Windhorse Community Chant Book

Great is the matter of birth and death; Life slips quickly by; Time waits for no one; Wake up! Wake up! Don’t waste a moment! – Bassui Contents

Daily Chants Mantra of Shakyamuni Buddha 38 Verse of the Buddha-robe 1 Dharani of Jiz� 38 The Three Treasures 1 Memorial Prayer 39 Prajñ� P�ramit� Hridaya 2 Flowers Poem 40 Ten-Verse Kannon Sutra 4 Evening Ritual 42 Emmei Jikku Kannon Gy� 4 Meal Chants Daihishin Darani 5 The Five Reflections 44 Return of Merit 8 Verse of the Main Meal 45 Abbreviated Ancestral Line 9 Offering to the Hungry Ghosts 45 Rinzai-Soto Ancestral Line 11 Offering to the Thirsty Spirits 46 Affirming Faith in Mind 16 Sh�sai My�kichij� Darani 23 Chanting: Pointers and Notes Master Hakuin’s Chant in Praise of 24 Some Pointers for Chanting 49 The Four Bodhisattvic Vows 26 Notes 51

Other Chants and Recitations Soto Zen Ancestral Line 29 The Three General Resolutions 34 The Ten Cardinal Precepts 34 Dharani of Avalokiteshvara 35 Mantra of Bhaisajyaguru, Buddha of Healing 38 Portions of material reprinted with permission of the Daily Chants Mind is unlimited. Chanting when performed egolessly has the power to penetrate visible and invisible worlds. —Roshi Philip Kapleau Verse of the Buddha-robe Wondrous is the robe of liberation, a treasure beyond form and emptiness. Wearing it I will unfold Buddha’s teaching for the benefit of all sentient beings.

The Three Treasures all: I take refuge in Buddha, leader: and resolve that with all beings I will understand the Great Way whereby the Buddha seed may forever thrive. all: I take refuge in Dharma, leader: and resolve that with all beings I will enter deeply into the sutra-treasure whereby my wisdom may grow as vast as the ocean. all: I take refuge in Sangha, leader: and in its wisdom, example, and never-failing help, and resolve to live in harmony with all sentient beings.

1 Prajñ� P�ramit� Hridaya No ignorance or end of it, nor all that comes of ignorance : (Heart of Perfect Wisdom) No withering, no death, no end of them. Nor is there pain, or cause of pain, The Bodhisattva of Compassion or cease in pain, from the depths of prajñ� wisdom or noble path to lead from pain ; saw the emptiness of all five skandhas not even wisdom to attain: and sundered the bonds that cause all suffering. Attainment too is emptiness. Know then : So know that the Bodhisattva, Form here is only emptiness ; holding to nothing whatever, emptiness only form. but dwelling in prajñ� wisdom, Form is no other than emptiness ; is freed of delusive hindrance, emptiness no other than form. rid of the fear bred by it, Feeling, thought, and choice— and reaches clearest nirvana. consciousness itself— All buddhas of past and present, are the same as this. buddhas of future time, Dharmas here are empty ; through faith in prajñ� wisdom, all are the primal void. come to full enlightenment. None are born or die, Know then the great dharani, nor are they stained or pure, the radiant, peerless mantra, nor do they wax or wane. the supreme, unfailing mantra, So in emptiness no form, the Prajñ� P�ramit�, no feeling, thought, or choice, whose words allay all pain. nor is there consciousness. This is highest wisdom, No eye, ear, nose, tongue, body, mind, true beyond all doubt ; no color, sound, smell, taste, touch, know and proclaim its truth : or what the mind takes hold of, Gate, gate nor even act of sensing. p�ragate p�rasamgate bodhi, sv�h�! 2 3 Ten-Verse Kannon Sutra Daihishin Darani (Emmei Jikku Kannon Gy�) (Dharani of Avalokitéshvara, Great Compassionate One) Kanzeon ! Praise to Buddha ! Namu kara tan no All are one with Buddha ; tora ya ya all awake to Buddha. namu ori ya Buddha, Dharma, Sangha— boryo ki chi shifu ra ya eternal, joyous, selfless, pure. fuji sato bo ya Through the day Kanzeon— moko sato bo ya through the night Kanzeon. mo ko kya runi kya ya This moment arises from Mind ; en this moment itself is Mind. sa hara ha e shu tan no ton sha namu shiki ri toi mo ori ya Emmei Jikku Kannon Gy� boryo ki chi shifu ra (Ten-Verse Kannon Sutra) rin to bo na no ra Kanzeon kin ji ki ri namu butsu mo ko ho do yo butsu u in sha mi sa bo yo butsu u en o to jo shu ben bupp� s� en o shu in j�raku ga j� sa bo sa to ch� nen kanzeon no mo bo gya b� nen kanzeon mo ha te cho nen nen j� shin ki to ji to nen nen fu ri shin. en o bo ryo ki ru gya chi 4 5 kya ra chi chiri shuni no i kiri mo ko hoya mono fuji sa to somo ko sa bo sa bo shido ya mo ra mo ra somo ko mo ki mo ki moko shido ya ri to in ku ryo ku ryo somo ko ke mo to ryo to ryo shido yu ki ho ja ya chi shifu ra ya mo ko ho ja ya chi somo ko to ra to ra nora kin ji chiri ni somo ko shifu ra ya mo ra no ra somo ko sha ro sha ro shira su omo gya ya mo mo ha mo ra somo ko ho chi ri sobo moko shido ya i ki i ki somo ko shi no shi no shaki ra oshi do ya ora san fura sha ri somo ko ha za ha zan hodo mogya shido ya fura sha ya somo ko ku ryo ku ryo nora kin ji ha gyara ya mo ra ku ryo ku ryo somo ko ki ri sha ro sha ro mo hori shin gyara ya somo ko shi ri shi ri namu kara tan no tora ya ya su ryo su ryo namu ori ya fuji ya boryo ki chi fuji ya shifu ra ya fudo ya fudo ya somo ko mi chiri ya shite do modo ra nora kin ji hodo ya so mo ko. 6 7 Return of Merit Abbreviated Ancestral Line (Honzon Ek�) leader: leader: O Awakened Ones ! May the power of your samadhi Faith in Buddha, Dharma, Sangha sustain us. We now return the merit of our chanting to : brings true liberation. all: We now return the merit of our chanting to : Sh�kyamuni Buddha, Vipashyin Buddha, Honored One Mañjushr� Bodhisattva, Shikhin Buddha, Honored One Avalokita Bodhisattva, Vishvabh� Buddha, Honored One Samantabhadra Bodhisattva. Krakucchanda Buddha, Honored One We place our faith in the Great Heart of Perfect Wisdom. Kanakamuni Buddha, Honored One May all beings attain Buddhahood ! K�shyapa Buddha, Honored One Sh�kyamuni Buddha, Honored One all: Mah�k�shyapa, Honored One Ten Directions, Three Worlds, �nanda, Honored One All Buddhas, Bodhisattva-mah�sattvas, Ashva�hosha, Honored One Mah� Prajñ� P�ramit�. N���rjuna, Honored One Vasubandhu, Honored One , Honored One , Honored One (Dah-dzoo Hway-k’e) Jianzhi , Honored One ( Jyen-jih Seng-ts’an) Dajian , Honored One (Dah-jyen Hway-neng) Eihei D�gen, Honored One

