before moving in it,
this bird or this fish will not find its way or its place.
When you find your place where you are,
practice occurs, actualizing the fundamental point.
When you find your way at this moment,
practice occurs, actualizing the fundamental point;
For the place, the Way, is neither large nor small,
neither yours nor others'.
The place, the Way, has not carried over from the past,
and it is not merely arising now.
Accordingly, in the practice-enlightenment of the Buddha Way,
meeting one thing is mastering it;
doing one practice is practicing completely.
Here is the place; here the Way unfolds.
The boundary of realization is not distinct,
for the realization comes forth simultaneously with the mastery of Buddha-Dharma.
Do not suppose that what you realize becomes your knowledge and is grasped by your consciousness.
Although actualized immediately, the inconceivable may not be distinctly apparent.
〇Its appearance is beyond your knowledge.
Zen master Baoche of Mount Mayu was fanning himself.
A monk approached and said,
Master, the nature of wind is permanent and there is no place it does not reach.
Why, then do you fan yourself?
Although you understand that the nature of wind is permanent,
Baoche replied,
you do not understand the meaning of its reaching everywhere.
What is the meaning of its reaching everywhere?
asked the monk again.
The master just kept fanning himself.
The monk bowed deeply.
〇The actualization of the Buddha-Dharma,
the vital path of its correct transmission, is like this.
If you say that you do not need to fan yourself
because the nature of wind is permanent
and you can have wind without fanning,
you will understand neither permanence nor the nature of wind.
●The nature of wind is permanent;
because of that, the wind of the Buddha's house brings forth
●the gold of the earth and makes fragrant the cream of the long river.
_______________________________________________________________________
Having chanted
Genjō Kōan: Actualizing the Fundamental Point
we reverently offer the merit generated thereby to
▲
our eminent ancestors in Japan:
Great Teacher Eihei Dōgen 永平道元 大和尚
Great Teacher Koun Ejō 孤雲懷奘 大和尚
Great Teacher Tettsu Gikai 徹通義介 大和尚
Great Teacher Keizan Jōkin 瑩山紹瑾 大和尚
Great Teacher Ryōkan Daigu 良寛大愚 大和尚
Great Teacher Manzan Dōhaku 卍山道白 大和尚
Great Teacher Menzan Zuihō 面山瑞方 大和尚
May our chanting and prayer adorn their awakening and the unsurpassed fruit of buddhahood.
We further offer the merit to:
all the great teachers and masters who maintained the wheel of Dharma in Japan.
Let us now extend the merit to the peace of all sentient beings in all realms in the ten directions.
○ All Buddhas, ten directions, three times
All honored ones, Bodhisattva-Mahāsattvas
○ Great Perfect Wisdom, Mahā Prajñā Pāramitā
(see commentary in Flowers Fall by Hakuun Yasutani)
translated by Kazuaki Tanahashi and Robert Aitken, revised by SFZC
〇As all things are Buddha-Dharma,
there is delusion and realization, practice, birth and death, and
there are Buddhas and sentient beings.
As the myriad things are without an abiding self,
there is no delusion, no realization,
no Buddha, no sentient being,
no birth and death.
〇The Buddha Way is, basically, leaping clear of the many and the one;
thus there are birth and death,
delusion and realization,
sentient beings and Buddhas.
Yet, in attachment blossoms fall,
and in aversion weeds spread.
To carry yourself forward and experience myriad things is delusion.
That myriad things come forth and experience themselves is awakening.
Those who have great realization of delusion are Buddhas;
those who are greatly deluded about realization are sentient beings.
Further, there are those who continue realizing beyond realization,
who are in delusion throughout delusion.
When Buddhas are truly Buddhas they do not necessarily notice that they are Buddhas.
However, they are actualized Buddhas, who go on actualizing Buddhas.
When you see forms or hear sounds fully engaging body-and-mind,
you grasp things directly.
Unlike things and their reflections in the mirror,
and unlike the moon and its reflection in the water,
when one side is illuminated the other side is dark.
To study the Buddha Way is to study the self.
To study the self is to forget the self.
To forget the self is to be actualized by myriad things.
When actualized by myriad things, your body and mind as well as
the bodies and minds of others drop away.
No trace of realization remains, and this no-trace continues endlessly.
When you first seek Dharma, you imagine you are far away from its environs.
But Dharma is already correctly transmitted;
you are immediately your original self.
〇When you ride in a boat and watch the shore,
you might assume that the shore is moving.
But when you keep your eyes closely on the boat,
you can see that the boat moves.
Likewise, if you examine myriad things with a confused body and mind
you might suppose that your mind and nature are permanent.
When you practice intimately and return to where you are,
it will be clear that nothing at all has unchanging self.
Firewood becomes ash,
It does not become firewood again.
Yet, do not suppose
the ash is future and the firewood past.
You should understand that firewood abides
in the phenomenal expression of firewood
fully including past and future,
and is independent of past and future.
Ash abides in the phenomenal expression of ash
fully including future and past.
Just as firewood does not become firewood again
after it turns ash, you do not return to birth after death.
This being so, it is an established way in Buddha-Dharma
to deny that birth turns into death.
Accordingly, birth is understood as no-birth.
It is an unshakable teaching in Buddha's discourse
Death does not turn into birth.
Accordingly, death is understood as no-death.
Birth is an expression complete this moment.
Death is an expression complete this moment.
They are like winter and spring.
You do not call winter the beginning of spring,
nor summer the end of spring.
Enlightenment is like the moon reflected in the water.
The moon does not get wet, nor is the water broken.
Although its light is wide and great,
the moon is reflected even in a puddle an inch wide.
The whole moon and the entire sky are reflected in dewdrops
on the grass, or even in one drop of water.
Enlightenment does not divide you,
just as the moon does not break the water.
You cannot hinder enlightenment,
just as a drop of water does not hinder the moon in the sky.
〇The depth of the drop is the height of the moon.
Each reflection, however long or short its duration,
manifests the vastness of the dewdrop, and
realizes the limitlessness of the moonlight in the sky.
When Dharma does not fill your whole body and mind,
you think it is already sufficient.
When Dharma fills your body and mind,
you understand that something is missing.
For example, when you sail out in a boat to the midst of an ocean
where no land is in sight, and view the four directions, the ocean looks circular, and does not look any other way.
But the ocean is neither round nor square;
its features are infinite in variety.
It is like a palace.
It is like a jewel.
It only looks circular as far as you can see at that time.
All things are like this.
Though there are many features in the dusty world and the world beyond conditions,
you see and understand only what your eye of practice can reach.
In order to learn the nature of the myriad things,
you must know that although they may look round or square,
the other features of oceans and mountains are infinite in variety;
whole worlds are there.
It is so not only around you,
but also directly beneath your feet, or in a drop of water.
A fish swims in the ocean,
and no matter how far it swims
there is no end to the water.
A bird flies in the sky,
and no matter how far it flies,
there is no end to the air.
However, the fish and the bird have never left their elements.
When their activity is large
their field is large.
When their need is small
their field is small.
Thus, each of them totally covers its full range, and
each of them totally experiences its realm.
If the bird leaves the air it will die at once.
If the fish leaves the water it will die at once.
Know that water is life and air is life.
The bird is life and the fish is life.
Life must be the bird and life must be the fish.
It is possible to illustrate this with more analogies.
Practice, enlightenment, and people are like this.
Now if a bird or a fish tries to reach
the end of its element before moving in it,
this bird or this fish will not find its way or its place.
When you find your place where you are,
practice occurs, actualizing the fundamental point.
When you find your way at this moment,
practice occurs, actualizing the fundamental point;
For the place, the Way, is neither large nor small,
neither yours nor others'.
The place, the Way, has not carried over from the past,
and it is not merely arising now.
Accordingly, in the practice-enlightenment of the Buddha Way,
meeting one thing is mastering it;
doing one practice is practicing completely.
Here is the place; here the Way unfolds.
The boundary of realization is not distinct,
for the realization comes forth simultaneously with the mastery of Buddha-Dharma.
Do not suppose that what you realize becomes your knowledge and is grasped by your consciousness.
Although actualized immediately, the inconceivable may not be distinctly apparent.
〇Its appearance is beyond your knowledge.
Zen master Baoche of Mount Mayu was fanning himself.
A monk approached and said,
Master, the nature of wind is permanent and there is no place it does not reach.
Why, then do you fan yourself?
Although you understand that the nature of wind is permanent,
Baoche replied,
you do not understand the meaning of its reaching everywhere.
What is the meaning of its reaching everywhere?
asked the monk again.
The master just kept fanning himself.
The monk bowed deeply.
〇The actualization of the Buddha-Dharma,
the vital path of its correct transmission, is like this.
If you say that you do not need to fan yourself
because the nature of wind is permanent
and you can have wind without fanning,
you will understand neither permanence nor the nature of wind.
●The nature of wind is permanent;
because of that, the wind of the Buddha's house brings forth
●the gold of the earth and makes fragrant the cream of the long river.
_______________________________________________________________________
Having chanted
Genjō Kōan: Actualizing the Fundamental Point
we reverently offer the merit generated thereby to
▲
our eminent ancestors in Japan:
Great Teacher Eihei Dōgen 永平道元 大和尚
Great Teacher Koun Ejō 孤雲懷奘 大和尚
Great Teacher Tettsu Gikai 徹通義介 大和尚
Great Teacher Keizan Jōkin 瑩山紹瑾 大和尚
Great Teacher Ryōkan Daigu 良寛大愚 大和尚
Great Teacher Manzan Dōhaku 卍山道白 大和尚
Great Teacher Menzan Zuihō 面山瑞方 大和尚
May our chanting and prayer adorn their awakening and the unsurpassed fruit of buddhahood.
We further offer the merit to:
all the great teachers and masters who maintained the wheel of Dharma in Japan.
Let us now extend the merit to the peace of all sentient beings in all realms in the ten directions.
○ All Buddhas, ten directions, three times
All honored ones, Bodhisattva-Mahāsattvas
○ Great Perfect Wisdom, Mahā Prajñā Pāramitā
Posted by Gyokei Yokoyama at
11:36
2014年03月09日
Sutras to honor Chinese ancestors
Song of the Trusting Mind 信心銘
(Verses on the Faith Mind)
Xinxinming by Jianzhi Sengcan (Ch.), Shinjinmei by Kanchi Sōsan (Jap.) (d.606)
Mirror Wisdom, Sangha Gem 鑑智僧璨 (Third Chinese Ancestor)
(see commentary in Trust in Mind by Mu Soeng)
translated by Richard B. Clarke, revised by Kōkyō Henkel
至道無難 The Great Way is not difficult
唯嫌揀擇 for those who hold no preferences.
但莫憎愛 When longing and aversion are both absent,
洞然明白 everything becomes clear and undisguised.
毫釐有差 Make the smallest distinction, however,
天地懸隔 and heaven and earth are set infinitely apart.
欲得現前 If you wish to see the truth
莫存順逆 then hold no opinion for or against.
違順相爭 The struggle of likes and dislikes
是爲心病 is the disease of the mind.
不識玄旨 When the deep meaning of things is not understood,
徒勞念靜 the mind's essential peace is disturbed to no avail.
圓同太虚 The Way is perfect like vast space,
無欠無餘 where nothing is lacking and nothing is extra.
良由取捨 Indeed, it is due to our choosing or rejecting
所以不如 that we do not see thus.
莫逐有縁 Live neither in entanglement with things,
勿住空忍 nor passively in emptiness.
一種平懷 Be serene without striving activity in the oneness of things,
泯然自盡 and such erroneous views will disappear by themselves.
止動歸止 When you try to stop activity to achieve passivity,
止更彌動 your very effort fills you with activity.
唯滯兩邊 As long as you remain in one extreme or the other,
寧知一種 you will never know oneness.
一種不通 Those who do not live in the single Way
兩處失功 fail in both activity and passivity, assertion and denial.
遣有沒有 To deny the existence of things is to get stuck in existence;
從空背空 to assert the emptiness of things is to turn away from emptiness.
多言多慮 The more you talk and think about it,
轉不相應 the further astray you wander from the truth.
絶言絶慮 Stop talking and thinking,
無處不通 and there is nothing you will not be able to know.
歸根得旨 To return to the root is to find the meaning,
隨照失宗 but to pursue appearances is to miss the source.
須臾返照 At the moment of turning the light of awareness around,
勝卻前空 there is a going beyond appearance and emptiness.
前空轉變 The changes that appear to occur in the empty world
皆由妄見 we call real only because of ignorance.
不用求眞 Do not search for the truth;
唯須息見 only cease to hold opinions.
二見不住 Dualistic constructs do not abide,
慎莫追尋 so take care not to pursue them.
纔有是非 If there is even a trace of this and that, right and wrong,
紛然失心 the mind will be lost in confusion.
二由一有 Although all dualities come from the one,
一亦莫守 do not be attached even to this one.
一心不生 When the one mind is unborn,
萬法無咎 nothing in the world can offend,
無咎無法 and when a thing can no longer offend, it ceases to exist in the old way.
不生不心 When no discriminating thoughts arise, the old mind ceases to exist.
能隨境滅 When thought objects vanish, the thinker vanishes,
境逐能沈 and when the thinker vanishes, objects vanish.
境由能境 Objects are objects because of the subject;
能由境能 The subject is subject because of objects.
欲知兩段 If you wish to understand these two,
元是一空 originally they are one emptiness.
一空同兩 In this one emptiness, the two are inseparable,
齊含萬象 equally containing myriad images.
不見精麁 If you do not discriminate between coarse and fine,
寧有偏黨 you will not give rise to prejudice.
大道體寛 To live in the Great Way
無易無難 is neither easy nor difficult,
小見狐疑 but those with limited views are fearful and doubting:
轉急轉遲 the faster they hurry, the slower they go.
執之失度 In attachment balance is lost,
必入邪路 and they surely enter the wrong path.
放之自然 Just let things be in their own way,
體無去住 and the whole will neither go nor abide.
任性合道 Accept your nature and accord with the Way,
逍遙絶惱 and you will walk freely and undisturbed.
繋念乖眞 When thought is in bondage the truth is hidden,
昏沈不好 for everything is murky and unclear,
不好勞神 and unclarity brings annoyance and weariness.
何用疏親 What’s the use of making distinctions and separations?
欲取一乘 If you wish to enter the One Vehicle,
勿惡六塵 do not disdain the six senses.
六塵不惡 The six senses not being disdained
還同正覺 is the same as true awakening.
智者無爲 The wise have nothing to do,
愚人自縛 but the foolish bind themselves.
法無異法 There is one Dharma, not many;
妄自愛著 it’s foolish to long for anything.
將心用心 To seek mind with mind
豈非大錯 is the greatest of all mistakes.
迷生寂亂 Rest and unrest derive from illusion;
悟無好惡 in enlightenment there is no good and bad.
一切二邊 All dualities come from
妄自斟酌 false deliberation;
夢幻虚華 they are like dreams of flowers in the sky:
何勞把捉 why try to grasp them?
得失是非 Gain and loss, right and wrong:
一時放卻 let them go at once.
眼若不睡 If the eye never sleeps,
諸夢自除 all dreams will naturally cease.
心若不異 If the mind makes no discriminations, (start of 3rd section)
萬法一如 the myriad things are one suchness.
一如體玄 One suchness embodies the mystery,
兀爾忘虚 released from all entanglements.
萬法齊觀 When all things are seen equally,
歸復自然 they return to themselves.
泯其所以 In this causeless, relationless state
不可方比 no comparisons or analogies are possible.
止動無動 In rest or movement, nothing moves;
動止無止 in movement or rest, nothing rests.
兩既不成 When such dualities cease to exist,
一何有爾 oneness itself cannot exist.
究竟窮極 To this ultimate finality
不存軌則 no law or description applies.
契心平等 For the unified peaceful mind,
所作倶息 all self-centered striving ceases.
狐疑盡淨 Doubts completely vanish
正信調直 and a life of true trust is possible.
一切不留 With a single stroke we are freed from fixation;
無可記憶 nothing clings to us and we hold to nothing.
虚明自照 All is empty, clear, and self-illuminating,
不勞心力 with no exertion of the mind's power.
非思量處 Here thought, feeling,
識情難測 knowledge, and imagination are of no value.
眞如法界 In this world of suchness
無他無自 there is neither self nor other
要急相應 To come directly into harmony with this reality
唯言不二 just simply say, 'nondual.'
不二皆同 In this nonduality nothing is separate,
無不包容 nothing excluded.
十方智者 All wise ones everywhere
皆入此宗 enter this source,
宗非促延 and this source is beyond hurry or delay;
一念萬年 a single thought is ten thousand years.
無在不在 Here and not here do not apply;
十方目前 the infinite universe stands always before your eyes.
極小同大 Infinitely large and infinitely small; no difference,
忘絶境界 for definitions have vanished.
極大同小 Infinitely small and infinitely large;
不見邊表 no boundaries are seen.
有即是無 Being itself is non-being,
無即是有 and non-being is itself being.
