Liturgy

May all beings be free from suffering and the root of suffering
May all beings know happiness and the root of happiness
May all beings live in sympathetic joy, rejoicing in the happiness of others
May all beings live in equanimity, free from passion, aggression and delusion

Vast is the robe of liberation,
a formless field of benefaction.
I wear the Tathagata’s teachings,
saving all sentient beings.

Avalokiteshvara Bodhisattva, doing deep Prajna Paramita,
clearly saw emptiness of all the five conditions,
thus completely relieving misfortune and pain.
Oh Shariputra, form is no other than emptiness,
emptiness no other than form.
Form is exactly emptiness, emptiness exactly form.
Sensation, conception, discrimination, awareness are likewise like this.
Oh Shariputra, all dharmas are forms of emptiness;
not born, not destroyed, not stained, not pure, without loss, without gain.
So in emptiness there is no form;
no sensation, conception, discrimination, awareness;
no eye, ear, nose, tongue, body, mind;
no color, sound, smell, taste, touch, phenomena;
no realm of sight, no realm of consciousness;
no ignorance and no end to ignorance,
no old age and death and no end to old age and death,
no suffering, no cause of suffering,
no extinguishing, no path, no wisdom, and no gain.
No gain and thus the bodhisattva lives Prajna Paramita,
with no hindrance in the mind; no hindrance, therefore no fear.
Far beyond deluded thoughts; this is Nirvana.
All past, present, and future buddhas live Prajna Paramita
and therefore attain anuttara samyaksambodhi.
Therefore know Prajna Paramita is the great mantra,
the vivid mantra, the best mantra, the unsurpassable mantra.
It completely clears all pain. This is the truth not a lie.
So set forth the Prajna Paramita mantra,
set forth this mantra and say,
Gate! Gate! Paragate! Parasamgate! Bodhi Svaha!
Prajna Heart Sutra.

All buddhas throughout space and time,
All bodhisattvas mahasattvas,
Maha Prajna Paramita.

Repeat three times

No mo san man da moto nan oha ra chi koto sha sono nan
To ji to en gya gya gya ki gya ki un nun shiu ra
Shiu ra hara shiu ra hara shiu ra chisu sa
Chisu sa chisu ri chisu ri sowa ja sowa ja
Sen chi gya shiri ei somo ko

All buddhas throughout space and time,
All bodhisattvas mahasattvas,
Maha Prajna Paramita.

The mind of the great sage of India was intimately conveyed from West to East.
Among human beings are wise ones and fools,
but in the Way there is no northern or southern ancestor.
The subtle source is clear and bright,
the tributary stream flows through the darkness.
To be attached to things is illusion,
to encounter the absolute is not yet enlightenment.
Each and all the subjective and objective spheres are related,
and at the same time independent.
Related, yet working differently,
though each keeps its own place.
Form makes the character and appearance different.
Sounds distinguish comfort and discomfort.
The dark makes all words one,
the brightness distinguishes good and bad phrases.
The four elements return to their nature as a child to its mother.
Fire is hot, wind moves, water is wet, earth hard,
eyes see, ears hear, nose smells, tongue tastes the salt and sour.
In accordance with each dharma,
the root gives rise to separate leaves.
Root and branch must return to the great reality.
The words high and low are used relatively.
Within light there is darkness,
but do not try to understand that darkness.
Within darkness there is light,
but do not look for that light.
Light and darkness are a pair
like the foot before and the foot behind in walking.
Each thing has its own intrinsic value
and is related to everything else in function and position.
Ordinary life fits the absolute as a box and its lid.
The absolute works together with the relative
like two arrows meeting in mid-air.
Reading words you should grasp the great reality.
Do not judge by any standards.
If you do not see the Way
you do not see it even as you walk on it.
When you walk the Way, it is not near, it is not far.
If you are deluded you are mountains and rivers away from it.
I respectfully say to those who wish to be enlightened:
Do not waste your time by night or day.

All buddhas throughout space and time,
All bodhisattvas mahasattvas,
Maha Prajna Paramita.