8 9 Rinzai-Soto Ancestral Line Daiun Sogaku, Honored One (Female ancestors listed in italics) Hakuun Ry�k�, Honored One Philip Kapleau, Honored One. leader: leader: O Awakened Ones – ... and to the unknown women, All men and women who have made manifest the Dharma centuries of enlightened ones, – May the power of your samadhi sustain us! whose commitment to the Dharma We now return the merit of our practice to : nourishes and sustains our practice— all: You who have handed down the light of Dharma, Vipashyin Buddha, Honored One we shall repay your benevolence ! Shikhin Buddha, Honored One all: Vishvabh� Buddha, Honored One Ten Directions, Three Worlds, Krakucchanda Buddha, Honored One All Buddhas, Bodhisattva-mah�sattvas, Kanakamuni Buddha, Honored One Mah� Prajñ� P�ramit�. K�shyapa Buddha, Honored One Sh�kyamuni Buddha, Honored One Mah�k�shyapa, Honored One Praj�pati, Honored One �nanda, Honored One Ashva�hosha, Honored One N���rjuna, Honored One Vasubandhu, Honored One Bodhidharma, Honored One Huike, Honored One (Eka) (Hway-k’e) Zongchi, Honored One (Soji) (Dzoong-ch’ih) Sengcan, Honored One (S�san) (Seng-ts’an)

10 11 Huineng, Honored One (En�) Longtan, Honored One (Ryutan) (Hway-neng) (Loong-t’an) Huizhong, Honored One (National Teacher, Echu) Deshan, Honored One (Tokusan) (Hway-joong) (De-shan) Yongjia, Honored One (Y�ka) Liu Tiemo, Honored One (Ryu Tetsuma) (Yoong-jya) (Lyoh T’yeh-mwoh) Iron Grinder Liu Mazu, Honored One (Baso) Dongshan, Honored One (Tozan Ryokai) (Mah-dzoo) (Doong-shan) Shitou, Honored One (Sekito) Moshan, Honored One (Massan) (Shih-t’oh) (Mwoh-shan) Baizhang, Honored One (Hyakujo) Juzhi, Honored One (Gutei) (Bai-jang) (Jyü-jih) Pang Yun, Honored One (Houn) Linji, Honored One (Rinzai) (P’ang Yün), (Lin-jyee) Lingzhao, Honored One (Reisho) Yangshan, Honored One (Kyozan) (Ling-jow) (Yang-shan) Nanchuan, Honored One (Nansen) Miaoxin, Honored One (Myoshin) (Nan-ch’wan) (Myow-syin) Zhaozhou, Honored One (J�sh�) Xiangyan, Honored One (Ky�gen) (Syang-yen) (Jow-joh) _ Huangbo, Honored One (Obaku) Sansheng, Honored One (Sansh�) (Hwang-bwoh) (Sahn-sheng) Changsha, Honored One (Chosha) Yantou, Honored One (G�nto) (Ch’ang-sha) (Yen-t’oh) Dao Wu, Honored One (Dogo) Xuefeng, Honored One (Seppo) (Dow Woo) (Syüe-feng) Guishan, Honored One (Isan) Caoshan, Honored One (Sozan) (Gway-shan) (Ts’ow-shan)

