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Small Verses

VERSE OF THE KESA
(recited before putting on rakusu or okesa)
Great robe of liberation
Field far beyond form and emptiness
Wearing the Tathagata's teaching
Saving all beings

Dai sai gedap-puku
Mu so fu ku den-ne
Hi bu nyorai kyo
Ko do sho shu jo

Repeat English translation.

All BUDDHAS
(chanted at the end of service and ceremonies)
All Buddhas Ten Directions Three Times
All Honored Ones, Bodhisattvas Mahasattvas
Wisdom Beyond Wisdom Maha Prajna Paramita

DHARMA TALK
(chanted before a dharma talk)
An unsurpassed penetrating and perfect Dharma
Is rarely met with, even in a hundred, thousand
Million kalpas.
Having it to see and listen to, to remember
And accept,
I vow to taste the truth of the Tathagata's words

FOUR VOWS
(chanted after a dharma talk and sometimes other occasions)
May our intention equally permeate every being.
And place with the true merit of Buddha's Way.
Beings are numberless, I vow to awaken with them.
Delusions are inexhaustible, I vow to end them.
Dharma gates are boundless, I vow to enter them.
Buddha's Way is unsurpassable, I vow to become it.



Hymn To Prjana Paramita

Homage to the Perfection of  Wisdom, The Lovely, the Holy. The Perfection of Wisdom gives light. Unstained, the entire world cannot stain her. She is a source of light, and from everyone in the triple world she removes darkness. Most excellent are her works. She brings light so that all fear and distress may be forsaken, and disperses the gloom and darkness of delusion. She herself is an organ of vision. 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, sets in motion the wheel of the dharma

 

 

Heart Sutra


Avalokitesvara Bodhisattva, when deeply practicing prajna paramita, clearly saw that all five aggregates are empty and thus relieved all suffering. Shariputra, form does not differ from emptiness; emptiness does not differ from form. Form itself is emptiness, emptiness itself form. Sensations, perceptions, formations, and consciousness are also like this. Shariputra, all dharmas are marked by emptiness; they neither arise nor cease, are neither defiled nor pure, neither increase nor decrease. Therefore, given emptiness, there is no form, no sensation, no perception, no formation, no consciousness; no eyes, no ears, no nose, no tongue, no body, no mind; no sight, no sound, no smell, no taste, no touch, no object of mind, no realm of sight…no realm of mind consciousness. There is neither ignorance nor extinction of ignorance…neither old age and death, nor extinction of old age and death; no suffering, no cause, no cessation, no path; no knowledge and no attainment. With nothing to attain, a bodhisattva relies on prajna paramita, and thus the mind is without hindrance. Without hindrance, there is no fear. Far beyond all inverted views, one realizes nirvana. All buddhas of past, present, and future rely on prajna parrmita and thereby attain unsurpassed, complete, perfect enlightenment. Therefore, know the prajna paramita as the great miraculous mantra, the great bright mantra, the supreme mantra, the incomparable mantra, which removes all suffering and is true, not false. Therefore we proclaim the prajna paramita mantra, the mantra that says: “Gate Gate Paragate Parasamgate Bodhi Svaha! Avalokitesvara Bodhisattva, when deeply practicing prajna paramita, clearly saw that all five aggregates are empty and thus relieved all suffering. Shariputra, form does not differ from emptiness; emptiness does not differ from form. Form itself is emptiness, emptiness itself form. Sensations, perceptions, formations, and consciousness are also like this. Shariputra, all dharmas are marked by emptiness; they neither arise nor cease, are neither defiled nor pure, neither increase nor decrease. Therefore, given emptiness, there is no form, no sensation, no perception, no formation, no consciousness; no eyes, no ears, no nose, no tongue, no body, no mind; no sight, no sound, no smell, no taste, no touch, no object of mind, no realm of sight…no realm of mind consciousness. There is neither ignorance nor extinction of ignorance…neither old age and death, nor extinction of old age and death; no suffering, no cause, no cessation, no path; no knowledge and no attainment. With nothing to attain, a bodhisattva relies on prajna paramita, and thus the mind is without hindrance. Without hindrance, there is no fear. Far beyond all inverted views, one realizes nirvana. All buddhas of past, present, and future rely on prajna parrmita and thereby attain unsurpassed, complete, perfect enlightenment. Therefore, know the prajna paramita as the great miraculous mantra, the great bright mantra, the supreme mantra, the incomparable mantra, which removes all suffering and is true, not false. Therefore we proclaim the prajna paramita mantra, the mantra that says: “Gate Gate Paragate Parasamgate Bodhi Svaha.”

 

 
 

Metta Sutra


This is what should be accomplished by the 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. 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 or 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. Even as a mother, at the risk of her own 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. Standing or walking, sitting or lying down, during all one's waking hours, let one practice the way with gratitude. Not holding to fixed views, abandoning vague discussions, endowed with insight, freed from sense appetites, one who achieves the way will be freed from the duality of birth and death, and no longer create suffering for oneself or others.



Enmei Jukku Kannon Gyo

(repeats 7 or 9 times)

Kan ze on
Na mu Butsu
Yo Butsu u in
Yo Butsu u en
Bup po so en
Jo raku ga jo
Cho nen Kan ze on
Bo nen Kan ze on
Nen nen ju shin ki
Nen nen fu ri shin