若不如此 Don't waste time in doubts and arguments
必不相守 that have nothing to do with this.
一即一切 One is all,
一切即一 all is one, without distinction.
但能如是 To just be thus
何慮不畢 is to be without anxiety about non-perfection.
信心不二 The trusting mind is without duality,
不二信心 Nonduality is the trusting mind.
言語道斷 Here the way of words is cut,
非去來今 without past, future, or present.
_______________________________________________________________
Harmony of Difference and Equality
(Merging of Difference and Unity)
Cantongqi by Shitou Xiqian (Ch.), Sandōkai by Sekitō Kisen (Jap.) (700-790)
Stone Head (On Top of the Rock), Rare Transformation 石頭希遷
(see commentary in Branching Streams Flow in the Darkness by Shunryu Suzuki)
translated by San Francisco Zen Center, based on translation by Thomas Cleary
參同契
竺土大仙心 The mind of the great sage of India
東西密相付 is intimately transmitted from west to east.
人根有利鈍 While human faculties are sharp or dull,
道無南北祖 the Way has no northern or southern ancestors.
靈源明皎潔 The spiritual source shines clear in the light;
枝派暗流注 the branching streams flow on in the dark.
執事元是迷 Grasping at things is surely delusion;
契理亦非悟 according with sameness is still not enlightenment.
門門一切境 All the objects of the senses
迴互不迴互 interact and yet do not.
迴而更相涉 Interacting brings involvement.
不爾依位住 Otherwise, each keeps its place. (Not interacting, each keeps...)
色本殊質像 Sights vary in quality and form,
聲元異樂苦 sounds differ as pleasing or harsh.
暗合上中言 Refined and common speech come together in the dark,
明明清濁句 clear and murky phrases are distinguished in the light.
四大性自復 The four elements return to their natures
如子得其母 just as a child turns to its mother;
火熱風動搖 Fire heats, wind moves,
水濕地堅固 water wets, earth is solid.
眼色耳音聲 Eye and sights, ear and sounds,
鼻香舌鹹醋 nose and smells, tongue and tastes;
然依一一法 Thus with each and every thing,
依根葉分布 depending on these roots, the leaves spread forth.
本未須歸宗 Trunk and branches share the essence;
尊卑用其語 revered and common, each has its speech.
當明中有暗 In the light there is darkness,
勿以暗相遇 but don't take it as darkness;
當暗中有明 In the dark there is light,
勿以明相覩 but don't see it as light.
明暗各相對 Light and dark oppose one another
比如前後歩 like the front and back foot in walking.
萬物自有功 Each of the myriad things has its merit,
當言用及處 expressed according to function and place.
事存函蓋合 Phenomena exist; box and lid fit;
理應箭鋒拄 principle responds; arrow points meet.
承言須會宗 Hearing the words, understand the meaning;
勿自立規矩 don't set up standards of your own.
觸目不會道 If you don't understand the Way right before you,
運足焉知路 how will you know the path as you walk?
進歩非近遠 Progress is not a matter of far or near,
迷隔山河固 but if you are confused, mountains and rivers block your way.
謹白參玄人 I respectfully urge you who study the mystery,
光陰莫虚度 do not pass your days and nights in vain.
_______________________________________________________________
Song of the Jewel Mirror Samādhi
(Precious Mirror Samādhi)
寶鏡三昧(歌)
Baojing Sanmeike by Dongshan Liangjie, Hōkyō zammai by Tōzan Ryōkai (Jap.)
(807-869) Cave Mountain, Virtuous Servant 洞山良价
(see commentary in Jewel Mirror Samadhi Study Guide by Kōrin Charlie Pokorny)
translated by San Francisco Zen Center, based on translation by Thomas Cleary
如是之法 The teaching of thusness
佛祖密付 has been intimately communicated by Buddhas and ancestors.
汝今得之 Now you have it,
宜善保護 so keep it well.
銀怨盛雪 Filling a silver bowl with snow,
明月藏鷺 hiding a heron in the moonlight -
類之弗齊 Taken as similar, they are not the same;
混則知處 when you mix them you know where they are.
意不在言 The meaning is not in the words,
來機亦赴 yet it responds to the inquiring impulse.
動成窠臼 Move and you are trapped,
差落顧佇 miss and you fall into doubt and vacillation.
背觸俱非 Turning away and touching are both wrong,
如大火聚 for it is like a massive fire.
但形文彩 Just to depict it in literary form
即屬染汚 is to stain it with defilement.
夜半正明 It is bright just at midnight,
天曉不露 it doesn’t appear at dawn.
爲物作則 It acts as a guide for beings,
用抜諸苦 its use removes all pains.
雖非有爲 Although it is not fabricated,
不是無語 it is not without speech.
如臨寶鏡 It is like facing a jewel mirror;
形影相覩 form and image behold each other -
汝不是渠 you are not it,
渠正是汝 in truth it is you.
如世嬰児 Like a babe in the world
五相完具 in five aspects complete;
不去不來 it does not go or come,
不起不住 nor rise nor stand.
婆婆和和 “Baba wawa”-
有句無句 is there anything said or not?
終不得物 Ultimately it does not apprehend anything
語未正故 because its speech is not yet correct.
重離六爻 It is like the six lines of the illumination hexagram:
偏正回互 relative and ultimate interact -
疊而為三 piled up, they make three,
變盡成五 the complete transformation makes five.
如荎草味 It is like the taste of the five-flavored herb,
如金剛杵 like a diamond thunderbolt.
正中妙挾 Subtly included within the true,
敲唱雙舉 inquiry and response come up together.
通宗通塗 Communing with the source, travel the pathways,
挾帶挾路 embrace the territory, and treasure the road.
錯然則吉 Respecting this is fortunate;
不可犯忤 do not neglect it.
天真而妙 Naturally real yet inconceivable,
不屬迷悟 it is not within the province of delusion or enlightenment.
因縁時節 With causal conditions, time and season,
寂然昭著 quiescently it shines bright.
細入無間 In its fineness it fits into spacelessness,
大絶方所 in its greatness it is utterly beyond location.
毫忽之差 A hairsbreadth’s deviation
不應律呂 will fail to accord with the proper attunement.
今有頓漸 Now there are sudden and gradual,
縁立宗趣 in which teachings and approaches arise.
宗趣分矣 Once basic approaches are distinguished,
即是規矩 then there are guiding rules.
宗通趣極 But even though the basis is reached and the approach comprehended,
真常流注 true eternity still flows.
外寂中搖 Outwardly still while inwardly moving,
係駒伏鼠 like a tethered colt, a trapped rat -
先聖悲之 the ancient sages pitied them
爲法檀度 and bestowed upon them the teaching.
隨其顛倒 According to their delusions,
以緇爲素 they called black as white;
顛倒想滅 when erroneous imaginations cease,
肯心自許 the acquiescent mind realizes itself.
要合古轍 If you want to conform to the ancient way,
請觀前古 please observe the sages of the former times.
佛道垂成 When about to fulfill the way of Buddhahood,
十劫觀樹 one gazed at a tree for ten eons,
如虎之缺 like a battle-scarred tiger,
如馬之馵 like a horse with shanks gone gray.
以有下劣 Because there is the common,
寶几珍御 there are jewel pedestals, fine clothing;
以有驚異 because there is the startingly different,
狸奴白牯 there are house cat and cow.
羿以巧力 Yi with his archer's skill,
射中百步 could hit a target at a hundred paces.
箭鋒相直 But when arrow-points meet head on,
巧力何預 what has this to do with the power of skill?
木人方歌 When the wooden man begins to sing,
石女起舞 the stone woman gets up dancing;
非情識到 it’s not within reach of feeling or discrimination -
寧容思慮 how could it admit of consideration in thought?
臣奉於君 Ministers serve their lords,
子順於父 children obey their parents;
不順非孝 not obeying is not filial
不奉非輔 and not serving is no help.
潛行密用 Practice secretly, working within,
如愚若魯 like a fool, like an idiot.
但能相續 Just to continue in this way
名主中主 is called the host within the host.
_______________________________________________________________
Great Master, Bodhidharma the Awakening Teaching
菩提達磨
Great Master, Dazu Huike the Great Ancestor, Wisdom Ability
太祖慧可
Great Master, Jianzhi Sengcan the Mirror Wisdom, Sangha Gem
鑑智僧璨
Great Master, Dayi Daoxin the Great Physician, Way of Trust
大醫道信
Great Master, Daman Hongren
Great Fullness, Broad Patience
大滿弘忍
Great Master, Dajian Huineng the Great Mirror, Wisdom Ability (a.k.a. Cao Creek)
大鑑慧能 (曹溪)
Great Master, Qingyuan Xingsi the Green Source, Practice Intention
青原行思
Great Master, Shitou Xiqian the Stone Head (Top), Rare Transformation
石頭希遷
Great Master, Yaoshan Weiyan the Medicine Mountain, Majestic Consideration
藥山惟儼
Great Master, Yunyan Tansheng the Cloud Cliff, Dim Splendor
雲巖曇晟
Great Master, Dongshan Liangjie the Cave Mountain, Virtuous Servant
洞山良价
Great Master, Yunju Daoying the Cloud Dwelling, Way of Sustenance
雲居道膺
Great Master, Uniformed Peace (Ease), Way of Enormity
同安道丕
Great Master, Tongan Guanzhi, Uniformed Peace, Contemplation Aspiration
同安觀志
Great Master, Liangshan Yuanguan the Bridge Mountain, Conditions Contemplation
梁山縁觀
Great Master, Dayang Jingxuan the Great Sun (Yang), Caution Mystery
太陽警玄
Great Master, Touzi Yiqing the Abandoned Child, Devotion of Blue (Green)
投子義青
Great Master, Furong Daokai the Lotus (Peony) Flower, Way Model
芙蓉道楷
Great Master, Danxia Zichun the Red Mist, Child (Disciple) of Pure-Heart
丹霞子淳
Great Master, Changlu Qingliao the Tall Reeds, Purity Complete
長蘆清了
Great Master, Tiantong Zongjue the Heavenly Child, Source Jewel
天童宗珏
Great Master, Xuedou Zhijian the Snow Drain, Wisdom Mirror
雪竇智鑑
Great Master, Tiantong Rujing the Heavenly Child, Thusness Purity
天童如淨
Great Master Congchi
Great Master Lingzhao
Great Master Moshan Liaoran
Great Master Liu Tiemo
Great Master Miaoxin
Great Master Daoshen
Great Master Shiji
Great Master Zhi’an
Great Master Huiguang
Great Master Kongshi Daoren
Great Master Yu Daopo
Great Master Huiwen
Great Master Fadeng
Great Master Wenzhao
Great Master Miaodao
Great Master Zhitong
Great Master Zēnshīn
Great Master Zēnzo
Great Master Ezēn
______________________________________________________________
Having chanted
we reverently offer the merit generated thereby to
▲
our great ancestors in China:
May our chanting and prayer adorn their great awakening and causes, the unsurpassed fruit of buddhahood.
We further offer the merit to:
All the abbots and supporters of the temples
Let us now extend the merit to the equanimity of all sentient beings, and
the joy and happiness for each and every being in all realms in the ten directions.
○ All Buddhas, ten directions, three times
All honored ones, Bodhisattva-Mahāsattvas
○ Great Perfect Wisdom, Mahā Prajñā Pāramitā
(Verses on the Faith Mind)
Xinxinming by Jianzhi Sengcan (Ch.), Shinjinmei by Kanchi Sōsan (Jap.) (d.606)
Mirror Wisdom, Sangha Gem 鑑智僧璨 (Third Chinese Ancestor)
(see commentary in Trust in Mind by Mu Soeng)
translated by Richard B. Clarke, revised by Kōkyō Henkel
至道無難 The Great Way is not difficult
唯嫌揀擇 for those who hold no preferences.
但莫憎愛 When longing and aversion are both absent,
洞然明白 everything becomes clear and undisguised.
毫釐有差 Make the smallest distinction, however,
天地懸隔 and heaven and earth are set infinitely apart.
欲得現前 If you wish to see the truth
莫存順逆 then hold no opinion for or against.
違順相爭 The struggle of likes and dislikes
是爲心病 is the disease of the mind.
不識玄旨 When the deep meaning of things is not understood,
徒勞念靜 the mind's essential peace is disturbed to no avail.
圓同太虚 The Way is perfect like vast space,
無欠無餘 where nothing is lacking and nothing is extra.
良由取捨 Indeed, it is due to our choosing or rejecting
所以不如 that we do not see thus.
莫逐有縁 Live neither in entanglement with things,
勿住空忍 nor passively in emptiness.
一種平懷 Be serene without striving activity in the oneness of things,
泯然自盡 and such erroneous views will disappear by themselves.
止動歸止 When you try to stop activity to achieve passivity,
止更彌動 your very effort fills you with activity.
唯滯兩邊 As long as you remain in one extreme or the other,
寧知一種 you will never know oneness.
一種不通 Those who do not live in the single Way
兩處失功 fail in both activity and passivity, assertion and denial.
遣有沒有 To deny the existence of things is to get stuck in existence;
從空背空 to assert the emptiness of things is to turn away from emptiness.
多言多慮 The more you talk and think about it,
轉不相應 the further astray you wander from the truth.
絶言絶慮 Stop talking and thinking,
無處不通 and there is nothing you will not be able to know.
歸根得旨 To return to the root is to find the meaning,
隨照失宗 but to pursue appearances is to miss the source.
須臾返照 At the moment of turning the light of awareness around,
勝卻前空 there is a going beyond appearance and emptiness.
前空轉變 The changes that appear to occur in the empty world
皆由妄見 we call real only because of ignorance.
不用求眞 Do not search for the truth;
唯須息見 only cease to hold opinions.
二見不住 Dualistic constructs do not abide,
慎莫追尋 so take care not to pursue them.
纔有是非 If there is even a trace of this and that, right and wrong,
紛然失心 the mind will be lost in confusion.
二由一有 Although all dualities come from the one,
一亦莫守 do not be attached even to this one.
一心不生 When the one mind is unborn,
萬法無咎 nothing in the world can offend,
無咎無法 and when a thing can no longer offend, it ceases to exist in the old way.
不生不心 When no discriminating thoughts arise, the old mind ceases to exist.
能隨境滅 When thought objects vanish, the thinker vanishes,
境逐能沈 and when the thinker vanishes, objects vanish.
境由能境 Objects are objects because of the subject;
能由境能 The subject is subject because of objects.
欲知兩段 If you wish to understand these two,
元是一空 originally they are one emptiness.
一空同兩 In this one emptiness, the two are inseparable,
齊含萬象 equally containing myriad images.
不見精麁 If you do not discriminate between coarse and fine,
寧有偏黨 you will not give rise to prejudice.
大道體寛 To live in the Great Way
無易無難 is neither easy nor difficult,
小見狐疑 but those with limited views are fearful and doubting:
轉急轉遲 the faster they hurry, the slower they go.
執之失度 In attachment balance is lost,
必入邪路 and they surely enter the wrong path.
放之自然 Just let things be in their own way,
體無去住 and the whole will neither go nor abide.
任性合道 Accept your nature and accord with the Way,
逍遙絶惱 and you will walk freely and undisturbed.
繋念乖眞 When thought is in bondage the truth is hidden,
昏沈不好 for everything is murky and unclear,
不好勞神 and unclarity brings annoyance and weariness.
何用疏親 What’s the use of making distinctions and separations?
欲取一乘 If you wish to enter the One Vehicle,
勿惡六塵 do not disdain the six senses.
六塵不惡 The six senses not being disdained
還同正覺 is the same as true awakening.
智者無爲 The wise have nothing to do,
愚人自縛 but the foolish bind themselves.
法無異法 There is one Dharma, not many;
妄自愛著 it’s foolish to long for anything.
將心用心 To seek mind with mind
豈非大錯 is the greatest of all mistakes.
迷生寂亂 Rest and unrest derive from illusion;
悟無好惡 in enlightenment there is no good and bad.
一切二邊 All dualities come from
妄自斟酌 false deliberation;
夢幻虚華 they are like dreams of flowers in the sky:
何勞把捉 why try to grasp them?
得失是非 Gain and loss, right and wrong:
一時放卻 let them go at once.
眼若不睡 If the eye never sleeps,
諸夢自除 all dreams will naturally cease.
心若不異 If the mind makes no discriminations, (start of 3rd section)
萬法一如 the myriad things are one suchness.
一如體玄 One suchness embodies the mystery,
兀爾忘虚 released from all entanglements.
萬法齊觀 When all things are seen equally,
歸復自然 they return to themselves.
泯其所以 In this causeless, relationless state
不可方比 no comparisons or analogies are possible.
止動無動 In rest or movement, nothing moves;
動止無止 in movement or rest, nothing rests.
兩既不成 When such dualities cease to exist,
一何有爾 oneness itself cannot exist.
究竟窮極 To this ultimate finality
不存軌則 no law or description applies.
契心平等 For the unified peaceful mind,
所作倶息 all self-centered striving ceases.
狐疑盡淨 Doubts completely vanish
正信調直 and a life of true trust is possible.