12 13 Changqing, Honored One (Chokei) Huo’an, Honored One (Wakuan) (Ch’ang-ch’ing) (Hwo-an) Ruiyan, Honored One (Zuigan) Rujing, Honored One (Nyojo) (Rway-yen) (Roo-jing) Yunmen, Honored One (Unmon) Wumen, Honored One (Mumon) (Yün-men) (Woo-men) Dongshan, Honored One (Tozan Shusho) D�gen, Honored One (Doong-shan) , Honored One Fengxue, Honored One (Fuketsu) Mus�, Honored One (Feng-syüe) Bassui, Honored One Fayan, Honored One (H�gen) Ikky�, Honored One (Fah-yen) Bankei, Honored One Hakuin, Honored One Shoushan, Honored One (Sh�zan) Torei, Honored One (Shoh-shan) Ry�kan, Honored One Shishuang, Honored One (Sekiso) Daiun, Honored One (Harada) (Shih-shwang) Hakuun, Honored One (Yasutani) Doushuai, Honored One (Tosotsu) Philip Kapleau, Honored One. (Doh-shwai) Wuzu, Honored One (Goso) leader: (Woo-dzoo) Dedication of merit (ek�) Hongzhi, Honored One (Wanshi) (Hoong-jih) all: Yuanwu, Honored One (Engo) Ten Directions, Three Worlds, (Ywen-woo) All Buddhas, Bodhisattva-mah�sattvas, Dahui, Honored One (Daie) Mah� Prajñ� P�ramit�. (Dah-hway) Xuedou, Honored One (Setch�) (Syüe-doh)

14 15 Affirming Faith in Mind Just calmly see that all is One, (Xin Xin Ming) and by themselves false views will go.

Attempts to stop activity will fill you with activity. The Great Way is not difficult for those who do not pick and choose. Remaining in duality, you’ll never know of unity. When pref’rences are cast aside, the Way stands clear and undisguised. And not to know this unity lets conflict lead you far astray. But even slight distinctions made set earth and heaven far apart. When you assert that things are real, you miss their true reality. If you would clearly see the truth, discard opinions pro and con. But to assert that things are void also misses reality. To founder in dislike and like is nothing but the mind’s disease. The more you talk and think on this the further from the truth you’ll be. And not to see the Way’s deep truth disturbs the mind’s essential peace. Cut off all useless thoughts and words, and there’s nowhere you cannot go. The Way is perfect like vast space, where there’s no lack and no excess. Returning to the root itself, you’ll find the meaning of all things. Our choice to choose and to reject prevents our seeing this simple truth. If you pursue appearances, you overlook the primal source. Both striving for the outer world as well as for the inner void Awak’ning is to go beyond condemn us to entangled lives. both emptiness as well as form.

16 17 All changes in this empty world The Great Way is without limit, seem real because of ignorance. beyond the easy and the hard.

Do not go searching for the truth, But those who hold to narrow views just let those fond opinions go. are fearful and irresolute ; their frantic haste just slows them down. Abide not in duality ; refrain from all pursuit of it. If you’re attached to anything, you surely will go far astray. If there’s a trace of right and wrong, True-mind is lost, confused, distraught. Just let go now of clinging mind, and all things are just as they are : From One-mind comes duality, In essence nothing goes or stays. but cling not even to this One. See into the true self of things, When this One-mind rests undisturbed, and you’re in step with the Great Way, then nothing in the world offends. thus walking freely, undisturbed. And when no thing can give offense, But live in bondage to your thoughts, then all obstructions cease to be. and you will be confused, unclear. If all thought-objects disappear, the thinking subject drops away. This heavy burden weighs you down— so why keep judging good and bad ? For things are things because of mind, as mind is mind because of things. If you would walk the highest Way, do not reject the sense domain. These two are merely relative, and both at source are Emptiness. For as it is, whole and complete, this sense world is Enlightenment. In Emptiness these are not two, yet in each are contained all forms. The wise do not strive after goals ; the foolish put themselves in bonds. Once coarse and fine are seen no more, then how can there be taking sides ? The One Way knows no diff’rences ; the foolish cling to this and that. 18 19 To seek Great Mind with thinking mind This ultimate finality, is certainly a grave mistake. beyond all laws, can’t be described.