一切不留 With a single stroke we are freed from fixation;
無可記憶 nothing clings to us and we hold to nothing.
虚明自照 All is empty, clear, and self-illuminating,
不勞心力 with no exertion of the mind's power.
非思量處 Here thought, feeling,
識情難測 knowledge, and imagination are of no value.
眞如法界 In this world of suchness
無他無自 there is neither self nor other
要急相應 To come directly into harmony with this reality
唯言不二 just simply say, 'nondual.'
不二皆同 In this nonduality nothing is separate,
無不包容 nothing excluded.
十方智者 All wise ones everywhere
皆入此宗 enter this source,
宗非促延 and this source is beyond hurry or delay;
一念萬年 a single thought is ten thousand years.
無在不在 Here and not here do not apply;
十方目前 the infinite universe stands always before your eyes.
極小同大 Infinitely large and infinitely small; no difference,
忘絶境界 for definitions have vanished.
極大同小 Infinitely small and infinitely large;
不見邊表 no boundaries are seen.
有即是無 Being itself is non-being,
無即是有 and non-being is itself being.
若不如此 Don't waste time in doubts and arguments
必不相守 that have nothing to do with this.
一即一切 One is all,
一切即一 all is one, without distinction.
但能如是 To just be thus
何慮不畢 is to be without anxiety about non-perfection.
信心不二 The trusting mind is without duality,
不二信心 Nonduality is the trusting mind.
言語道斷 Here the way of words is cut,
非去來今 without past, future, or present.
_______________________________________________________________
Harmony of Difference and Equality
(Merging of Difference and Unity)
Cantongqi by Shitou Xiqian (Ch.), Sandōkai by Sekitō Kisen (Jap.) (700-790)
Stone Head (On Top of the Rock), Rare Transformation 石頭希遷
(see commentary in Branching Streams Flow in the Darkness by Shunryu Suzuki)
translated by San Francisco Zen Center, based on translation by Thomas Cleary
參同契
竺土大仙心 The mind of the great sage of India
東西密相付 is intimately transmitted from west to east.
人根有利鈍 While human faculties are sharp or dull,
道無南北祖 the Way has no northern or southern ancestors.
靈源明皎潔 The spiritual source shines clear in the light;
枝派暗流注 the branching streams flow on in the dark.
執事元是迷 Grasping at things is surely delusion;
契理亦非悟 according with sameness is still not enlightenment.
門門一切境 All the objects of the senses
迴互不迴互 interact and yet do not.
迴而更相涉 Interacting brings involvement.
不爾依位住 Otherwise, each keeps its place. (Not interacting, each keeps...)
色本殊質像 Sights vary in quality and form,
聲元異樂苦 sounds differ as pleasing or harsh.
暗合上中言 Refined and common speech come together in the dark,
明明清濁句 clear and murky phrases are distinguished in the light.
四大性自復 The four elements return to their natures
如子得其母 just as a child turns to its mother;
火熱風動搖 Fire heats, wind moves,
水濕地堅固 water wets, earth is solid.
眼色耳音聲 Eye and sights, ear and sounds,
鼻香舌鹹醋 nose and smells, tongue and tastes;
然依一一法 Thus with each and every thing,
依根葉分布 depending on these roots, the leaves spread forth.
本未須歸宗 Trunk and branches share the essence;
尊卑用其語 revered and common, each has its speech.
當明中有暗 In the light there is darkness,
勿以暗相遇 but don't take it as darkness;
當暗中有明 In the dark there is light,
勿以明相覩 but don't see it as light.
明暗各相對 Light and dark oppose one another
比如前後歩 like the front and back foot in walking.
萬物自有功 Each of the myriad things has its merit,
當言用及處 expressed according to function and place.
事存函蓋合 Phenomena exist; box and lid fit;
理應箭鋒拄 principle responds; arrow points meet.
承言須會宗 Hearing the words, understand the meaning;
勿自立規矩 don't set up standards of your own.
觸目不會道 If you don't understand the Way right before you,
運足焉知路 how will you know the path as you walk?
進歩非近遠 Progress is not a matter of far or near,
迷隔山河固 but if you are confused, mountains and rivers block your way.
謹白參玄人 I respectfully urge you who study the mystery,
光陰莫虚度 do not pass your days and nights in vain.
_______________________________________________________________
Song of the Jewel Mirror Samādhi
(Precious Mirror Samādhi)
寶鏡三昧(歌)
Baojing Sanmeike by Dongshan Liangjie, Hōkyō zammai by Tōzan Ryōkai (Jap.)
(807-869) Cave Mountain, Virtuous Servant 洞山良价
(see commentary in Jewel Mirror Samadhi Study Guide by Kōrin Charlie Pokorny)
translated by San Francisco Zen Center, based on translation by Thomas Cleary
如是之法 The teaching of thusness
佛祖密付 has been intimately communicated by Buddhas and ancestors.
汝今得之 Now you have it,
宜善保護 so keep it well.
銀怨盛雪 Filling a silver bowl with snow,
明月藏鷺 hiding a heron in the moonlight -
類之弗齊 Taken as similar, they are not the same;
混則知處 when you mix them you know where they are.
意不在言 The meaning is not in the words,
來機亦赴 yet it responds to the inquiring impulse.
動成窠臼 Move and you are trapped,
差落顧佇 miss and you fall into doubt and vacillation.
背觸俱非 Turning away and touching are both wrong,
如大火聚 for it is like a massive fire.
但形文彩 Just to depict it in literary form
即屬染汚 is to stain it with defilement.
夜半正明 It is bright just at midnight,
天曉不露 it doesn’t appear at dawn.
爲物作則 It acts as a guide for beings,
用抜諸苦 its use removes all pains.
雖非有爲 Although it is not fabricated,
不是無語 it is not without speech.
如臨寶鏡 It is like facing a jewel mirror;
形影相覩 form and image behold each other -
汝不是渠 you are not it,
渠正是汝 in truth it is you.
如世嬰児 Like a babe in the world
五相完具 in five aspects complete;
不去不來 it does not go or come,
不起不住 nor rise nor stand.
婆婆和和 “Baba wawa”-
有句無句 is there anything said or not?
終不得物 Ultimately it does not apprehend anything
語未正故 because its speech is not yet correct.
重離六爻 It is like the six lines of the illumination hexagram:
偏正回互 relative and ultimate interact -
疊而為三 piled up, they make three,
變盡成五 the complete transformation makes five.
如荎草味 It is like the taste of the five-flavored herb,
如金剛杵 like a diamond thunderbolt.
正中妙挾 Subtly included within the true,
敲唱雙舉 inquiry and response come up together.
通宗通塗 Communing with the source, travel the pathways,
挾帶挾路 embrace the territory, and treasure the road.
錯然則吉 Respecting this is fortunate;
不可犯忤 do not neglect it.
天真而妙 Naturally real yet inconceivable,
不屬迷悟 it is not within the province of delusion or enlightenment.
因縁時節 With causal conditions, time and season,
寂然昭著 quiescently it shines bright.
細入無間 In its fineness it fits into spacelessness,
大絶方所 in its greatness it is utterly beyond location.
毫忽之差 A hairsbreadth’s deviation
不應律呂 will fail to accord with the proper attunement.
今有頓漸 Now there are sudden and gradual,
縁立宗趣 in which teachings and approaches arise.
宗趣分矣 Once basic approaches are distinguished,
即是規矩 then there are guiding rules.
宗通趣極 But even though the basis is reached and the approach comprehended,
真常流注 true eternity still flows.
外寂中搖 Outwardly still while inwardly moving,
係駒伏鼠 like a tethered colt, a trapped rat -
先聖悲之 the ancient sages pitied them
爲法檀度 and bestowed upon them the teaching.
隨其顛倒 According to their delusions,
以緇爲素 they called black as white;
顛倒想滅 when erroneous imaginations cease,
肯心自許 the acquiescent mind realizes itself.
要合古轍 If you want to conform to the ancient way,
請觀前古 please observe the sages of the former times.
佛道垂成 When about to fulfill the way of Buddhahood,
十劫觀樹 one gazed at a tree for ten eons,
如虎之缺 like a battle-scarred tiger,
如馬之馵 like a horse with shanks gone gray.
以有下劣 Because there is the common,
寶几珍御 there are jewel pedestals, fine clothing;
以有驚異 because there is the startingly different,
狸奴白牯 there are house cat and cow.
羿以巧力 Yi with his archer's skill,
射中百步 could hit a target at a hundred paces.
箭鋒相直 But when arrow-points meet head on,
巧力何預 what has this to do with the power of skill?
木人方歌 When the wooden man begins to sing,
石女起舞 the stone woman gets up dancing;
非情識到 it’s not within reach of feeling or discrimination -
寧容思慮 how could it admit of consideration in thought?
臣奉於君 Ministers serve their lords,
子順於父 children obey their parents;
不順非孝 not obeying is not filial
不奉非輔 and not serving is no help.
潛行密用 Practice secretly, working within,
如愚若魯 like a fool, like an idiot.
但能相續 Just to continue in this way
名主中主 is called the host within the host.
_______________________________________________________________
Great Master, Bodhidharma the Awakening Teaching
菩提達磨
Great Master, Dazu Huike the Great Ancestor, Wisdom Ability
太祖慧可
Great Master, Jianzhi Sengcan the Mirror Wisdom, Sangha Gem
鑑智僧璨
Great Master, Dayi Daoxin the Great Physician, Way of Trust
大醫道信
Great Master, Daman Hongren
Great Fullness, Broad Patience
大滿弘忍
Great Master, Dajian Huineng the Great Mirror, Wisdom Ability (a.k.a. Cao Creek)
大鑑慧能 (曹溪)
Great Master, Qingyuan Xingsi the Green Source, Practice Intention
青原行思
Great Master, Shitou Xiqian the Stone Head (Top), Rare Transformation
石頭希遷
Great Master, Yaoshan Weiyan the Medicine Mountain, Majestic Consideration
藥山惟儼
Great Master, Yunyan Tansheng the Cloud Cliff, Dim Splendor
雲巖曇晟
Great Master, Dongshan Liangjie the Cave Mountain, Virtuous Servant
洞山良价
Great Master, Yunju Daoying the Cloud Dwelling, Way of Sustenance
雲居道膺
Great Master, Uniformed Peace (Ease), Way of Enormity
同安道丕
Great Master, Tongan Guanzhi, Uniformed Peace, Contemplation Aspiration
同安觀志
Great Master, Liangshan Yuanguan the Bridge Mountain, Conditions Contemplation
梁山縁觀
Great Master, Dayang Jingxuan the Great Sun (Yang), Caution Mystery
太陽警玄
Great Master, Touzi Yiqing the Abandoned Child, Devotion of Blue (Green)
投子義青
Great Master, Furong Daokai the Lotus (Peony) Flower, Way Model
芙蓉道楷
Great Master, Danxia Zichun the Red Mist, Child (Disciple) of Pure-Heart
丹霞子淳
Great Master, Changlu Qingliao the Tall Reeds, Purity Complete
長蘆清了
Great Master, Tiantong Zongjue the Heavenly Child, Source Jewel
天童宗珏
Great Master, Xuedou Zhijian the Snow Drain, Wisdom Mirror
雪竇智鑑
Great Master, Tiantong Rujing the Heavenly Child, Thusness Purity
天童如淨
Great Master Congchi
Great Master Lingzhao
Great Master Moshan Liaoran
Great Master Liu Tiemo
Great Master Miaoxin
Great Master Daoshen
Great Master Shiji
Great Master Zhi’an
Great Master Huiguang
Great Master Kongshi Daoren
Great Master Yu Daopo
Great Master Huiwen
Great Master Fadeng
Great Master Wenzhao
Great Master Miaodao
Great Master Zhitong
Great Master Zēnshīn
Great Master Zēnzo
Great Master Ezēn
______________________________________________________________
Having chanted
we reverently offer the merit generated thereby to
▲
our great ancestors in China:
May our chanting and prayer adorn their great awakening and causes, the unsurpassed fruit of buddhahood.
We further offer the merit to:
All the abbots and supporters of the temples
Let us now extend the merit to the equanimity of all sentient beings, and
the joy and happiness for each and every being in all realms in the ten directions.
○ All Buddhas, ten directions, three times
All honored ones, Bodhisattva-Mahāsattvas
○ Great Perfect Wisdom, Mahā Prajñā Pāramitā
Posted by Gyokei Yokoyama at
06:17
2014年03月09日
Sutras honoring the female ancestors
Hymn to Prajñā Pāramitā
○Shariputra:
The perfection of wisdom gives light, O Lord. I pay homage to the perfection of wisdom.
○She is worthy of homage. She is unstained, the entire world cannot stain her.
She is a source of light, and from everyone in the triple world she removes darkness, and
She leads away from the blinding darkness caused by the defilements and by wrong views.
In her we can find shelter.
Most excellent are her works.
She makes us seek the safety of the wings of enlightenment.
She brings light to the blind, she brings light so that all fear and distress may be forsaken.
She has gained the five eyes, and
she shows the path to all beings.
She herself is an organ of vision.
She disperses the gloom and darkness of delusion.
She does nothing about all dharmas.
She guides to the path those who have strayed on to a bad road.
She is identical with all-knowledge.
She never produces any dharma, because she has forsaken the residues relating to both kinds of coverings, those produced by defilements and those produced by the cognizable.
She does not stop any dharma.
○Herself unstopped and unproduced is the perfection of wisdom.
She is the mother of the Bodhisattvas, on account of the emptiness of own mark.
As the donor of the jewel of all the Buddha-dharmas
She brings about the ten powers (of a Buddha).
She cannot be crushed.
○She protects the unprotected, with the help of the four grounds of self-confidence.
She is the antidote to birth-and-death. She has a clear knowledge of the own-being of all dharmas, for
she does not stray away from it.
●The perfection of wisdom of the Buddhas,
●the Lords, sets in motion the wheel of the Dharma.
＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿
Verse of the Kanzeon Bodhisattva Universal Gateway Chapter of the Lotus Sutra
(Myôhôrengekyô kanzeon bosatsu fumonbon ge)
〇Bodhisattva Akshayamati
asked a question in verse:
〇 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,
〇 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.
(If) someone with harmful intent
should push you into a fiery pit,
Mindfully invoke Avalokiteshvara's power
the pit of fire will turn into a pool.
Floating on a vast sea,
menaced by dragons, fish, or demons,
Mindfully invoke Avalokiteshvara's power
the billowing waves cannot drown you.
From Mount Sumeru's lofty peak,
someone were to throw you down,
Mindfully invoke Avalokiteshvara's power
like the sun you would stand firm in the sky.
Pursued by wicked men,
down from Diamond Mountain,
Mindfully invoke Avalokiteshvara's power
they could not harm a single hair.
Surrounded by vicious bandits,
each with a sword drawn to strike,
Mindfully invoke Avalokiteshvara's power
at once their hearts will turn to compassion.
Persecuted by rulers,
you face torture and execution,
Mindfully invoke Avalokiteshvara's power
their weapons will thereby shatter to pieces.
Imprisoned in shackles and chains,
hands and feet bound in restraints,
Mindfully invoke Avalokiteshvara's power
suddenly you shall be released.
(If) by curses or poisonous herbs
someone wishes to hurt your body,
Mindfully invoke Avalokiteshvara's power
the harmful intent will return to its source.
(If) you meet evil creatures,
poison dragons, or various demons,
Mindfully invoke Avalokiteshvara's power
none will dare to harm you.
Surrounded by raging beasts
with sharp fangs and dreadful claws,
Mindfully invoke Avalokiteshvara's power
they will quickly scatter in all directions.
(If) venomous snakes or scorpions
threaten with deadly breath of fire,
Mindfully invoke 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,
Mindfully invoke Avalokiteshvara's power
instantly they will dissipate.
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,
Mindfully invoking Avalokiteshvara's power
〇 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.
〇 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 her deeds, her manifestation of a universal gateway, and her powers.
When the Buddha had preached this Universal Gateway chapter,
● the eighty-four thousand beings in the assembly all aroused the thought of unsurpassed,
● complete, perfect enlightenment.
＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿
The Great Compassion Dharani
大悲心陀羅尼
Adoration to the Triple Treasure.
南無喝囉怛那.哆囉夜耶.
Adoration to Avalokiteshvara
南無阿唎耶.婆盧羯帝爍(缽)囉耶.
the Bodhisattva-Mahasattva
菩提薩跢婆耶.摩訶薩跢
婆耶
.
The great compassionate one.
摩訶迦盧尼迦耶.
Om, to the one who performs a leap beyond all fears
唵薩皤囉罰曳.數怛那.怛寫.
Having adored him, may I enter into the heart of the blue-necked one
known as the noble adorable Avalokiteshvara.
南無悉吉(利).埵伊蒙阿唎耶.婆盧吉帝室佛囉.
楞馱婆.南無那囉謹墀醯唎摩訶皤哆.
It means the completing of all meaning, it is pure,
it is that which makes all beings victorious and cleanses the path of existence.