From small mind come rest and unrest, With single mind one with the Way, but mind awakened transcends both. all ego-centered strivings cease ;

Delusion spawns dualities— Doubts and confusion disappear, these dreams are merely flow’rs of air— and so true faith pervades our life. why work so hard at grasping them ? There is no thing that clings to us, Both gain and loss, and right and wrong— and nothing that is left behind. once and for all get rid of them. All’s self-revealing, void and clear, When you no longer are asleep, without exerting power of mind. all dreams will vanish by themselves. Thought cannot reach this state of truth, If mind does not discriminate, here feelings are of no avail. all things are as they are, as One. In this true world of Emptiness, To go to this mysterious Source both self and other are no more. frees us from all entanglements. To enter this true empty world, When all is seen with ‘equal mind,’ immediately affirm ‘not-two.’ to our Self-nature we return. In this ‘not-two’ all is the same, This single mind goes right beyond with nothing separate or outside. all reasons and comparison. The wise in all times and places awaken to this primal truth. Seek movement and there’s no movement, seek rest and no-rest comes instead. The Way’s beyond all space, all time ; one instant is ten thousand years. When rest and movement cease to be, then even oneness disappears. Not only here, not only there, truth’s right before your very eyes. 20 21 Distinctions such as large and small Sh�sai My�kichij� Darani have relevance for you no more. (Disaster-Preventing Dharani) The largest is the smallest too— here limitations have no place. No mo san man da What is is not, what is not is— moto nan if this is not yet clear to you, oha ra chi koto sha you’re still far from the inner truth. sono nan to ji to en One thing is all, all things are one— gya gya know this and all’s whole and complete. gya ki gya ki When faith and Mind are not separate, un nun and not separate are Mind and faith, shifu ra shifu ra this is beyond all words, all thought. hara shifu ra hara shifu ra chishu sa chishu sa For here there is no yesterday, chishu ri chishu ri no tomorrow, sowa ja sowa ja no today. sen chi gya shiri ei somo ko.

22 23 Master Hakuin’s Chant Then where are the dark paths to lead us astray ? in Praise of Zazen The pure lotus land is not far away. (Zazen Wasan) Hearing this truth, heart humble and grateful, to praise and embrace it, From the very beginning all beings are Buddha. to practice its wisdom, Like water and ice, brings unending blessings, without water no ice, brings mountains of merit. outside us no Buddhas. And when we turn inward and prove our True-nature— How near the truth that True-self is no-self, yet how far we seek, our own Self is no-self— like one in water crying ‘I thirst!’ we go beyond ego and past clever words. Like a child of rich birth wandering poor on this earth, we endlessly circle the six worlds. Then the gate to the oneness of cause and effect is thrown open. The cause of our sorrow is ego delusion. Not two and not three, From dark path to dark path we’ve wandered in straight ahead runs the Way. darkness. How can we be free from birth and death ? Our form now being no-form, The gateway to freedom is zazen samadhi— in going and returning we never leave home. beyond exaltation, beyond all our praises, Our thought now being no-thought, the pure Mahayana. our dancing and songs are the voice of the Dharma.

Upholding the precepts, How vast is the heaven of boundless samadhi ! repentance and giving, How bright and transparent the moonlight of wisdom ! the countless good deeds, What is there outside us, and the way of right living what is there we lack ? all come from zazen. Nirvana is openly shown to our eyes. Thus one true samadhi extinguishes evils ; This earth where we stand is the pure lotus land, it purifies karma, dissolving obstructions. and this very body—the body of Buddha.

24 25 The Four Bodhisattvic Vows Other Chants and Recitations All beings, without number, I vow to liberate. Endless blind passions I vow to uproot. Dharma gates, beyond measure, I vow to penetrate. The Great Way of Buddha I vow to attain.

26 Soto Zen Ancestral Line leader: O Awakened Ones ! May the power of your samadhi sustain us. We now return the merit of our chanting to : all: Vipashyin Buddha, Honored One Shikhin Buddha, Honored One Vishvabh� Buddha, Honored One Krakucchanda Buddha, Honored One Kanakamuni Buddha, Honored One K�shyapa Buddha, Honored One Sh�kyamuni Buddha, Honored One Mah�k�shyapa, Honored One �nanda, Honored One Shanav�sa, Honored One Upa�upta, Honored One Dhritaka, Honored One Miccaka, Honored One Vasumitra, Honored One Buddhanandi, Honored One Buddhamitra, Honored One Bhikshu P�rshva, Honored One Punyayashas, Honored One Ashva�hosha, Honored One Kapimala, Honored One N���rjuna, Honored One