沙咩薩婆.阿他.豆輸朋.阿逝孕.
薩婆薩跢.那摩婆伽.摩罰特豆.怛姪他
Thus: Om, the seer, the world-transcending one.
O Hari the Mahabodhisattva.
唵阿婆盧醯.盧迦帝.迦羅帝.夷醯唎.
摩訶.菩提薩埵.
All, all
薩婆薩婆.
Defilement, defilement
摩羅摩羅.
The earth, the earth
摩醯摩醯.
It is the heart.
唎馱孕
Do, do the work
俱盧俱盧.羯懞.
Hold fast, hold fast
度盧度盧.
Oh great victor.
罰闍耶帝.摩訶罰闍耶帝.
Hold on, hold on.
陀羅陀羅.
To Indra the creator
地利尼.室佛囉耶
Move, move
遮羅遮羅.
My defilement-free seal.
摩摩罰摩囉.穆帝(麗).
Come, come
伊醯移醯.
Hear, hear
室那室那
A joy springs up in me
阿囉(參)佛囉舍利
Speak, speak
罰沙罰(參)
Directing
佛羅舍耶
Hulu, hulu
呼嚧呼嚧.
mala, hulu, hulu,
摩囉呼嚧呼嚧.
hile
醯唎.
Sara, Sara
娑囉娑囉.
siri, siri
悉唎悉唎.
suru, suru
蘇嚧蘇嚧.
Be awakened, be awakened
菩提夜菩提夜.
Have awakened, have awakened
菩馱夜菩馱夜.
O merciful one,
彌帝唎夜.
blue-necked one
那囉謹墀
Of daring ones,
地唎瑟尼那.
hail to the joyous
婆夜摩那.娑婆訶.
hail to the successful one
悉陀夜娑婆訶.
hail to the great successful one
摩訶悉陀夜.娑婆訶.
hail to the one who has attained mastery in the discipline
悉陀喻藝室皤囉耶.娑婆訶.
hail to the blue-necked one
那囉謹墀.娑婆訶.
hail to the boar-faced one
摩囉那囉娑婆訶.
hail to the one with a lion's head and face
悉囉僧阿婆佉耶.娑婆訶.
hail to the one who holds a weapon in his hand
娑婆摩訶悉陀夜.娑婆訶.
hail to the one who holds a wheel in his hand
者吉囉.阿悉陀夜娑婆訶.
hail to the one who holds a lotus in his hand
波哆摩羯悉陀夜.娑婆訶.
hail to the blue-necked far-causing one
那囉謹墀.皤伽囉耶娑婆訶.
hail to the beneficient referred to with "Namah"
摩婆利勝羯囉耶娑婆訶.
Adoration to the Triple Treasure
南無喝囉怛那哆囉夜耶.
Adoration to Avalokiteshvara! Hail
南無阿利耶婆嚧吉帝.爍皤囉夜.娑婆訶.
悉殿都.(曼)哆囉.
May these [prayers] be successful
(缽)陀耶.娑婆訶.
Hail to this magical formula.
＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿
Having chanted
Hymn to Prajñā Pāramitā
Verse of the Kanzeon Bodhisattva Universal Gateway Chapter of the Lotus Sutra
The Great Compassion Dharani
we reverently offer the merit generated thereby to
▲
our great female ancestors in India:
Achāryā Mahāpajāpatī
Achāryā Mittā
Achāryā Yasōdharā
Achāryā Tissā
Achāryā Sujātā
Achāryā Sundarī-nandā
Achāryā Vaddhesī
Achāryā Patāchārā
Achāryā Visākha
Achāryā Singālaka-mātā
Achāryā Khemā
Achāryā Uppalavannā
Achāryā Sāmāvatī
Achāryā Uttarā
Achāryā Chandā
Achāryā Uttamā
Achāryā Bhaddā Kundalakesā
Achāryā Nanduttarā
Achāryā Dantikā
Achāryā Sakulā
Achāryā Sihā
Achāryā Dhammadinnā
Achāryā Kisāgōtamī
Achāryā Ubbirī
Achāryā Isidāsi
Achāryā Bhaddā Kapilānī
Achāryā Muttā
Achāryā Sumanā
Achāryā Dhammā
Achāryā Chittā
Achāryā Anōpamā
Achāryā Sukkā
Achāryā Samā
Achāryā Utpalāvarna
Achāryā Shrimālā Devī
May our chanting and prayer adorn their great causes and awakening and the unsurpassed fruit of buddhahood.
We further offer the merit to:
all compassionate spirits of ancestors.
Let us now extend the merit to the peace of human kind and equanimity of all sentient beings, and
the joy and happiness for each and every being in all realms in the ten directions.
○ All Buddhas, ten directions, three times
All honored ones, Bodhisattva-Mahāsattvas
○ Great Perfect Wisdom, Mahā Prajñā Pāramitā
Posted by Gyokei Yokoyama at
00:12
2014年03月08日
Sutras honoring the eminent ancestors of Indian Buddhism
Sutras honoring the eminent ancestors of Indian Buddhism
Dhammacakkappavattana Sutta
Setting in Motion the Wheel of Dhamma Sutta
(Samyutta Nikaya 56.11; the Buddha’s very first discourse)
〇Thus have I heard.
Once the Blessed One was living in the Deer Park at Isipatana near at Vārānasi.
There he addressed the group of five monks:
Monks, these two extremes ought not to be practiced by one who has gone forth from the worldly life.
What are the two?
〇There is devotion to pursuing sense pleasures.
It is degrading, common, the way of the ordinary, unworthy and unprofitable;
And there is devotion to self-mortification.
It is painful, unworthy, and unprofitable.
Avoiding both these extremes, the Tathāgata has realized the Middle Way.
It gives vision and knowledge and leads to peace, insight, awakening, and freedom.
What is that Middle Way realized by the Buddha which gives
vision and knowledge and leads to peace, insight, awakening, and freedom ?
It is simply the Noble Eightfold Path.
Right view, right thought, right speech, right action, right livelihood, right effort,
right mindfulness, right concentration.
This is the Middle Way which gives vision and knowledge and leads to peace, insight, awakening, and freedom.
Birth is suffering;
aging is suffering;
sickness is suffering;
and death is suffering;
sorrow and lamentation, pain, grief and despair are suffering;
association with the unpleasant is suffering;
separation from the pleasant is suffering;
not to get what one wants is suffering
In brief, grasping the five aggregates is suffering.
The Noble Truth of the origin of suffering is this:
It is craving which produces renewal of being, bound up with passionate greed.
The Noble Truth of the cessation of suffering is this:
It is the complete cessation of that very craving,
giving up, renouncing, letting go of this craving, emancipating oneself from it.
The Noble Truth of the way leading to the cessation of suffering is this:
It is simply the Noble Eightfold Path, namely right view, right thought, right speech, right action,
right livelihood, right effort, right mindfulness, right concentration.
This is the Noble Truth of suffering: such was the vision, the knowledge, the wisdom, the awareness,
the light, that arose in me with regard to things not heard before.
This suffering, as a noble truth, must be fully understood and has been fully understood.
This is the Noble Truth of the origin of suffering.
This origin of suffering, as a noble truth, must be abandoned and has been abandoned.
This is the Noble Truth of the cessation of suffering.
This cessation of suffering, as a noble truth, must be realized and has been realized.
This is the Noble Truth of the way leading to the cessation of suffering.
This way leading to the cessation of suffering, as a noble truth, must be followed and has been followed.
Such were the vision, the knowledge, the awareness, the light, that arose in me with regard to things not heard before.
As long as my vision of true knowledge was not fully clear in these three aspects, in these twelve ways, regarding the Four
Noble Truths, I did not claim to have realized the perfect awakening that is supreme in the world with its gods, devils, and
highest divinity, in this world with its contemplatives and priests, with its monarchs and people.
〇But when my vision of true knowledge was fully clear in these three aspects, in these twelve ways, regarding the Four Noble
Truths, then I claimed to have realized the perfect awakening that is supreme in the world with its gods, devils, and highest
divinity, in this world with its contemplatives and priests, with its monarchs and people.
And the vision and knowledge arose in me thus:
My heart's deliverance is unshakable. This is my last birth. Now there is no more renewal of being.
This the Blessed One said.
The group of five monks was glad, and they rejoiced at his words.
And while this explanation was being given, there arose in Venerable Kondañña the pure and stainless Dhamma eye:
Whatever is subject to origination is all subject to cessation.
〇Now when the Blessed One had set in motion the Wheel of Dhamma, the earth deities cried out:
In the Deer Park at Isipatana near at Vārānasi, the Blessed One has set in motion the unexcelled Wheel of Dhamma that
cannot be stopped by any priests or contemplatives, gods, devils, or highest divinity, or anyone in the world.
On hearing the earth deities' cry, the deities of the Heaven of the Four Kings took up the cry.
On hearing the cry of the deities of the Heaven of the Four Kings, the deities of the Heaven of the Thirty-three took up the
cry.
On hearing the cry of the deities of the Heaven of the Thirty-three, the Yama deities took up the cry.
On hearing the cry of the Yama deities, the Tusita deities took up the cry.
On hearing the cry of the Tusita deities, the Nimmanarati deities took up the cry.
On hearing the cry of the Nimmanarati deities, the Paranimmita-vasavatti deities took up the cry.
On hearing the cry of the Paranimmita-vasavatti deities, the deities of Brahma’s retinue took up the cry:
In the Deer Park at Isipatana near at Vārānasi, the Blessed One has set in motion the unexcelled Wheel of Dhamma that
cannot be stopped by any priests or contemplatives, gods, devils, or highest divinity, or anyone in the world.
So in that moment, that instant, the cry shot right up to the Brahma world.
And this ten-thousandfold world-system shook and quivered and quaked,
while a great, measureless radiance appeared in the world, surpassing the radiance of the gods.
●Then the Blessed One exclaimed: ‘So you really know, Kondañña? So you really know?’
●And that is how Venerable Kondañña acquired the name Añña-Kondañña: Kondañña the one who knows.
＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿
Heart of Great Perfect Wisdom Sūtra
Prajñāpāramitā Hṛdaya Sūtram
〇The noble Avalokiteshvara Bodhisattva,
while practicing the deep practice of Prajñā Pāramitā,
looked upon the five skandhas and, 〇 seeing they were empty of self-existence,
said: “Here, Shāriputra, form is emptiness, emptiness is form;
emptiness is not separate from form, form is not separate from emptiness;
whatever is form is emptiness, whatever is emptiness is form.
The same holds for sensation and perception, memory and consciousness.
Here, Shāriputra, all dharmas are defined by emptiness,
not birth or destruction, purity or defilement, completeness or deficiency.
Therefore, Shāriputra, in emptiness
there is no form, no sensation, no perception, no memory and no consciousness;
no eye, no ear, no nose, no tongue, no body and no mind;
no shape, no sound, no smell, no taste, no feeling and no thought;
no element of perception, from eye to conceptual consciousness;
no causal link, from ignorance to old age and death,
and no end of causal link, from ignorance to old age and death;
no suffering, no source, no relief, no path;
no knowledge, no attainment and no non-attainment.
〇Therefore, without attainment, bodhisattvas take refuge in Prajñā Pāramitā
and live without walls of the mind.
Without walls of the mind and thus without fears,
they see through delusions and finally nirvana.
All Buddhas past, present and future also take refuge in Prajñā Pāramitā
and realize unexcelled, perfect enlightenment.
〇therefore know the great mantra of Prajñā Pāramitā,
as the mantra of great magic, unexcelled mantra, mantra equal to the unequalled,
which heals all suffering and is true, not false;
the mantra in Prajñā Pāramitā is spoken thus:
●gate gate pāragate pārasaṁgate bodhi svāhā
gate gate pāragate pārasaṁgate bodhi svāhā
●gate gate pāragate pārasaṁgate bodhi svāhā
(iti prajñāpāramitā hṛdaya sūtraṁ samāptam)
＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿
Mettā Sutta
Karaṇīya Mettā Sutta, Discourse on Cultivating Loving-kindness
(from Sutta Nipata 1.8, one of the oldest sections of the Pali Canon)
〇This is what should be accomplished by one who is wise,
who seeks the good and has obtained peace.
Let one be strenuous, upright and sincere,
without pride, easily contented, and joyous.
〇Let one not be submerged by the things of the world.
Let one not take upon oneself the burden of riches.
Let one's senses be controlled.
Let one be wise but not puffed up and
Let one not desire great possessions even for one’s family.
Let one do nothing that is mean or that the wise would reprove.
May all beings be happy. May they be joyous and live in safety.
All living beings, whether weak or strong,
in high, middle, or low realms of existence,
small or great, visible or invisible, near or far,
born or to be born, may all beings be happy.
Let no one deceive another nor despise any being in any state.
Let none by anger or hatred wish harm to another.
〇Even as a mother at the risk of her life watches over and protects her only child,
so with a boundless mind should one cherish all living things.
Suffusing love over the entire world,
above, below, and all around, without limit, so
Let one cultivate an infinite good will toward the whole world.
〇Standing or walking, sitting or lying down, during all one’s waking hours,
Let one practice the Way with gratitude.
Let one be resolved on this mindfulness.
This is called a sublime abiding.
●Not holding to fixed views, endowed with insight, freed from sense appetites,
●one who achieves the Way will be freed from the duality of birth and death.
＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿
Wondrous and Auspicious Dharani for Removing Hindrance
消災妙祥吉陀羅尼
(Dharani of Removing Disasters, translated from Sanskrit by D.T. Suzuki)
Adoration to all the Buddhas.
Adoration to the teaching that knows no obstructions.
曩謨三滿多母駄喃阿盋囉底賀多舍娑曩喃怛姪他
No mo san man da moto nan oha ra chi koto sha sono nan to ji to
Om, Khya khya khyahi khyahi
唵佉佉佉呬佉呬
en gya gya gya ki gya ki
Hum hum Jvala jvala
吽吽人嚩囉人嚩囉
un nun shifu ra shifu ra
prajvala prajvala
縛囉人嚩囉縛囉人嚩囉
hara shifu ra hara shifu ra
Tistha tistha Stri Stri
底瑟姹底瑟姹致瑟哩致瑟哩
chishu sa chishu sa chishu ri chishu ri
Sphata Sphata
娑發吒娑發吒
soha ja soha ja
One who is quiescent
sen chi gya
扇底迦
To the glorious one, hail.
shiri ei so mo ko
室哩曳娑嚩訶
＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿
Having chanted
Dhammacakkappavattana Sutta
Setting in Motion the Wheel of Dhamma Sutta
Heart of Great Perfect Wisdom Sūtra
Karaṇīya Mettā Sutta, Discourse on Cultivating Loving-kindness
Wondrous and Auspicious Dharani for Removing Hindrance
we reverently offer the merit generated thereby to
▲
our Great Benefactor and Founder of the Doctrine, the Original Teacher Shakyamuni Buddha
to the eminent ancestors of India:
Vipaśyin Buddha of Boundless Discourse, the Awakened One
毘婆尸佛 Bibashi Butsu
Śikhin Buddha of Fire, the Awakened One
尸棄佛 Shiki Butsu
Viśvabhū Buddha of Universal Compassion, the Awakened One
毘舍浮佛 Bishafu Butsu
Krakuccanda Buddha of Gold Wizard, the Awakened One
拘留孫佛 Kuruson Butsu
Kanakamuni Buddha of Golden Sage, the Awakened One
倶那含牟尼佛 Kunagonmuni Butsu
Kāśyapa Buddha of Drinking Light, the Awakened One
迦葉佛 Kashō Butsu
Śākyamuni Buddha, Shakya Sage of Patience and Silence, the Awakened One
釋迦牟尼佛 Shakamuni Butsu
Mahākāśyapa, the Great Drinker of Light
摩訶迦葉 Makakashō
Ānanda the Joy
阿難陀 Ananda
Śāṇavāsa of Natural Clothing: he was born wearing clothes
商那和修 Shōnawashu
Upagupta the Hidden
優婆毱多 Ubakikuta
Dhṛtaka the Intimate with the Limit of Reality
提多迦 Daitaka
Miccaka
彌遮迦 Mishaka
Vasumitra the Good Friend (Chin: World Friend)
婆須蜜 (世友) Vashumitsu
Buddhanandi the Awakening Joy
佛陀難提 Butsudanandai
Buddhamitra the Awakening Friend
伏馱蜜多 Fudamitta
Pārśva the Ribs: His ribs never touched a bed) (Chin: Ribs)
婆栗溼縛 (脇) Barishiba
Puṇyayaśas the Merit and Glory (Splendor)
富那夜奢 Funayasha
Aśvaghoṣa the Horse Sound (Chin: Horse Whinny)
阿那菩底 (馬鳴大士) Anabotei
Kapimala of Monkey Necklace
迦毘摩羅 Kabimara
Nāgārjuna the Naga Greatness (Ch: Dragon Tree)
那伽閼喇樹那(龍樹) Nagyaharajuna
Kāṇadeva the One-Eyed God
迦那提婆 Kanadaiba
Rāhulata the Nature of Rahula (Buddha’s Son)
羅睺羅多 Ragorata
Sanghanāndi the Community Joy
僧伽難提 Sōgyanandai
Gayaśata of Gaya (Buddha’s Awakening town) – Hundred
伽耶舍多 Kayashata
Kumārata the Youthfulness
鳩摩羅多 Kumorata
Jayata the Victorious
闍夜多 Shayata
Vasubandhu the Good Brother (Ch: World Kinsman)
婆修盤頭 (世親) Vashubanzu
Manorhita the Benefit to Humanity
摩拏羅 Manura
Haklenayaśas the Flock of Cranes Fame: Cranes followed him
鶴勒那 Kakurokuna
Simhabhikṣu, Āryasimha the Lion Monk / Noble Lion
師子菩提 Shishibodai
Basiasita
婆舍斯多 Bashashita
Puṇyamitra the Merit Friend
不如蜜多 Funyomitta
Prajñātāra the Wisdom Star
般若多羅 Hannyatara
Bodhidharma of Awakening Teaching
菩提達磨 Bodaidaruma
May our chanting and prayer adorn their awakening and the unsurpassed fruit of buddhahood.
We further offer the merit to
▲
all the dharma-protecting devas and saints;
all the spirits of the earth and the heavens
the church-protecting spirits and the tutelary deities of the land.
Let us now extend the merit to the peace in the society and ample sustenance of the community,
tranquility within the church and harmony among peoples,
happiness and health for each and every one in the ten directions,
May all sentient beings throughout the dharma realm equally perfect the understanding.
○ All Buddhas, ten directions, three times
All honored ones, Bodhisattva-Mahāsattvas
○ Great Perfect Wisdom, Mahā Prajñā Pāramitā
Posted by Gyokei Yokoyama at
09:39
2014年03月05日
Sōtō Zen Ancestors’ Names (India)
Sōtō Zen Ancestors’ Names (India)
(see stories of ancestors in The Record of Transmitting the Light by Francis Cook)
Vipaśyin Buddha of Boundless Discourse, the Awakened One
毘婆尸佛 Bibashi Butsu
Śikhin Buddha of Fire, the Awakened One
尸棄佛 Shiki Butsu
Viśvabhū Buddha of Universal Compassion, the Awakened One
毘舍浮佛 Bishafu Butsu
Krakuccanda Buddha of Gold Wizard, the Awakened One
拘留孫佛 Kuruson Butsu
Kanakamuni Buddha of Golden Sage, the Awakened One
倶那含牟尼佛 Kunagonmuni Butsu
Kāśyapa Buddha of Drinking Light, the Awakened One
迦葉佛 Kashō Butsu
Śākyamuni Buddha, Shakya Sage of Patience and Silence, the Awakened One
釋迦牟尼佛 Shakamuni Butsu
Mahākāśyapa, the Great Drinker of Light
摩訶迦葉 Makakashō
Ānanda the Joy
阿難陀 Ananda
Śāṇavāsa of Natural Clothing: he was born wearing clothes
商那和修 Shōnawashu
Upagupta the Hidden
優婆毱多 Ubakikuta
Dhṛtaka the Intimate with the Limit of Reality
提多迦 Daitaka
Miccaka
彌遮迦 Mishaka
Vasumitra the Good Friend (Chin: World Friend)
婆須蜜 (世友) Vashumitsu
Buddhanandi the Awakening Joy
佛陀難提 Butsudanandai
Buddhamitra the Awakening Friend
伏馱蜜多 Fudamitta
Pārśva the Ribs: His ribs never touched a bed) (Chin: Ribs)
婆栗溼縛 (脇) Barishiba
Puṇyayaśas the Merit and Glory (Splendor)
富那夜奢 Funayasha
Aśvaghoṣa the Horse Sound (Chin: Horse Whinny)
阿那菩底 (馬鳴大士) Anabotei
Kapimala of Monkey Necklace
迦毘摩羅 Kabimara
Nāgārjuna the Naga Greatness (Ch: Dragon Tree)
那伽閼喇樹那(龍樹) Nagyaharajuna
Kāṇadeva the One-Eyed God
迦那提婆 Kanadaiba
Rāhulata the Nature of Rahula (Buddha’s Son)
羅睺羅多 Ragorata
Sanghanāndi the Community Joy
僧伽難提 Sōgyanandai
Gayaśata of Gaya (Buddha’s Awakening town) – Hundred
伽耶舍多 Kayashata
Kumārata the Youthfulness
鳩摩羅多 Kumorata
Jayata the Victorious
闍夜多 Shayata
Vasubandhu the Good Brother (Ch: World Kinsman)
婆修盤頭 (世親) Vashubanzu
Manorhita the Benefit to Humanity
摩拏羅 Manura
Haklenayaśas the Flock of Cranes Fame: Cranes followed him
鶴勒那 Kakurokuna
Simhabhikṣu, Āryasimha the Lion Monk / Noble Lion
師子菩提 Shishibodai
Basiasita
婆舍斯多 Bashashita
Puṇyamitra the Merit Friend
不如蜜多 Funyomitta
Prajñātāra the Wisdom Star
般若多羅 Hannyatara
Bodhidharma of Awakening Teaching
菩提達磨 Bodaidaruma
(see stories of ancestors in The Record of Transmitting the Light by Francis Cook)
Vipaśyin Buddha of Boundless Discourse, the Awakened One
毘婆尸佛 Bibashi Butsu
Śikhin Buddha of Fire, the Awakened One
尸棄佛 Shiki Butsu
Viśvabhū Buddha of Universal Compassion, the Awakened One
毘舍浮佛 Bishafu Butsu
Krakuccanda Buddha of Gold Wizard, the Awakened One
拘留孫佛 Kuruson Butsu
Kanakamuni Buddha of Golden Sage, the Awakened One
倶那含牟尼佛 Kunagonmuni Butsu
Kāśyapa Buddha of Drinking Light, the Awakened One
迦葉佛 Kashō Butsu
Śākyamuni Buddha, Shakya Sage of Patience and Silence, the Awakened One
釋迦牟尼佛 Shakamuni Butsu
Mahākāśyapa, the Great Drinker of Light
摩訶迦葉 Makakashō
Ānanda the Joy
阿難陀 Ananda
Śāṇavāsa of Natural Clothing: he was born wearing clothes
商那和修 Shōnawashu
Upagupta the Hidden
優婆毱多 Ubakikuta
Dhṛtaka the Intimate with the Limit of Reality
提多迦 Daitaka
Miccaka
彌遮迦 Mishaka
Vasumitra the Good Friend (Chin: World Friend)
婆須蜜 (世友) Vashumitsu
Buddhanandi the Awakening Joy
佛陀難提 Butsudanandai
Buddhamitra the Awakening Friend
伏馱蜜多 Fudamitta
Pārśva the Ribs: His ribs never touched a bed) (Chin: Ribs)
婆栗溼縛 (脇) Barishiba
Puṇyayaśas the Merit and Glory (Splendor)
富那夜奢 Funayasha
Aśvaghoṣa the Horse Sound (Chin: Horse Whinny)
阿那菩底 (馬鳴大士) Anabotei
Kapimala of Monkey Necklace
迦毘摩羅 Kabimara
Nāgārjuna the Naga Greatness (Ch: Dragon Tree)
那伽閼喇樹那(龍樹) Nagyaharajuna
Kāṇadeva the One-Eyed God
迦那提婆 Kanadaiba
Rāhulata the Nature of Rahula (Buddha’s Son)
羅睺羅多 Ragorata
Sanghanāndi the Community Joy
僧伽難提 Sōgyanandai
Gayaśata of Gaya (Buddha’s Awakening town) – Hundred
伽耶舍多 Kayashata
Kumārata the Youthfulness
鳩摩羅多 Kumorata
Jayata the Victorious
闍夜多 Shayata
Vasubandhu the Good Brother (Ch: World Kinsman)
婆修盤頭 (世親) Vashubanzu
Manorhita the Benefit to Humanity
摩拏羅 Manura
Haklenayaśas the Flock of Cranes Fame: Cranes followed him
鶴勒那 Kakurokuna
Simhabhikṣu, Āryasimha the Lion Monk / Noble Lion
師子菩提 Shishibodai
Basiasita
婆舍斯多 Bashashita
Puṇyamitra the Merit Friend
不如蜜多 Funyomitta
Prajñātāra the Wisdom Star
般若多羅 Hannyatara
Bodhidharma of Awakening Teaching
菩提達磨 Bodaidaruma
Posted by Gyokei Yokoyama at
11:17
2014年03月05日
Mettā Sutta
Mettā Sutta
a.k.a. Karaṇīya Mettā Sutta, Discourse on Cultivating Loving-kindness
from Sutta Nipata 1.8, one of the oldest sections of the Pali Canon
translated by San Francisco Zen Center
Introduction by Payadasi Thera:
While the Buddha was staying at Savatthi, a band of monks proceeded to a forest to spend the rainy season (vassana).The tree deities inhabiting this forest were worried by their arrival, as they had to descend from tree abodes and dwell on the ground. They hoped, however, the monks would leave soon; but finding that the monks would stay the vassana period of three months, harassed them in diverse ways, during the night with the intention of scaring them away. Living under such conditions being impossible, the monks went to the Master and informed him of their difficulties. Thereupon the Buddha instructed them in the Metta Sutta and advised their return equipped with this sutta for their protection. The monks went back to the forest, and practicing the instruction conveyed, permeated the whole atmosphere with their radiant thoughts of metta or loving-kindness. The deities so affected by this power of love, henceforth allowed them to meditate in peace. The discourse gets divided into two parts. The first detailing the standard of moral conduct required by one who wishes to attain purity and peace, and the second the method of practice of metta.
Karaṇīyam-attha-kusalena yantaṃ santaṃ padaṃ abhisamecca,
This is what should be accomplished by one who is wise, who seeks the good and has obtained peace.
Sakko ujū ca suhujū ca suvaco cassa mudu anatimānī,
Let one be strenuous, upright and sincere, without pride, easily contented, and joyous.
Santussako ca subharo ca appakicco ca sallahuka-vutti,
Let one not be submerged by the things of the world. Let one not take upon oneself the burden of riches.
Santindriyo ca nipako ca appagabbho kulesu ananugiddho.
Let one’s senses be controlled. Let one be wise but not puffed up and let one not desire great possessions even for one’s family.
Na ca khuddaṃ samācare kiñci yena viññū pare upavadeyyuṃ.
Let one do nothing that is mean or that the wise would reprove.
Sukhino vā khemino hontu sabbe sattā bhavantu sukhitattā.
(Wishing:) May all beings be happy. May they be joyous and live in safety.
Ye keci pāṇa-bhūtatthi tasā vā thāvarā vā anavasesā,
All living beings, whether weak or strong,
Dīghā vā ye mahantā vā majjhimā rassakā aṇuka-thūlā,
in high, middle, or low realms of existence, small or great,
Diṭṭhā vā ye ca adiṭṭhā ye ca dūre vasanti avidūre,
visible or invisible, near or far,
Bhūtā vā sambhavesī vā sabbe sattā bhavantu sukhitattā.
born or to be born, may all beings be happy.
Na paro paraṃ nikubbetha nātimaññetha katthaci naṃ kiñci,
Let no one deceive another nor despise any being in any state.
Byārosanā paṭīgha-saññā nāññam-aññassa dukkham-iccheyya.
Let none by anger or hatred wish harm to another.
Mātā yathā niyaṃ puttaṃ āyusā eka-puttam-anurakkhe,
Even as a mother at the risk of her life watches over and protects her only child,
Evam-pi sabba-bhūtesu māna-sambhāvaye aparimāṇaṃ.
so with a boundless mind should one cherish all living things.
Mettañca sabba-lokasmiṃ māna-sambhāvaye aparimāṇaṃ,
Suffusing love over the entire world,
Uddhaṃ adho ca tiriyañca asambādhaṃ averaṃ asapattaṃ.
above, below, and all around, without limit, so let one cultivate an infinite good will toward the whole world.
Tiṭṭhañ'caraṃ nisinno vā sayāno vā yāvatassa vigatam-iddho,
Standing or walking, sitting or lying down, during all one’s waking hours,
Etaṃ satiṃ adhiṭṭheyya brahmam-etaṃ vihāraṃ idham-āhu.
let one practice the Way with gratitude. (let one be resolved on this mindfulness. This is called a sublime abiding.)
Diṭṭhiñca anupagamma sīlavā dassanena sampanno,
Not holding to fixed views, endowed with insight,
Kāmesu vineyya gedhaṃ, Na hi jātu gabbha-seyyaṃ punaretīti.
freed from sense appetites, one who achieves the Way will be freed from the duality of birth and death. (one never again will lie in the womb.)
a.k.a. Karaṇīya Mettā Sutta, Discourse on Cultivating Loving-kindness
from Sutta Nipata 1.8, one of the oldest sections of the Pali Canon
translated by San Francisco Zen Center
Introduction by Payadasi Thera:
While the Buddha was staying at Savatthi, a band of monks proceeded to a forest to spend the rainy season (vassana).The tree deities inhabiting this forest were worried by their arrival, as they had to descend from tree abodes and dwell on the ground. They hoped, however, the monks would leave soon; but finding that the monks would stay the vassana period of three months, harassed them in diverse ways, during the night with the intention of scaring them away. Living under such conditions being impossible, the monks went to the Master and informed him of their difficulties. Thereupon the Buddha instructed them in the Metta Sutta and advised their return equipped with this sutta for their protection. The monks went back to the forest, and practicing the instruction conveyed, permeated the whole atmosphere with their radiant thoughts of metta or loving-kindness. The deities so affected by this power of love, henceforth allowed them to meditate in peace. The discourse gets divided into two parts. The first detailing the standard of moral conduct required by one who wishes to attain purity and peace, and the second the method of practice of metta.
Karaṇīyam-attha-kusalena yantaṃ santaṃ padaṃ abhisamecca,
This is what should be accomplished by one who is wise, who seeks the good and has obtained peace.
Sakko ujū ca suhujū ca suvaco cassa mudu anatimānī,
Let one be strenuous, upright and sincere, without pride, easily contented, and joyous.
Santussako ca subharo ca appakicco ca sallahuka-vutti,
Let one not be submerged by the things of the world. Let one not take upon oneself the burden of riches.
Santindriyo ca nipako ca appagabbho kulesu ananugiddho.
Let one’s senses be controlled. Let one be wise but not puffed up and let one not desire great possessions even for one’s family.
Na ca khuddaṃ samācare kiñci yena viññū pare upavadeyyuṃ.
Let one do nothing that is mean or that the wise would reprove.
Sukhino vā khemino hontu sabbe sattā bhavantu sukhitattā.
(Wishing:) May all beings be happy. May they be joyous and live in safety.
Ye keci pāṇa-bhūtatthi tasā vā thāvarā vā anavasesā,
All living beings, whether weak or strong,
Dīghā vā ye mahantā vā majjhimā rassakā aṇuka-thūlā,
in high, middle, or low realms of existence, small or great,
Diṭṭhā vā ye ca adiṭṭhā ye ca dūre vasanti avidūre,
visible or invisible, near or far,
Bhūtā vā sambhavesī vā sabbe sattā bhavantu sukhitattā.
born or to be born, may all beings be happy.
Na paro paraṃ nikubbetha nātimaññetha katthaci naṃ kiñci,
Let no one deceive another nor despise any being in any state.
Byārosanā paṭīgha-saññā nāññam-aññassa dukkham-iccheyya.
Let none by anger or hatred wish harm to another.
Mātā yathā niyaṃ puttaṃ āyusā eka-puttam-anurakkhe,
Even as a mother at the risk of her life watches over and protects her only child,
Evam-pi sabba-bhūtesu māna-sambhāvaye aparimāṇaṃ.
so with a boundless mind should one cherish all living things.
Mettañca sabba-lokasmiṃ māna-sambhāvaye aparimāṇaṃ,
Suffusing love over the entire world,
Uddhaṃ adho ca tiriyañca asambādhaṃ averaṃ asapattaṃ.
above, below, and all around, without limit, so let one cultivate an infinite good will toward the whole world.
Tiṭṭhañ'caraṃ nisinno vā sayāno vā yāvatassa vigatam-iddho,
Standing or walking, sitting or lying down, during all one’s waking hours,
Etaṃ satiṃ adhiṭṭheyya brahmam-etaṃ vihāraṃ idham-āhu.
let one practice the Way with gratitude. (let one be resolved on this mindfulness. This is called a sublime abiding.)
Diṭṭhiñca anupagamma sīlavā dassanena sampanno,
Not holding to fixed views, endowed with insight,
Kāmesu vineyya gedhaṃ, Na hi jātu gabbha-seyyaṃ punaretīti.
freed from sense appetites, one who achieves the Way will be freed from the duality of birth and death. (one never again will lie in the womb.)