29 K�nadeva, Honored One , Honored One R�hulata, Honored One (Yow-shan Way-yen) Sangh�nandi, Honored One Yunyan Tansheng, Honored One Gayash�ta, Honored One (Yün-yen T’an-sheng) Kum�rata, Honored One , Honored One Jayata, Honored One (Doong-shan Lyang-jye) Vasubandhu, Honored One Yunju Daoying, Honored One Manorhita, Honored One (Yün-jyü Dow-ying) Haklenayashas, Honored One , Honored One Bhikshu Simha, Honored One (T’oong-an Dow-p’ee) Basiasita, Honored One Tongan Guanzhi, Honored One Punyamitra, Honored One (T’oong-an Gwan-jih) Prajn˜�t�ra, Honored One Liangshan Yuanguan, Honored One Bodhidharma, Honored One (Lyang-shan Yuen-gwan) Dazu Huike, Honored One , Honored One (Dah-dzoo Hway-k’e) (Dah-yang Jing-syuen) Jianzhi Sengcan, Honored One , Honored One ( Jyen-jih Seng-ts’an) (T’oh-dzih Yee-ch’ing) Dayi Daoxin, Honored One , Honored One (Dah-yee Dow-syin) (Fu-roong Dow-k’ai) , Honored One , Honored One (Dah-man Hoong-ren) (Dahn-sya Dzih-ch’wun) Dajian Huineng, Honored One Zhenxie Qingliao, Honored One (Dah-jyen Hway-neng) ( Jen-sye Ch’ing-liow) , Honored One Tiantong Zongjue, Honored One (Ch’ing-ywen Sying-sih) (T’yen-t’oong Dzoong-jywe) , Honored One Xuedou Zhijian, Honored One (Shih-t’oh Syee-ch’yen) (Syüe-doh Jih-jyen)

30 31 Tiantong Rujing, Honored One Ry�k� Ry�sh�, Honored One (T’yen-t’oong Roo-jing) Renzan Soh�, Honored One Eihei D�gen, Honored One Motsugai Shid�, Honored One Koun Ej�, Honored One Gukei Y�un, Honored One Tetts� Gikai, Honored One Kakush� Sod�, Honored One Keizan J�kin, Honored One Daiun Sogaku, Honored One Meih� Sotetsu, Honored One Hakuun Ry�k�, Honored One Shugan D�chin, Honored One Philip Kapleau, Honored One Tessan Shikaku, Honored One leader: Keigan Eish�, Honored One ... and to the unknown women, Juzan Ry�un, Honored One centuries of enlightened ones, Gizan T�nin, Honored One whose commitment to the Dharma Sh�gaku Kenry�, Honored One nourishes and sustains our practice – Kinen H�ry�, Honored One You who have handed down the light of Dharma, Daishitsu Chisen, Honored One we shall repay your benevolence ! Gukei Sh�jun, Honored One Sess� Y�ho, Honored One all: Ten Directions, Three Worlds, Kaiten Genj�, Honored One All Buddhas, Bodhisattva-mah�sattvas, Sh�zan Shunsh�, Honored One Mah� Prajñ� P�ramit�. Ch�zan Genetsu, Honored One Fukush� K�chi, Honored One My�do Y�ton, Honored One Hakuh� Genteki, Honored One Gessh� S�ko, Honored One Toku� Ry�k�, Honored One H�gan Soren, Honored One Sekis� Tessh�, Honored One

32 33 The Three General Resolutions I resolve to do no harm. Dharani of the Great Compassionate I resolve to do good. Avaloki téshvara I resolve to liberate all living beings. (Sanskrit version)

The Ten Cardinal Precepts Na-mo rat-na tra-ya-ya 1. I resolve not to kill, na-mah ar-ya but to cherish all life. a-va-lo-ki-tes-va-ra-ya 2. I resolve not to take what is not given, bo-dhi-satt-va-ya but to respect the things of others. ma-ha-satt-va-ya ma-ha ka-ru-ni-ka-ya 3. I resolve not to misuse sexuality, o-om sa-ba-la va-ti but to be caring and responsible. su-dha-na-tas-ya 4. I resolve not to lie, na-mas kri-va-ni-mam but to speak the truth. ar-ya 5. I resolve not to cause others to abuse substances a-va-lo-ki-tes-va-ra that can impair the mind, nor to do so myself, lam-ta-bha but to keep the mind clear. na-mo ni-la-kan-tha 6. I resolve not to speak of the faults of others, sri-ma-ha-pa-ta-sa-mi but to be understanding and sympathetic. sar-va-to-dhu-su-phem 7. I resolve not to praise myself and disparage others, a-si-yum but to overcome my own shortcomings. sar-va-sa-da 8. I resolve not to withhold spiritual or material aid, na-ma bha-ga but to give them freely where needed. ma-bha-te-tu tad-ya-tha o-om a-va-lo-ki 9. I resolve not to indulge in anger, lo-ka-te but to practice forbearance. ka-la-ti 10. I resolve not to defile the Three Treasures, e-si-li but to cherish and uphold them. 34 35 ma-ha bo-dhi-satt-va mai-tri-ye sa-bho sa-bho ni-la-kan-tha ma-ra ma-ra tri-sa-ra-na ma-si ma-si bha-ya-ma-na sva-ha ri-dha-yum si-ta-ya sva-ha gu-ru gu-ru ma-ha si-ta-ya sva-ha ga-mam si-ta-ya-ye tu-ru tu-ru sva-ra-ya sva-ha bha-si-ya-ti ni la-kan-thi sva-ha ma-ha vha-si-ya-ti pra-ni-la sva-ha dha-ra dha-ra sri si-dha dhi-ri-ni mu-kha-ya sva-ha sva-ra-ya sar-va ma-ha ja-la ja-la as-ta-ya sva-ha ma-ma bha-ma-ra cak-ra as-ta-ya sva-ha mu-dhi-li pad-ma ke-sa-ya sva-ha e-dhye-hi ni-la-kan-the si-na si-na pan-ta-la-ya sva-ha a-la-sim mo-bho-li bha-la-sa-ri san-ka-ra-ye sva-ha bha-sa bha-sim na-mo rat-na bha-ra-sa-ya tra-ya-ya hu-lu hu-lu pra na-mah ar-ya hu-lu hu-lu sri a-va-lo-ki-ta sa-ra sa-ra is-var-a-ya sva-ha si-ri si-ri o-om sidh-yan-tu su-ru su-ru man-tra bu-dhi bu-dhi pa-ta-ye bu-dha-ya bu-dha-ya sva-ha!