Posted by Gyokei Yokoyama at
10:57
2014年03月05日
Gate of Sweet Dew 甘露門
Gate of Sweet Dew
Kanromon
(dharanis compiled from Chinese versions of the ceremony and incorporated
into Sōtō Zen liturgy by Menzan Zuihō 面山瑞方 (1687-1763))
(chanted daily at evening service, as well as during the Offering to Hungry Ghosts)
translated by San Francisco Zen Center, revised by Kōkyō Henkel
甘露門
(bushō sanbō 奉請三寶) Respectfully inviting the Three Treasures (gassho for homages)
南無十方佛。
Homage to the Buddhas in ten directions.
南無十方法。
Homage to the Dharma in ten directions.
南無十方僧。
Homage to the Sangha in ten directions.
南無本師釋迦牟尼佛。
Homage to our original teacher, Shākyamuni Buddha.
南無大慈大悲救苦 観世音菩薩。
Homage to the great merciful, compassionate reliever of suffering, Avalokiteshvara Bodhisattva.
南無啓教阿難尊者。
Homage to the expounder of the teachings, the venerable Ānanda.
(chōshō hotsugan 招請発願) Summoning, Inviting, and Arousing the Vow
是諸衆等。發心して一器の浄食を奉持して。普く十方窮盡虚空。周遍法界微塵刹中。所有國土の一切の餓鬼に施す。先亡久遠山川地主乃至曠野の諸鬼神等。請う来って此に集れ。我れいま悲愍して。普く汝に食を施す。願くは汝各各。我が此の食を受けて。轉じ將って。盡虚空界の諸佛及聖。一切の有情に供養して。汝と有情と普く皆飽満せんことを。
Giving rise to the awakened mind, we unconditionally offer a bowl of pure food to all the hungry ghosts in every land to the farthest reaches of vast emptiness in the ten directions, including every atom throughout the entire dharma realm. We invite all our departed ancestors going back to ancient times, the spirits dwelling in mountains, rivers, and earth, as well as demonic spirits from the untamed wilderness, to come and gather here. Now, with deep sympathy we offer food to all of you, sincerely hoping that you will each accept this food and turn it over, making offerings to Buddhas, sages, and all sentient beings throughout the vast emptiness of the universe, so that you and all the many sentient beings will be satisfied.
亦願くは汝が身。此の呪食に乗じて。苦を離れて解脱し。天に生じて楽を受け。十方の浄土も意に随って遊往し。菩提心を發し。菩提道を行當来に作佛して。永く退轉なく。前に道を得る者は。誓って相度脱せんことを。又願くは汝等。晝夜恒常に。我を擁護して。我が所願を満ぜんことを。願くは此の食を施す。所生の功徳。普く將て法界の有情に廻施して。諸の有情と平等苦有ならん。諸の有情と共に。同じく此の福を將て。悉く將て真如法界。無上菩提。一切智智に廻向して。願くは速かに成佛して。餘果を招くこと勿らん。法界の含識。願くは此法に乗じて。疾く成佛する事を得ん。
Moreover, we sincerely wish that your bodies be conveyed by these mantras and food so that you may depart from suffering, be liberated, find birth in heaven, and receive joy. In accord with your intentions, may you travel freely through the pure lands in the ten directions and arouse awakened mind, practicing the awakened way and in the future become a Buddha without regressing. We entreat those who have previously attained the Way since ancient times to vow to realize liberation together with all beings. Day and night, constantly protect us so that our vows will be fulfilled. We offer food to beings throughout the dharma realm, so that every being will equally receive this fortunate offering. Whatever virtue and merit this produces, we completely transfer and dedicate to the unsurpassed awakening with total clarity and wisdom of the whole dharma realm of true reality, that all may speedily attain Buddhahood without incurring any other destinies. May all sentient beings of the dharma realm take advantage of this teaching to quickly attain Buddhahood.
(unshū kijin chōshō darani 雲集鬼神招請陀羅尼)
Dhārani for Summoning Deceased Spirits to the Great Cloudlike Assembly
曩謨歩布哩。迦哩多哩。怛他蘗多也。Nō bō bohori gyari tari tatā gyata ya
(ha jigokumon kai inkō darani 破地獄門開咽喉陀羅尼)
Dhārani for Breaking Down the Gates of Hell and Opening Throats
唵歩布帝哩。迦多哩。怛他蘗多也。Ōm boho tēiri gyatari tatā gyata ya
(muryō itoku jizai kōmyō kaji onjiki darani 無量威徳自在光明加持飲食陀羅尼)
Dhārani for Blessing Food with the Unimpeded Radiance of Innumerable Virtues
曩莫。薩嚩。怛佗蘗多。嚩嚕吉帝。唵三婆羅。三婆羅吽。
nō maku saraba tatāgyata baro kitēi ōm sām barā sām barā ūn
(mō kanro hōmi darani 蒙甘露法味陀羅尼)
Dhārani of the Flavor of Dharma covered with Sweet Dew
曩莫。蘇嚕頗也。怛佗蘗多也。怛儞也佗。唵蘇嚕蘇嚕。鉢羅蘇嚕。鉢羅蘇嚕。娑嚩賀。
nō maku soro baya tatāgyata ya tanyata ōm soro soro hara soro hara soro sowaka
(birushana ichiji shin suirin kan darani 毘盧舎那一字心水輪観陀羅尼)
Dhārani for Contemplating Vairochana through the Word “Mind” on a Sphere of Water
曩莫。三満多。没多南鑁。
nō maku sāmmān da botanān bān
(go nyorai hōgō chōshō darani 五如来寶号招請陀羅尼)
Dhāranis Summoning the Five Tathāgathas with Precious Names (gassho)
(namu ta hō nyorai 南無多寶如來)
Homage to the Many Jewels Tathāgatha,
(Prabhūtaratna, sometimes substituted by Ratnasambhāva – south, yellow tathāgata)
曩謨薄伽筏帝。鉢羅歩多。阿羅怛曩也。怛他蘗多也。除慳貧業福智圓満。
Nō bo bagya batēi hara bota ara tānnō ya tatāgyata ya
Removing the karma of greed, fully complete with blessings and wisdom.
(namu myō shiki shin nyorai 南無妙色身如來)
Homage to the Wondrous Form Body Tathāgatha,
(Surupakāya, or Akshobhya – east, blue tathāgata)
曩謨簿伽筏帝。蘇嚕波耶。怛侘蘗多也。破醜陋形圓満相好。
Nō bo bagya batēi soro baya tatāgyata ya
Destroying disgrace and vileness, fully complete with good marks.
(namu kan ro ō nyorai 南無甘露王如來)
Homage to the King of Sweet Dew Tathāgatha,
(Amritarāja, or Amitābha – west, red tathāgata)
曩謨婆伽筏帝。阿蜜栗帝。阿濫惹耶。怛他蘗多耶。灌法身心令受快楽。
Nō bo bagya batēi ami ritēi arān jaya tatāgyata ya
Pouring the Dharma into body and mind, granting pleasure.
(namu kō haku shin nyorai 南無廣博身如來)
Homage to the Boundless Body Tathāgatha,
(Vipulakāya, or Vairochana – white, center tathāgata)
曩謨婆伽筏帝。尾布邏蘗怛羅耶。多佗蘗多也。咽喉廣大飲食充飽。
Nō bo bagya batēi biho ragya taraya tatāgyata ya
Opening wide all throats, satisfying them with food and drink.
(namu ri fu i nyorai 南無離怖畏如來)
Homage to the Freedom from Fear Tathāgatha
(Abhayankara, Shākyamuni, or Amoghasiddhi – north, green tathāgata)
曩謨婆伽筏帝。 阿婆演。迦羅耶。多佗蘗多耶。恐怖悉除離餓鬼趣。
Nō bo bagya batēi aba ēn gyara ya tatāgyata ya
Completely banishing fear, freeing all from rebirths as hungry ghosts.
(hotsu bodaishin darani 発菩提心陀羅尼)
Dhārani for Arousing Bodhichitta
唵。冐地即多。母陀。波多野迷。
Ōm bōji shītta bodā hadāyāmi.
(ju bosatsu sammaya kai darani 授菩薩三摩耶戒陀羅尼)
Dhārani for Giving the Bodhisattva Samaya Precepts
唵。三昧耶薩坦鑁。
Ōm sāmmaya sato bān. (end gassho)
(daihō rōkaku zenjū himitsu konpon darani 大寶楼閣善住秘密根本陀羅尼)
(Secret Root Source) Dhārani for Residing in the Great Virtuous Jeweled Pavilion
曩莫。薩羅嚩。多他蘗多南。羅。尾補羅蘗羅陛。麼抳鉢囉陛。多佗多尼多捨寧。摩尼摩尼。蘇鉢囉陞。尾麼黎。娑蘗囉儼鼻隷。吽吽。入縛羅。入縛羅。没駄。尾盧枳帝。麌 四 夜。地瑟恥多。蘗羅陛。娑縛訶。唵。摩尼。縛日哩。吽。唵。麼尼。駄哩吽泮乇。
nō maku saraba tatāgyata nān ōm bihora gyara bēi mani hara bēi tata tani tashani mani mani soha rabēi bima rēi sha gyara gēn birēi ūnnūn jīn barajīn bara boda biroki tēi kugya chishūtta gyara bēi sowaka ōm mani baji rēi ūn ōm mani da rēi ūn bātta
(shobutsu kōmyō shingon kanchō darani 諸佛光明真言灌頂陀羅尼)
Dhārani of All Buddhas’ Radiant True Words Anointing the Head
唵。阿暮伽。癈嚕者娜。摩訶畝陀羅。麼尼盤頭麼。入縛囉。跛囉婆利。單野吽。
Ōm a bogya bēi rosha nō maka bodara mani hān doma jīn bara hara bari taya ūn
(hakken gedatsu darani 撥遣解脱陀羅尼)
Dhārani for Bequeathing Liberation [NOTE: usually this dharani is not chanted]
Ōm basara bokisha bo ku
(ekō ge 回向偈)
Dedication (gassho, with mokugyo, one beat after each line; these lines are arranged with
the same number of beats per line for chanting with mokugyo, so translation is not precise)
以此修行衆善根。By this assembly's wholesome practice, (roots)
報答父母劬労徳。we requite our parents' toil and care. (virtue)
存者福楽壽無窮。May the living be blessed with true joy, (& long life without poverty)
亡者離苦生安養。may the deceased be born in pure lands. (free from suffering)
四恩三有諸含識。May fortunate ones in the three realms, (receiving the 4 benefactions)
三途八難苦衆生。and those born into difficulties, (in the 3 paths and 8 difficulties)
倶蒙悔過洗瑕疵。all thoroughly repent their errors, (wash away their defects)
盡出輪回生浄土。leave samsāra and enter pure lands. (finally departing the rounds)
Kanromon
(dharanis compiled from Chinese versions of the ceremony and incorporated
into Sōtō Zen liturgy by Menzan Zuihō 面山瑞方 (1687-1763))
(chanted daily at evening service, as well as during the Offering to Hungry Ghosts)
translated by San Francisco Zen Center, revised by Kōkyō Henkel
甘露門
(bushō sanbō 奉請三寶) Respectfully inviting the Three Treasures (gassho for homages)
南無十方佛。
Homage to the Buddhas in ten directions.
南無十方法。
Homage to the Dharma in ten directions.
南無十方僧。
Homage to the Sangha in ten directions.
南無本師釋迦牟尼佛。
Homage to our original teacher, Shākyamuni Buddha.
南無大慈大悲救苦 観世音菩薩。
Homage to the great merciful, compassionate reliever of suffering, Avalokiteshvara Bodhisattva.
南無啓教阿難尊者。
Homage to the expounder of the teachings, the venerable Ānanda.
(chōshō hotsugan 招請発願) Summoning, Inviting, and Arousing the Vow
是諸衆等。發心して一器の浄食を奉持して。普く十方窮盡虚空。周遍法界微塵刹中。所有國土の一切の餓鬼に施す。先亡久遠山川地主乃至曠野の諸鬼神等。請う来って此に集れ。我れいま悲愍して。普く汝に食を施す。願くは汝各各。我が此の食を受けて。轉じ將って。盡虚空界の諸佛及聖。一切の有情に供養して。汝と有情と普く皆飽満せんことを。
Giving rise to the awakened mind, we unconditionally offer a bowl of pure food to all the hungry ghosts in every land to the farthest reaches of vast emptiness in the ten directions, including every atom throughout the entire dharma realm. We invite all our departed ancestors going back to ancient times, the spirits dwelling in mountains, rivers, and earth, as well as demonic spirits from the untamed wilderness, to come and gather here. Now, with deep sympathy we offer food to all of you, sincerely hoping that you will each accept this food and turn it over, making offerings to Buddhas, sages, and all sentient beings throughout the vast emptiness of the universe, so that you and all the many sentient beings will be satisfied.
亦願くは汝が身。此の呪食に乗じて。苦を離れて解脱し。天に生じて楽を受け。十方の浄土も意に随って遊往し。菩提心を發し。菩提道を行當来に作佛して。永く退轉なく。前に道を得る者は。誓って相度脱せんことを。又願くは汝等。晝夜恒常に。我を擁護して。我が所願を満ぜんことを。願くは此の食を施す。所生の功徳。普く將て法界の有情に廻施して。諸の有情と平等苦有ならん。諸の有情と共に。同じく此の福を將て。悉く將て真如法界。無上菩提。一切智智に廻向して。願くは速かに成佛して。餘果を招くこと勿らん。法界の含識。願くは此法に乗じて。疾く成佛する事を得ん。
Moreover, we sincerely wish that your bodies be conveyed by these mantras and food so that you may depart from suffering, be liberated, find birth in heaven, and receive joy. In accord with your intentions, may you travel freely through the pure lands in the ten directions and arouse awakened mind, practicing the awakened way and in the future become a Buddha without regressing. We entreat those who have previously attained the Way since ancient times to vow to realize liberation together with all beings. Day and night, constantly protect us so that our vows will be fulfilled. We offer food to beings throughout the dharma realm, so that every being will equally receive this fortunate offering. Whatever virtue and merit this produces, we completely transfer and dedicate to the unsurpassed awakening with total clarity and wisdom of the whole dharma realm of true reality, that all may speedily attain Buddhahood without incurring any other destinies. May all sentient beings of the dharma realm take advantage of this teaching to quickly attain Buddhahood.
(unshū kijin chōshō darani 雲集鬼神招請陀羅尼)
Dhārani for Summoning Deceased Spirits to the Great Cloudlike Assembly
曩謨歩布哩。迦哩多哩。怛他蘗多也。Nō bō bohori gyari tari tatā gyata ya
(ha jigokumon kai inkō darani 破地獄門開咽喉陀羅尼)
Dhārani for Breaking Down the Gates of Hell and Opening Throats
唵歩布帝哩。迦多哩。怛他蘗多也。Ōm boho tēiri gyatari tatā gyata ya
(muryō itoku jizai kōmyō kaji onjiki darani 無量威徳自在光明加持飲食陀羅尼)
Dhārani for Blessing Food with the Unimpeded Radiance of Innumerable Virtues
曩莫。薩嚩。怛佗蘗多。嚩嚕吉帝。唵三婆羅。三婆羅吽。
nō maku saraba tatāgyata baro kitēi ōm sām barā sām barā ūn
(mō kanro hōmi darani 蒙甘露法味陀羅尼)
Dhārani of the Flavor of Dharma covered with Sweet Dew
曩莫。蘇嚕頗也。怛佗蘗多也。怛儞也佗。唵蘇嚕蘇嚕。鉢羅蘇嚕。鉢羅蘇嚕。娑嚩賀。
nō maku soro baya tatāgyata ya tanyata ōm soro soro hara soro hara soro sowaka
(birushana ichiji shin suirin kan darani 毘盧舎那一字心水輪観陀羅尼)
Dhārani for Contemplating Vairochana through the Word “Mind” on a Sphere of Water
曩莫。三満多。没多南鑁。
nō maku sāmmān da botanān bān
(go nyorai hōgō chōshō darani 五如来寶号招請陀羅尼)
Dhāranis Summoning the Five Tathāgathas with Precious Names (gassho)
(namu ta hō nyorai 南無多寶如來)
Homage to the Many Jewels Tathāgatha,
(Prabhūtaratna, sometimes substituted by Ratnasambhāva – south, yellow tathāgata)
曩謨薄伽筏帝。鉢羅歩多。阿羅怛曩也。怛他蘗多也。除慳貧業福智圓満。
Nō bo bagya batēi hara bota ara tānnō ya tatāgyata ya
Removing the karma of greed, fully complete with blessings and wisdom.
(namu myō shiki shin nyorai 南無妙色身如來)
Homage to the Wondrous Form Body Tathāgatha,
(Surupakāya, or Akshobhya – east, blue tathāgata)
曩謨簿伽筏帝。蘇嚕波耶。怛侘蘗多也。破醜陋形圓満相好。
Nō bo bagya batēi soro baya tatāgyata ya
Destroying disgrace and vileness, fully complete with good marks.