36 37 Mantra of Bhaisajyaguru, Memorial Prayer Buddha of Healing (repeat three times) Na-mo bha-ga-va-te O Buddhas and , bhai-sa-jya-gu-ru abiding in all directions, vai-d�-rya endowed with great compassion, endowed with love, pra-bh�-r�-j�-ya affording protection to sentient beings, ta-th�-ga-t�-ya consent through the power of your great compassion to come forth. ar-ha-te sam-yak-sam-bud-dh�-ya O Compassionate Ones, ta-dya-th� om you who possess the wisdom of understanding, bhai-sa-jye the love of compassion, bhai-sa-jye the power of protecting in incomprehensible measure, [full name] is passing from this world to the next. bhai-sa-jya The light of this world has faded for him/her. sam-mud-ga-te She/He has entered solitude with his/her karmic forces. sv�-h�. She/He has gone into a vast Silence. She/He is borne away on the Great Ocean Mantra of Shakyamuni Buddha of birth and death. O Compassionate Ones, Om Muni Muni protect [first name], who is defenseless. Mah� Muni Be to him/her like a mother and a father. Shakyamuni Sv�h�! O Compassionate Ones, Let not the force of your compassion be weak, but aid him/her. Dharani of Jizo¯ Bodhisattva Forget not your ancient vows. Om ka ka kabi san ma e sowa ka.

38 39 “Flowers” There is changing life, there is unchanging life. [Address person by name] Flowers change color, moment by moment. The world is a flower. Such a vivid world! Such a bright you!... Enlightened ones are flowers. You were born out of these flowers, All phenomena are flowers. you gave birth to these flowers. Red flowers, white flowers, green flowers, You have no beginning and no ending, yellow flowers, black flowers, you are bottomless and limitless, all the different kinds of the colors of flowers, even as you are infinitesimal dust... all the different kinds of love’s shining forth. [Person’s name] Life unfolds from life and returns to life. You are the flower. Such an immense universe! Oh many lives! You are love. Flowers of gratitude, flowers of sorrow, All beings shine out of their uniqueness, flowers of suffering, flowers of joy, all melt into the oneness of colors. laughter’s flowers, anger’s flowers, You are one, you are many, heaven’s flowers, hell’s flowers. only one moment, only one unique place, Each connected to the others only the unique you. and each making the others grow. Beside you there is nothing: you dance, appearing in all. When our real mind’s eye opens this world of flowers, From nowhere you came, to nowhere you go. all beings shine, You stay nowhere. You are nowhere attached. music echoes through mountains and oceans. You occupy everything, you occupy nothing. One’s world becomes the world of millions. You are the becoming of indescribable change. The individual becomes the human race. You are love. You are the flower. All lives become the individual – billions of mirrors all reflecting each other. There is death and there is life, – adapted from a poem by a Japanese monk; there is no death and no life. often read at memorial services 40 41 Sesshin Evening Ritual Even as night darkens the green earth, the wheel turns. Death follows birth. Strive as you sleep, with every breath, that you may wake past day, past death ! Meal Chants

42 The Five Reflections Verse of the Main Meal (clappers – hands palm-to-palm) (clappers — all with raised bowls or plates) leader: leader: With all that lives Our meal is offered … let us honor the Three Treasures. all: Let us recall the exertions … to Buddha, Dharma and Sangha. of Buddhas and Bodhisattvas. With teachers and family, (clappers) with nations and all life, let us equally share. all: To beings throughout the six worlds This food is a gift of the whole universe we offer this meal. and the labor of countless beings – May our lives fully honor this offering. Offering to the Hungry Ghosts May we transform unskillful states of mind, (clappers — hands palm-to-palm; especially our greed – offering bowl passed hand-to-hand) Let us be moderate. all: Our lives are sustained by this offering – All hungry ghosts ! Let us be grateful. All tortured spirits ! We take this food to attain the Buddha Way – Now we give you this Dharma-food. Prajñ� P�ramit�! May it fill the ten directions and satisfy hunger in realms of darkness. All hungry ghosts ! All tortured spirits ! Abandon greed and rouse the desire for enlightenment !

44 45 Offering to the Thirsty Spirits (clappers — hands palm-to-palm; offering bowl placed on table between two people) Chanting all: Pointers and Notes To you spirits tortured by thirst we give this liquid offering. May your thirst be relieved, may your suffering diminish. May all beings attain Buddhahood !

46 Some Pointers for Chanting

Chanting and the Zen Tradition Zen chanting is another form of zazen and therefore differs from the chanting of many other spiritual tradi- tions. Conscious awareness of the meaning of the words is unimportant ; this meaning is absorbed on a subconscious level. Of primary importance is the mind-state created by the chanting—namely, absolute oneness to the point of self-forgetfulness. The mealtime chants are an expression of gratitude toward the many beings and forces that sustain our lives and Dharma practice through the nourishment provided by our food.

How to Chant To be effective, chanting must be clear, wholehearted, and concentrated. Performed in this way, it is a means of strengthening our samadhi power and deepening our un- derstanding. Accordingly, our Buddha-nature will shine with greater luster in our daily life. Each chanter finds his or her own lowest natural pitch—a note in the lowest part of one’s range that can be maintained without strain. At the same time, it is important to blend one’s voice with the dominant pitch and volume so that there is a harmonious unity. The words of the chants should flow together. If the syllables—particularly the consonants—are enunciated too precisely, the chanting becomes choppy. At the same time, care should be taken not to let the pitch rise and fall in a sing-song fashion. 49 Notes Posture and Chanting Verse of the Buddha-robe (p. 1): The Buddha-robe, or rakusu, is a rect- The preferred posture for chanting is seiza, or the tradi- angular vestment sewn in the same pattern used in making both the tional Japanese posture, i.e., kneeling with back straight and robes of Theravada monks and the kesa, or shoulder cloth, worn as a buttocks resting on the heels. The knees should be approxi- formal garment by Mahayana priests. The Verse of the Buddha-robe is mately two fist-widths apart to reduce strain. It is important traditionally recited in Soto Zen assemblies at dawn when the priests put on their kesas and lay people their rakusus, placing the folded garment to keep the body relaxed, especially the shoulders, chest, and on their head or holding it up in front of them. At Windhorse, those throat, and to wear loose-fitting clothing. without such garments place hands palm-to-palm during this chant, whose words are a daily reminder that we are practicing for all beings. The energy for chanting comes from the hara (lower abdomen) with the sound resonating in the chest and head The Three Treasures (p. 1): The sentences in roman are chanted by all ; cavities. Thus it will not help to tighten or tense the vocal the remainder of each of the Three Treasures is chanted by the lead cords, as this will only cause a more constricted sound. chanter while the rest of those present do a . Do not sway or rock during the chanting, but maintain a firm, erect posture. During all the chants the position of Prajñ� P�ramit� Hridaya (p. 2): The represents the core or kernel of the Buddha’s teaching and is considered the most potent the hands is similar to the zazen mudra, but with thumbs formulation for piercing the delusive mind. resting next to each other. During the Return of Merit, the In the Sanskrit mantra at the end of the sutra, the pronunciation of Ancestral Line, the Ten Directions, and the Four Vows, hands short ‘a’ is very reduced, so that the first syllable is pronounced almost are placed palm-to-palm (in gassho), with finger tips at chin as the English word ‘gut,’ while the syllable ‘sam’ is pronounced as the level (not in front of the mouth or face). English word ‘sung,’ with the pronunciation of the ‘m’ changing to ‘ng’ before the following letter ‘g.’ The long ‘a,’ on the other hand, is The mokugyo (wooden fish drum) sets the cadence for the quite open, as ‘a’ in ‘father.’ Thus, the pronunciation of the whole may chants. Follow the beat of the mokugyo and adjust to its be represented as follows : changes in rhythm at the beginning and end of the chants. Gut-ay gut-ay Usually there is one beat for each syllable chanted. pah-ra gut-ay pahra sung-gut-ay bo-dhi svah-hah ! The mantra may be rendered into English as follows : Gone, gone, gone beyond, gone completely beyond, Awake; rejoice!