(namu kan ro ō nyorai 南無甘露王如來)
Homage to the King of Sweet Dew Tathāgatha,
(Amritarāja, or Amitābha – west, red tathāgata)
曩謨婆伽筏帝。阿蜜栗帝。阿濫惹耶。怛他蘗多耶。灌法身心令受快楽。
Nō bo bagya batēi ami ritēi arān jaya tatāgyata ya
Pouring the Dharma into body and mind, granting pleasure.
(namu kō haku shin nyorai 南無廣博身如來)
Homage to the Boundless Body Tathāgatha,
(Vipulakāya, or Vairochana – white, center tathāgata)
曩謨婆伽筏帝。尾布邏蘗怛羅耶。多佗蘗多也。咽喉廣大飲食充飽。
Nō bo bagya batēi biho ragya taraya tatāgyata ya
Opening wide all throats, satisfying them with food and drink.
(namu ri fu i nyorai 南無離怖畏如來)
Homage to the Freedom from Fear Tathāgatha
(Abhayankara, Shākyamuni, or Amoghasiddhi – north, green tathāgata)
曩謨婆伽筏帝。 阿婆演。迦羅耶。多佗蘗多耶。恐怖悉除離餓鬼趣。
Nō bo bagya batēi aba ēn gyara ya tatāgyata ya
Completely banishing fear, freeing all from rebirths as hungry ghosts.
(hotsu bodaishin darani 発菩提心陀羅尼)
Dhārani for Arousing Bodhichitta
唵。冐地即多。母陀。波多野迷。
Ōm bōji shītta bodā hadāyāmi.
(ju bosatsu sammaya kai darani 授菩薩三摩耶戒陀羅尼)
Dhārani for Giving the Bodhisattva Samaya Precepts
唵。三昧耶薩坦鑁。
Ōm sāmmaya sato bān. (end gassho)
(daihō rōkaku zenjū himitsu konpon darani 大寶楼閣善住秘密根本陀羅尼)
(Secret Root Source) Dhārani for Residing in the Great Virtuous Jeweled Pavilion
曩莫。薩羅嚩。多他蘗多南。羅。尾補羅蘗羅陛。麼抳鉢囉陛。多佗多尼多捨寧。摩尼摩尼。蘇鉢囉陞。尾麼黎。娑蘗囉儼鼻隷。吽吽。入縛羅。入縛羅。没駄。尾盧枳帝。麌 四 夜。地瑟恥多。蘗羅陛。娑縛訶。唵。摩尼。縛日哩。吽。唵。麼尼。駄哩吽泮乇。
nō maku saraba tatāgyata nān ōm bihora gyara bēi mani hara bēi tata tani tashani mani mani soha rabēi bima rēi sha gyara gēn birēi ūnnūn jīn barajīn bara boda biroki tēi kugya chishūtta gyara bēi sowaka ōm mani baji rēi ūn ōm mani da rēi ūn bātta
(shobutsu kōmyō shingon kanchō darani 諸佛光明真言灌頂陀羅尼)
Dhārani of All Buddhas’ Radiant True Words Anointing the Head
唵。阿暮伽。癈嚕者娜。摩訶畝陀羅。麼尼盤頭麼。入縛囉。跛囉婆利。單野吽。
Ōm a bogya bēi rosha nō maka bodara mani hān doma jīn bara hara bari taya ūn
(hakken gedatsu darani 撥遣解脱陀羅尼)
Dhārani for Bequeathing Liberation [NOTE: usually this dharani is not chanted]
Ōm basara bokisha bo ku
(ekō ge 回向偈)
Dedication (gassho, with mokugyo, one beat after each line; these lines are arranged with
the same number of beats per line for chanting with mokugyo, so translation is not precise)
以此修行衆善根。By this assembly's wholesome practice, (roots)
報答父母劬労徳。we requite our parents' toil and care. (virtue)
存者福楽壽無窮。May the living be blessed with true joy, (& long life without poverty)
亡者離苦生安養。may the deceased be born in pure lands. (free from suffering)
四恩三有諸含識。May fortunate ones in the three realms, (receiving the 4 benefactions)
三途八難苦衆生。and those born into difficulties, (in the 3 paths and 8 difficulties)
倶蒙悔過洗瑕疵。all thoroughly repent their errors, (wash away their defects)
盡出輪回生浄土。leave samsāra and enter pure lands. (finally departing the rounds)
Posted by Gyokei Yokoyama at
10:48
2014年03月05日
Names of the Women Zen Ancestors
Names of the Women Ancestors
(see stories of women ancestors in Zen Women by Grace Schireson)
Achāryā Mahāpajāpatī
Achāryā Mittā
Achāryā Yasōdharā
Achāryā Tissā
Achāryā Sujātā
Achāryā Sundarī-nandā
Achāryā Vaddhesī
Achāryā Patāchārā
Achāryā Visākha
Achāryā Singālaka-mātā
Achāryā Khemā
Achāryā Uppalavannā
Achāryā Sāmāvatī
Achāryā Uttarā
Achāryā Chandā
Achāryā Uttamā
Achāryā Bhaddā Kundalakesā
Achāryā Nanduttarā
Achāryā Dantikā
Achāryā Sakulā
Achāryā Sihā
Achāryā Dhammadinnā
Achāryā Kisāgōtamī
Achāryā Ubbirī
Achāryā Isidāsi
Achāryā Bhaddā Kapilānī
Achāryā Muttā
Achāryā Sumanā
Achāryā Dhammā
Achāryā Chittā
Achāryā Anōpamā
Achāryā Sukkā
Achāryā Samā
Achāryā Utpalāvarna
Achāryā Shrimālā Devī
Achāryā Congchi
Achāryā Lingzhao
Achāryā Moshan Liaoran
Achāryā Liu Tiemo
Achāryā Miaoxin
Achāryā Daoshen
Achāryā Shiji
Achāryā Zhi’an
Achāryā Huiguang
Achāryā Kongshi Daoren
Achāryā Yu Daopo
Achāryā Huiwen
Achāryā Fadeng
Achāryā Wenzhao
Achāryā Miaodao
Achāryā Zhitong
Achāryā Zēnshīn
Achāryā Zēnzo
Achāryā Ezēn
Achāryā Ryonēn
Achāryā Egi
Achāryā Shogaku
Achāryā Ekān
Achāryā Shōzēn
Achāryā Mokufu Sonīn
Achāryā Myosho Ēnkān
Achāryā Ekyu
Achāryā Eshūn
Achāryā Soshīn
Achāryā Soitsu
Achāryā Chiyono
(see stories of women ancestors in Zen Women by Grace Schireson)
Achāryā Mahāpajāpatī
Achāryā Mittā
Achāryā Yasōdharā
Achāryā Tissā
Achāryā Sujātā
Achāryā Sundarī-nandā
Achāryā Vaddhesī
Achāryā Patāchārā
Achāryā Visākha
Achāryā Singālaka-mātā
Achāryā Khemā
Achāryā Uppalavannā
Achāryā Sāmāvatī
Achāryā Uttarā
Achāryā Chandā
Achāryā Uttamā
Achāryā Bhaddā Kundalakesā
Achāryā Nanduttarā
Achāryā Dantikā
Achāryā Sakulā
Achāryā Sihā
Achāryā Dhammadinnā
Achāryā Kisāgōtamī
Achāryā Ubbirī
Achāryā Isidāsi
Achāryā Bhaddā Kapilānī
Achāryā Muttā
Achāryā Sumanā
Achāryā Dhammā
Achāryā Chittā
Achāryā Anōpamā
Achāryā Sukkā
Achāryā Samā
Achāryā Utpalāvarna
Achāryā Shrimālā Devī
Achāryā Congchi
Achāryā Lingzhao
Achāryā Moshan Liaoran
Achāryā Liu Tiemo
Achāryā Miaoxin
Achāryā Daoshen
Achāryā Shiji
Achāryā Zhi’an
Achāryā Huiguang
Achāryā Kongshi Daoren
Achāryā Yu Daopo
Achāryā Huiwen
Achāryā Fadeng
Achāryā Wenzhao
Achāryā Miaodao
Achāryā Zhitong
Achāryā Zēnshīn
Achāryā Zēnzo
Achāryā Ezēn
Achāryā Ryonēn
Achāryā Egi
Achāryā Shogaku
Achāryā Ekān
Achāryā Shōzēn
Achāryā Mokufu Sonīn
Achāryā Myosho Ēnkān
Achāryā Ekyu
Achāryā Eshūn
Achāryā Soshīn
Achāryā Soitsu
Achāryā Chiyono
Posted by Gyokei Yokoyama at
10:41
2014年03月05日
Dhammacakkappavattana Sutta
Setting in Motion the Wheel of Dhamma Sutta
Dhammacakkappavattana Sutta (Pali)
from Samyutta Nikaya 56.11; the Buddha’s very first discourse
(see commentery in Turning the Wheel of Truth by Ajahn Sucitto)
translated by Kōkyō Henkel
Evam-me sutaṃ, Ekaṃ samayaṃ Bhagavā, Bārāṇasiyaṃ viharati isipatane migadāye.
Tatra kho Bhagavā pañca-vaggiye bhikkhū āmantesi.
Thus have I heard. Once the Blessed One was living in the Deer Park at Isipatana,
near at Vārānasi. There he addressed the group of five monks:
"Dveme bhikkhave antā pabbajitena na sevitabbā,
Monks, these two extremes ought not to be practiced by one who has gone forth from the worldly life. What are the two?
Yo cāyaṃ kāmesu kāma-sukhallikānuyogo, Hīno gammo pothujjaniko anariyo anattha-sañhito,
There is devotion to pursuing sense pleasures, which is degrading, common, the way of ordinary people, unworthy and unprofitable;
Yo cāyaṃ atta-kilamathānuyogo, Dukkho anariyo anattha-sañhito.
And there is devotion to self-mortification which is painful, unworthy, and unprofitable.
Ete te bhikkhave ubho ante anupagamma, Majjhimā paṭipadā tathāgatena abhisambuddhā, Cakkhu-karaṇī ñāṇa-karaṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.
Avoiding both these extremes, the Tathāgata has realized the Middle Way: it gives vision, it gives knowledge, and it leads to peace, to insight, to awakening, to freedom.
Katamā ca sā bhikkhave majjhimā paṭipadā tathāgatena abhisambuddhā, Cakkhu-karaṇī ñāṇa-karaṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.
And what is that Middle Way…? (realized by the Tathāgata, which gives vision, which gives knowledge, and which leads to peace, to insight, to awakening, to freedom)
Ayam-eva ariyo aṭṭhaṅgiko maggo, Seyyathīdaṃ, Sammā-diṭṭhi sammā-saṅkappo, Sammā-vācā sammā-kammanto sammā-ājīvo, Sammā-vāyāmo sammā-sati sammā-samādhi.
It is simply the Noble Eightfold Path, namely, right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
Ayaṃ kho sā bhikkhave majjhimā paṭipadā tathāgatena abhisambuddhā, Cakkhu-karaṇī ñāṇa-karaṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.
This is the Middle Way realized by the Tathāgata, which gives vision, which gives knowledge, and which leads to peace, to insight, to awakening, to freedom.
Idaṃ kho pana bhikkhave dukkhaṃ ariya-saccaṃ,
The Noble Truth of suffering is this:
Jātipi dukkhā jarāpi dukkhā maraṇampi dukkhaṃ,
Birth is suffering; aging is suffering; (sickness is suffering;) death is suffering;
Soka-parideva-dukkha-domanassupāyāsāpi dukkhā,
sorrow and lamentation, pain, grief and despair are suffering;
Appiyehi sampayogo dukkho piyehi vippayogo dukkho yamp'icchaṃ na labhati tampi
dukkhaṃ,
association with the unpleasant is suffering; separation from the pleasant is suffering; not to get what one wants is suffering
Saṅkhittena pañcupādānakkhandhā dukkhā.
In brief, grasping the five aggregates is suffering.
Idaṃ kho pana bhikkhave dukkha-samudayo ariya-saccaṃ,
The Noble Truth of the origin of suffering is this:
Yāyaṃ taṇhā ponobbhavikā nandi-rāga-sahagatā tatra tatrābhinandinī, Seyyathīdaṃ Kāma-taṇhā bhava-taṇhā vibhava-taṇhā,
It is craving which produces renewal of being, bound up with passionate greed. It is craving which produces renewal of being, bound up with passionate greed.
Idaṃ kho pana bhikkhave dukkha-nirodho ariya-saccaṃ,
The Noble Truth of the cessation of suffering is this:
Yo tassā yeva taṇhāya asesa-virāga-nirodho cāgo paṭinissaggo mutti anālayo,
It is the complete cessation of that very craving, giving it up, renouncing it; letting go of it, emancipating oneself from it.
Idaṃ kho pana bhikkhave dukkha-nirodha-gāminī-paṭipadā ariya-saccaṃ,
The Noble Truth of the way leading to the cessation of suffering is this:
Ayam-eva ariyo aṭṭhaṅgiko maggo, Seyyathīdaṃ, Sammā-diṭṭhi sammā-saṅkappo, Sammā-vācā sammā-kammanto sammā-ājīvo, Sammā-vāyāmo sammā-sati sammā-samādhi.
It is simply the Noble Eightfold Path, namely right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
Idaṃ dukkhaṃ ariya-saccanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.
“This is the Noble Truth of suffering”: such was the vision, the knowledge, the wisdom, the awareness, the light, that arose in me with regard to things not heard before.
Taṃ kho pan'idaṃ dukkhaṃ ariya-saccaṃ pariññeyyanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.
“This suffering, as a noble truth, must be fully understood”: such was the vision …
Taṃ kho pan'idaṃ dukkhaṃ ariya-saccaṃ pariññātanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.
“This suffering, as a noble truth, has been fully understood”: such was the vision …
Idaṃ dukkha-samudayo ariya-saccanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.
“This is the Noble Truth of the origin of suffering”: such was the vision …
Taṃ kho pan'idaṃ dukkha-samudayo ariya-saccaṃ pahātabbanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.
“This origin of suffering, as a noble truth, must be abandoned”: such was the vision …
Taṃ kho pan'idaṃ dukkha-samudayo ariya-saccaṃ pahīnanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.
“This origin of suffering, as a noble truth, has been abandoned”: such was the vision …
Idaṃ dukkha-nirodho ariya-saccanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.
“This is the Noble Truth of the cessation of suffering”: such was the vision …
Taṃ kho pan'idaṃ dukkha-nirodho ariya-saccaṃ sacchikātabbanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.
“This cessation of suffering, as a noble truth, must be realized”: such was the vision …
Taṃ kho pan'idaṃ dukkha-nirodho ariya-saccaṃ sacchikatanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.
“This cessation of suffering, as a noble truth, has been realized”: such was the vision …
Idaṃ dukkha-nirodha-gāminī-paṭipadā ariya-saccanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.
“This is the Noble Truth of the way leading to the cessation of suffering”: such was the vision …
Taṃ kho pan'idaṃ dukkha-nirodha-gāminī-paṭipadā ariya-saccaṃ bhāvetabbanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.
“This way leading to the cessation of suffering, as a noble truth, must be followed”: such was the vision …
Taṃ kho pan'idaṃ dukkha-nirodha-gāminī-paṭipadā ariya-saccaṃ bhāvitanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.
“This way leading to the cessation of suffering, as a noble truth, has been followed”: such was the vision, the knowledge, the awareness, the light, that arose in me with regard to things not heard before.
Yāvakīvañca me bhikkhave imesu catūsu ariya-saccesu, Evan-ti-parivaṭṭaṃ dvādas'ākāraṃ yathābhūtaṃ ñāṇa-dassanaṃ na suvisuddhaṃ ahosi, Neva tāvāhaṃ bhikkhave sadevake loke samārake sabrahmake, Sassamaṇa-brāhmaṇiyā pajāya sadeva-manussāya, Anuttaraṃ sammā-sambodhiṃ abhisambuddho paccaññāsiṃ
As long as my vision of true knowledge was not fully clear in these three aspects, in these twelve ways, regarding the Four Noble Truths, I did not claim to have realized the perfect awakening that is supreme in the world with its gods, devils, and highest divinity, in this world with its contemplatives and priests, with its monarchs and people.
Yato ca kho me bhikkhave imesu catūsu ariya-saccesu, Evan-ti-parivaṭṭaṃ dvādas'ākāraṃ yathābhūtaṃ ñāṇa-dassanaṃ suvisuddhaṃ ahosi, Athāhaṃ bhikkhave sadevake loke samārake sabrahmake, Sassamaṇa-brāhmaṇiyā pajāya sadeva-manussāya, Anuttaraṃ sammā-sambodhiṃ abhisambuddho paccaññāsiṃ.
But when my vision of true knowledge was fully clear in these three aspects, in these twelve ways, regarding the Four Noble Truths, then I claimed to have realized the perfect awakening that is supreme in the world with its gods, devils, and highest divinity, in this world with its contemplatives and priests, with its monarchs and people.
Ñāṇañca pana me dassanaṃ udapādi, Akuppā me vimutti, Ayam-antimā jāti, N'atthidāni punabbhavoti."