50 51 Ten-Verse Kannon Sutra (p. 4): In The Three Pillars of Zen (New York : The Rinzai-Soto Ancestral Line has been adapted from a chant that Anchor Books, 2000), Roshi Philip Kapleau speaks of the Bodhisattva comes to us from the Diamond Sangha, and includes a few female Kannon or Kanzeon as follows: ‘According to Mahayana teaching, Dharma ancestors. Kannon was one of the Buddha’s highly evolved disciples. Since he had a strong compassionate nature and was deeply sensitive to suf- Affirming Faith in Mind (p. 16): Xin Xin Ming (Affirming Faith in fering, the Buddha gave him the name which means “regarder of the Mind or Verses on the Faith-Mind ) was written by Sengcan, the third cries of the world.” ’ (p. 208) Kannon is known in Sanskrit as Avaloki- Zen ancestor, and is believed to be the first Chinese Zen document. teshvara, and in Chinese as Guanyin (sometimes romanized as Kuan The Three Treasures, Three General Resolutions, and Ten Cardinal Precepts Yin or Kwan Yin). ‘Although originally male, Kannon has become (pp. 1 and 34): One is formally initiated as a Zen Buddhist through par- a feminine figure in the popular imagination of Asia.’ (p. 408) ticipation in the ceremony of Jukai, or receiving the precepts, wherein Daihishin Darani and Sh�sai My�kichij� Darani(pp. 5 and 23): ‘As one pledges to give oneself to the Three Treasures, makes the Three phonetic transliterations of Sanskrit words, dharani have doubtlessly General Resolutions, and pledges to keep the Ten Cardinal Precepts. lost much of their profound meaning through the inevitable alterations Mantra of Bhaisajyaguru (p. 38): For ease in chanting, the mantra is of the original sounds. But as anyone who has recited them for any printed here syllable by syllable. In the syllable combination ‘sam-yak,’ length of time knows, in their effect on the spirit they are anything the pronunciation of the ‘m’ changes to ‘ñ’ before the following letter but meaningless.’ The Three Pillars of Zen, p. 21. ‘y’: thus, ‘sañ-yak sam-bud-dha-ya.’ Raoul Birnbaum gives the follow- ing translation in his book, The Healing Buddha (Boston: Shambhala, Return of Merit (p. 8): Mañjushr�—the Bodhisattva of Wisdom—rep- 1989): resents awakening, that is, the sudden realization of the Oneness of all existence. The Bodhisattva Samantabhadra ("Bhadra") embodies calm, I honor the Lord Master of Healing, the King of Lapis compassionate action or "skillful means" (upaya), the active expres- Lazuli Radiance, Tath�gata, Arhat, Perfectly Enlightened sion of this liberated transcendent wisdom. Accordingly, Mañjushr� One, saying : To the healing, to the healing, to the supreme and Samantabhadra represent, respectively, Oneness (or Equality) healing hail ! and multiplicity. Avalokita or Avalokiteshvara—the Bodhisattva of (p. 171 note 11) Compassion—represents all-embracing love and benevolence. The ‘ten directions’ encompass the whole cosmos—the eight cardinal and Memorial Prayer (p. 39): A usual memorial service is to chant the Heart intermediate points of the compass, as well as the zenith and nadir. The of Perfect Wisdom twice, the Ten-Verse Kannon Sutra seven times, ‘three worlds’ refer to a classification of reality according to Buddhist the Sh�sai My�kichij� Darani five times, the Daihishin Darani once, cosmology : in ascending order these are the worlds of Desire, Form, and then to recite the Memorial Prayer thrice. It is helpful to have a and Non-Form. These may also be viewed as dimensions of human picture of the deceased on the altar. Traditionally the memorial service consciousness. See The Three Pillars of Zen, pp. 408–424. is done for seven days after a person’s death, then each week on the day of death for the next six weeks (i.e., ending on the forty-ninth day), The Ancestral Lines (pp. 9, 11 and 29): The stressed syllables in Sanskrit and then on the yearly anniversary of death. names are italicized. In the name Bhikshu Simha, the pronunciation Sesshin Evening Ritual (p. 42): This verse is recited at the end of each of the ‘m’ changes to ‘n’ before the following letter ‘h’: thus, ‘Bhikshu day’s sitting during sesshin. It is to be reserved for this occasion and Sinha.’ The Chinese names are given twice, first in the standard not incorporated into any other ceremony. romanization and then parenthetically in a phonetic romanization. 52 53 Hungry Ghosts and Thirsty Spirits (pp. 45–46): These constitute the second-lowest of the Six Realms of Unenlightened Existence, just above that of Hell. This purgatory-like state is one of burning desire, its inhabitants having consigned themselves to it through their own cravings. Viewed literally, these ‘hungry shadows’ co-exist with human beings while yet remaining mostly invisible to us, and the morsel of food we offer is to allay their suffering and to be reminded of those in the world who are starving. Understood psychologically, this realm represents insatiable longing as a state of mind. Our offering in the meal chants then becomes a way of acknowledging our own various addictions and other unfulfilled cravings, however faint, and in doing so gaining some freedom from them. In performing the actual ritual (described below), we are in ef- fect declaring, ‘You have been seen. Now accept this, if you will—and go in peace!’ While the ‘hungry ghost’ verse is being chanted, a bowl is passed from the head of the table. At the same time each person takes a small piece of dry food between the thumb and third finger of the right hand and circles the hand three times in a clockwise direction over his or her plate of food. (This mudra is reserved for this purpose only.) When the bowl arrives, the small piece of food is placed in the bowl, which is then passed to the next person, and so on down the line. While the ‘thirsty spirit’ verse is being chanted, a bowl is passed down from the head of the table. When it arrives at a place between two people, each pours a small amount of liquid from the cup into the bowl, keeping one hand in a ‘gassho’ position. The bowl is then passed to the next two people down the line, and so on.

A note on the translations: Unless otherwise credited, the English translations in this book have evolved over many years of actual use at both the Rochester Zen Center and Windhorse Zen Community. Typically, many existing translations have been consulted along the way. In crafting the final versions, consideration has been given both to suitability for chanting and to literal meaning.

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