And the vision and knowledge arose in me thus: My heart’s deliverance is unshakable. This is my last birth. Now there is no more renewal of being.’
Idam-avoca Bhagavā, Attamanā pañca-vaggiyā bhikkhū Bhagavato bhāsitaṃ abhinanduṃ.
This the Blessed One said. The group of five monks was glad, and they rejoiced at his words. (end of section for chanting)
Imasmiñca pana veyyā-karaṇasmiṃ bhaññamāne, Āyasmato Koṇḍaññassa virajaṃ vītamalaṃ dhamma-cakkhuṃ udapādi,
And while this explanation was being given, there arose in Venerable Kondañña the pure and stainless Dhamma eye:
Yaṅkiñci samudaya-dhammaṃ sabban-taṃ nirodha-dhammanti.
whatever is subject to origination is all subject to cessation
Pavattite ca Bhagavatā dhamma-cakke, Bhummā devā saddamanussāvesuṃ,
Now when the Blessed One had set in motion the Wheel of Dhamma, the earth deities cried out:
"Etam-Bhagavatā Bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhamma-cakkaṃ pavattitaṃ, Appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti."
“In the Deer Park at Isipatana, near at Vārānasi, the Blessed One has set in motion the unexcelled Wheel of Dhamma that cannot be stopped by any priests or contemplatives, gods, devils, or highest divinity, or anyone in the world.”
Bhummānaṃ devānaṃ saddaṃ sutvā, Cātummahārājikā devā saddamanussāvesuṃ
On hearing the earth deities' cry, the deities of the Heaven of the Four Kings took up the cry.
Cātummahārājikānaṃ devānaṃ saddaṃ sutvā, Tāvatiṃsā devā saddamanussāvesuṃ.
On hearing the cry of the deities of the Heaven of the Four Kings, the deities of the Heaven of the Thirty-three took up the cry.
Tāvatiṃsānaṃ devānaṃ saddaṃ sutvā, Yāmā devā saddamanussāvesuṃ.
On hearing the cry of the deities of the Heaven of the Thirty-three, the Yama deities took up the cry.
Yāmānaṃ devānaṃ saddaṃ sutvā, Tusitā devā saddamanussāvesuṃ.
On hearing the cry of the Yama deities, the Tusita deities took up the cry.
Tusitānaṃ devānaṃ saddaṃ sutvā, Nimmānaratī devā saddamanussāvesuṃ.
On hearing the cry of the Tusita deities, the Nimmanarati deities took up the cry.
Nimmānaratīnaṃ devānaṃ saddaṃ sutvā, Paranimmita-vasavattī devā saddamanussāvesuṃ.
On hearing the cry of the Nimmanarati deities, the Paranimmita-vasavatti deities took up the cry.
Paranimmita-vasavattīnaṃ devānaṃ saddaṃ sutvā, Brahma-kāyikā devā saddamanussāvesuṃ,
On hearing the cry of the Paranimmita-vasavatti deities, the deities of Brahma’s retinue took up the cry:
"Etam-Bhagavatā Bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhamma-cakkaṃ pavattitaṃ, Appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti."
“In the Deer Park at Isipatana, near at Vārānasi, the Blessed One has set in motion the unexcelled Wheel of Dhamma that cannot be stopped by any priests or contemplatives, gods, devils, or highest divinity, or anyone in the world.”
Itiha tena khaṇena tena muhuttena, Yāva brahma-lokā saddo abbhuggacchi.
So in that moment, that instant, the cry shot right up to the Brahma world.
Ayañca dasa-sahassī loka-dhātu, Saṅkampi sampakampi sampavedhi,
And this ten-thousandfold world-system shook and quivered and quaked,
Appamāṇo ca oḷāro obhāso loke pāturahosi, Atikkammeva devānaṃ devānubhāvaṃ.
while a great, measureless radiance appeared in the world, surpassing the radiance of the gods.
Atha kho Bhagavā udānaṃ udānesi, "Aññāsi vata bho Koṇḍañño, Aññāsi vata bho Koṇḍaññoti."
Then the Blessed One exclaimed: ‘So you really know, Kondañña? So you really know?’
Itihidaṃ āyasmato Koṇḍaññassa, Añña-koṇḍañño'tveva nāmaṃ, ahosīti.
And that is how Venerable Kondañña acquired the name Añña-Kondañña: Kondañña who knows.
Dhammacakkappavattana Sutta (Pali)
from Samyutta Nikaya 56.11; the Buddha’s very first discourse
(see commentery in Turning the Wheel of Truth by Ajahn Sucitto)
translated by Kōkyō Henkel
Evam-me sutaṃ, Ekaṃ samayaṃ Bhagavā, Bārāṇasiyaṃ viharati isipatane migadāye.
Tatra kho Bhagavā pañca-vaggiye bhikkhū āmantesi.
Thus have I heard. Once the Blessed One was living in the Deer Park at Isipatana,
near at Vārānasi. There he addressed the group of five monks:
"Dveme bhikkhave antā pabbajitena na sevitabbā,
Monks, these two extremes ought not to be practiced by one who has gone forth from the worldly life. What are the two?
Yo cāyaṃ kāmesu kāma-sukhallikānuyogo, Hīno gammo pothujjaniko anariyo anattha-sañhito,
There is devotion to pursuing sense pleasures, which is degrading, common, the way of ordinary people, unworthy and unprofitable;
Yo cāyaṃ atta-kilamathānuyogo, Dukkho anariyo anattha-sañhito.
And there is devotion to self-mortification which is painful, unworthy, and unprofitable.
Ete te bhikkhave ubho ante anupagamma, Majjhimā paṭipadā tathāgatena abhisambuddhā, Cakkhu-karaṇī ñāṇa-karaṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.
Avoiding both these extremes, the Tathāgata has realized the Middle Way: it gives vision, it gives knowledge, and it leads to peace, to insight, to awakening, to freedom.
Katamā ca sā bhikkhave majjhimā paṭipadā tathāgatena abhisambuddhā, Cakkhu-karaṇī ñāṇa-karaṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.
And what is that Middle Way…? (realized by the Tathāgata, which gives vision, which gives knowledge, and which leads to peace, to insight, to awakening, to freedom)
Ayam-eva ariyo aṭṭhaṅgiko maggo, Seyyathīdaṃ, Sammā-diṭṭhi sammā-saṅkappo, Sammā-vācā sammā-kammanto sammā-ājīvo, Sammā-vāyāmo sammā-sati sammā-samādhi.
It is simply the Noble Eightfold Path, namely, right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
Ayaṃ kho sā bhikkhave majjhimā paṭipadā tathāgatena abhisambuddhā, Cakkhu-karaṇī ñāṇa-karaṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.
This is the Middle Way realized by the Tathāgata, which gives vision, which gives knowledge, and which leads to peace, to insight, to awakening, to freedom.
Idaṃ kho pana bhikkhave dukkhaṃ ariya-saccaṃ,
The Noble Truth of suffering is this:
Jātipi dukkhā jarāpi dukkhā maraṇampi dukkhaṃ,
Birth is suffering; aging is suffering; (sickness is suffering;) death is suffering;
Soka-parideva-dukkha-domanassupāyāsāpi dukkhā,
sorrow and lamentation, pain, grief and despair are suffering;
Appiyehi sampayogo dukkho piyehi vippayogo dukkho yamp'icchaṃ na labhati tampi
dukkhaṃ,
association with the unpleasant is suffering; separation from the pleasant is suffering; not to get what one wants is suffering
Saṅkhittena pañcupādānakkhandhā dukkhā.
In brief, grasping the five aggregates is suffering.
Idaṃ kho pana bhikkhave dukkha-samudayo ariya-saccaṃ,
The Noble Truth of the origin of suffering is this:
Yāyaṃ taṇhā ponobbhavikā nandi-rāga-sahagatā tatra tatrābhinandinī, Seyyathīdaṃ Kāma-taṇhā bhava-taṇhā vibhava-taṇhā,
It is craving which produces renewal of being, bound up with passionate greed. It is craving which produces renewal of being, bound up with passionate greed.
Idaṃ kho pana bhikkhave dukkha-nirodho ariya-saccaṃ,
The Noble Truth of the cessation of suffering is this:
Yo tassā yeva taṇhāya asesa-virāga-nirodho cāgo paṭinissaggo mutti anālayo,
It is the complete cessation of that very craving, giving it up, renouncing it; letting go of it, emancipating oneself from it.
Idaṃ kho pana bhikkhave dukkha-nirodha-gāminī-paṭipadā ariya-saccaṃ,
The Noble Truth of the way leading to the cessation of suffering is this:
Ayam-eva ariyo aṭṭhaṅgiko maggo, Seyyathīdaṃ, Sammā-diṭṭhi sammā-saṅkappo, Sammā-vācā sammā-kammanto sammā-ājīvo, Sammā-vāyāmo sammā-sati sammā-samādhi.
It is simply the Noble Eightfold Path, namely right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
Idaṃ dukkhaṃ ariya-saccanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.
“This is the Noble Truth of suffering”: such was the vision, the knowledge, the wisdom, the awareness, the light, that arose in me with regard to things not heard before.
Taṃ kho pan'idaṃ dukkhaṃ ariya-saccaṃ pariññeyyanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.
“This suffering, as a noble truth, must be fully understood”: such was the vision …
Taṃ kho pan'idaṃ dukkhaṃ ariya-saccaṃ pariññātanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.
“This suffering, as a noble truth, has been fully understood”: such was the vision …
Idaṃ dukkha-samudayo ariya-saccanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.
“This is the Noble Truth of the origin of suffering”: such was the vision …
Taṃ kho pan'idaṃ dukkha-samudayo ariya-saccaṃ pahātabbanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.
“This origin of suffering, as a noble truth, must be abandoned”: such was the vision …
Taṃ kho pan'idaṃ dukkha-samudayo ariya-saccaṃ pahīnanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.
“This origin of suffering, as a noble truth, has been abandoned”: such was the vision …
Idaṃ dukkha-nirodho ariya-saccanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.
“This is the Noble Truth of the cessation of suffering”: such was the vision …
Taṃ kho pan'idaṃ dukkha-nirodho ariya-saccaṃ sacchikātabbanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.
“This cessation of suffering, as a noble truth, must be realized”: such was the vision …
Taṃ kho pan'idaṃ dukkha-nirodho ariya-saccaṃ sacchikatanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.
“This cessation of suffering, as a noble truth, has been realized”: such was the vision …
Idaṃ dukkha-nirodha-gāminī-paṭipadā ariya-saccanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.
“This is the Noble Truth of the way leading to the cessation of suffering”: such was the vision …
Taṃ kho pan'idaṃ dukkha-nirodha-gāminī-paṭipadā ariya-saccaṃ bhāvetabbanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.
“This way leading to the cessation of suffering, as a noble truth, must be followed”: such was the vision …
Taṃ kho pan'idaṃ dukkha-nirodha-gāminī-paṭipadā ariya-saccaṃ bhāvitanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.
“This way leading to the cessation of suffering, as a noble truth, has been followed”: such was the vision, the knowledge, the awareness, the light, that arose in me with regard to things not heard before.
Yāvakīvañca me bhikkhave imesu catūsu ariya-saccesu, Evan-ti-parivaṭṭaṃ dvādas'ākāraṃ yathābhūtaṃ ñāṇa-dassanaṃ na suvisuddhaṃ ahosi, Neva tāvāhaṃ bhikkhave sadevake loke samārake sabrahmake, Sassamaṇa-brāhmaṇiyā pajāya sadeva-manussāya, Anuttaraṃ sammā-sambodhiṃ abhisambuddho paccaññāsiṃ
As long as my vision of true knowledge was not fully clear in these three aspects, in these twelve ways, regarding the Four Noble Truths, I did not claim to have realized the perfect awakening that is supreme in the world with its gods, devils, and highest divinity, in this world with its contemplatives and priests, with its monarchs and people.
Yato ca kho me bhikkhave imesu catūsu ariya-saccesu, Evan-ti-parivaṭṭaṃ dvādas'ākāraṃ yathābhūtaṃ ñāṇa-dassanaṃ suvisuddhaṃ ahosi, Athāhaṃ bhikkhave sadevake loke samārake sabrahmake, Sassamaṇa-brāhmaṇiyā pajāya sadeva-manussāya, Anuttaraṃ sammā-sambodhiṃ abhisambuddho paccaññāsiṃ.
But when my vision of true knowledge was fully clear in these three aspects, in these twelve ways, regarding the Four Noble Truths, then I claimed to have realized the perfect awakening that is supreme in the world with its gods, devils, and highest divinity, in this world with its contemplatives and priests, with its monarchs and people.
Ñāṇañca pana me dassanaṃ udapādi, Akuppā me vimutti, Ayam-antimā jāti, N'atthidāni punabbhavoti."
And the vision and knowledge arose in me thus: My heart’s deliverance is unshakable. This is my last birth. Now there is no more renewal of being.’
Idam-avoca Bhagavā, Attamanā pañca-vaggiyā bhikkhū Bhagavato bhāsitaṃ abhinanduṃ.
This the Blessed One said. The group of five monks was glad, and they rejoiced at his words. (end of section for chanting)
Imasmiñca pana veyyā-karaṇasmiṃ bhaññamāne, Āyasmato Koṇḍaññassa virajaṃ vītamalaṃ dhamma-cakkhuṃ udapādi,
And while this explanation was being given, there arose in Venerable Kondañña the pure and stainless Dhamma eye:
Yaṅkiñci samudaya-dhammaṃ sabban-taṃ nirodha-dhammanti.
whatever is subject to origination is all subject to cessation
Pavattite ca Bhagavatā dhamma-cakke, Bhummā devā saddamanussāvesuṃ,
Now when the Blessed One had set in motion the Wheel of Dhamma, the earth deities cried out:
"Etam-Bhagavatā Bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhamma-cakkaṃ pavattitaṃ, Appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti."
“In the Deer Park at Isipatana, near at Vārānasi, the Blessed One has set in motion the unexcelled Wheel of Dhamma that cannot be stopped by any priests or contemplatives, gods, devils, or highest divinity, or anyone in the world.”
Bhummānaṃ devānaṃ saddaṃ sutvā, Cātummahārājikā devā saddamanussāvesuṃ
On hearing the earth deities' cry, the deities of the Heaven of the Four Kings took up the cry.
Cātummahārājikānaṃ devānaṃ saddaṃ sutvā, Tāvatiṃsā devā saddamanussāvesuṃ.
On hearing the cry of the deities of the Heaven of the Four Kings, the deities of the Heaven of the Thirty-three took up the cry.
Tāvatiṃsānaṃ devānaṃ saddaṃ sutvā, Yāmā devā saddamanussāvesuṃ.
On hearing the cry of the deities of the Heaven of the Thirty-three, the Yama deities took up the cry.
Yāmānaṃ devānaṃ saddaṃ sutvā, Tusitā devā saddamanussāvesuṃ.
On hearing the cry of the Yama deities, the Tusita deities took up the cry.
Tusitānaṃ devānaṃ saddaṃ sutvā, Nimmānaratī devā saddamanussāvesuṃ.
On hearing the cry of the Tusita deities, the Nimmanarati deities took up the cry.
Nimmānaratīnaṃ devānaṃ saddaṃ sutvā, Paranimmita-vasavattī devā saddamanussāvesuṃ.
On hearing the cry of the Nimmanarati deities, the Paranimmita-vasavatti deities took up the cry.
Paranimmita-vasavattīnaṃ devānaṃ saddaṃ sutvā, Brahma-kāyikā devā saddamanussāvesuṃ,
On hearing the cry of the Paranimmita-vasavatti deities, the deities of Brahma’s retinue took up the cry:
"Etam-Bhagavatā Bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhamma-cakkaṃ pavattitaṃ, Appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti."
“In the Deer Park at Isipatana, near at Vārānasi, the Blessed One has set in motion the unexcelled Wheel of Dhamma that cannot be stopped by any priests or contemplatives, gods, devils, or highest divinity, or anyone in the world.”
Itiha tena khaṇena tena muhuttena, Yāva brahma-lokā saddo abbhuggacchi.
So in that moment, that instant, the cry shot right up to the Brahma world.
Ayañca dasa-sahassī loka-dhātu, Saṅkampi sampakampi sampavedhi,
And this ten-thousandfold world-system shook and quivered and quaked,
Appamāṇo ca oḷāro obhāso loke pāturahosi, Atikkammeva devānaṃ devānubhāvaṃ.
while a great, measureless radiance appeared in the world, surpassing the radiance of the gods.
Atha kho Bhagavā udānaṃ udānesi, "Aññāsi vata bho Koṇḍañño, Aññāsi vata bho Koṇḍaññoti."
Then the Blessed One exclaimed: ‘So you really know, Kondañña? So you really know?’
Itihidaṃ āyasmato Koṇḍaññassa, Añña-koṇḍañño'tveva nāmaṃ, ahosīti.
And that is how Venerable Kondañña acquired the name Añña-Kondañña: Kondañña who knows.
Posted by Gyokei Yokoyama at
10:32