Namu kara tan no tora ya ya namu ori ya boryo ki chi shiu ra ya
Fuji sato bo ya moko sato bo ya mo ko kya runi kya ya en
Sa hara ha ei shu tan no ton sha namu shiki ri
Toi mo ori ya boryo ki chi shiu ra ri
To bo na mu no ra kin ji ki ri mo ko ho do sha mi sa bo
O to jo shu ben o shu in sa bo sa to no mo bo gya
Mo ha de cho to ji to en o bo ryo ki ryo gya chi
Kya rya chi i kiri mo ko fuji sa to sa bo sa bo
Mo ra mo ra mo ki mo ki ri to in ku ryo ku ryo ke mo to ryo to ryo
Ho ja ya chi mo ko ho ja ya chi
To ra  to ra chiri ni shui ra ya sha ro sha ro mo mo ha mo ra ho
Chi ri i ki i ki shi no shi no ora san fura sha ri ha za ha za
Fura sha ya ku ryo ku ryo mo ra ku ryo ku ryo
Ki ri sha ro sha ro shi ri shi ri su ryo su ryo
Fuji ya fuji ya fudo ya fudo ya mi chiri ya
Nora kin ji chiri shuni no hoya mono somo ko shido ya somo ko
Moko shido ya somo ko shido yu ki shiu ra ya somo ko
Nora kin ji somo ko mo ra no ra somo ko shira su omo gya ya
Somo ko sobo moko shido ya somo ko shaki ra oshi do ya somo ko
Hodo mogya shido ya somo ko nora kin ji ha gyara ya somo ko
Mo hori shin gyara ya somo ko namu kara tan no tora ya ya
Namu ori ya boryo ki chi shiu ra ya somo ko
Shite do modo ra hodo ya so mo ko

All buddhas throughout space and time,
All bodhisattvas mahasattvas,
Maha Prajna Paramita.

Sentient beings are numberless; I vow to save them.
Desires are inexhaustible; I vow to put an end to them.
The Dharmas are boundless; I vow to master them.
The Buddha Way is unattainable; I vow to attain it.

Let me respectfully remind you,
Life and death are of supreme importance.
Time swiftly passes by and opportunity is lost.
Each of us should strive to awaken…
Awaken… take heed!
Do not squander your life!

Avalokiteshvara Bodhisattva, doing deep Prajna Paramita,
clearly saw emptiness of all the five conditions,
thus completely relieving misfortune and pain.
Oh Shariputra, form is no other than emptiness,
emptiness no other than form.
Form is exactly emptiness, emptiness exactly form.
Sensation, conception, discrimination, awareness are likewise like this.
Oh Shariputra, all dharmas are forms of emptiness;
not born, not destroyed, not stained, not pure, without loss, without gain.
So in emptiness there is no form;
no sensation, conception, discrimination, awareness;
no eye, ear, nose, tongue, body, mind;
no color, sound, smell, taste, touch, phenomena;
no realm of sight, no realm of consciousness;
no ignorance and no end to ignorance,
no old age and death and no end to old age and death,
no suffering, no cause of suffering,
no extinguishing, no path, no wisdom, and no gain.
No gain and thus the bodhisattva lives Prajna Paramita,
with no hindrance in the mind; no hindrance, therefore no fear.
Far beyond deluded thoughts; this is Nirvana.
All past, present, and future buddhas live Prajna Paramita
and therefore attain anuttara samyaksambodhi.
Therefore know Prajna Paramita is the great mantra,
the vivid mantra, the best mantra, the unsurpassable mantra.
It completely clears all pain. This is the truth not a lie.
So set forth the Prajna Paramita mantra,
set forth this mantra and say,
Gate! Gate! Paragate! Parasamgate! Bodhi Svaha!
Prajna Heart Sutra.

All buddhas throughout space and time,
All bodhisattvas mahasattvas,
Maha Prajna Paramita.

The mind of the great sage of India was intimately conveyed from West to East.
Among human beings are wise ones and fools,
but in the Way there is no northern or southern ancestor.
The subtle source is clear and bright,
the tributary stream flows through the darkness.
To be attached to things is illusion,
to encounter the absolute is not yet enlightenment.
Each and all the subjective and objective spheres are related,
and at the same time independent.
Related, yet working differently,
though each keeps its own place.
Form makes the character and appearance different.
Sounds distinguish comfort and discomfort.
The dark makes all words one,
the brightness distinguishes good and bad phrases.
The four elements return to their nature as a child to its mother.
Fire is hot, wind moves, water is wet, earth hard,
eyes see, ears hear, nose smells, tongue tastes the salt and sour.
In accordance with each dharma,
the root gives rise to separate leaves.
Root and branch must return to the great reality.
The words high and low are used relatively.
Within light there is darkness,
but do not try to understand that darkness.
Within darkness there is light,
but do not look for that light.
Light and darkness are a pair
like the foot before and the foot behind in walking.
Each thing has its own intrinsic value
and is related to everything else in function and position.
Ordinary life fits the absolute as a box and its lid.
The absolute works together with the relative
like two arrows meeting in mid-air.
Reading words you should grasp the great reality.
Do not judge by any standards.
If you do not see the Way
you do not see it even as you walk on it.
When you walk the Way, it is not near, it is not far.
If you are deluded you are mountains and rivers away from it.
I respectfully say to those who wish to be enlightened:
Do not waste your time by night or day.

Repeat three 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

English translation by Maezumi Roshi

Kanzeon! At one with the Buddha, related to all Buddhas in cause and effect,
And to Buddha, Dharma, and Sangha, joyful pure eternal being.
Morning mind is Kanzeon, evening mind is Kanzeon.
This very moment arises from mind, this very moment is not separate from mind.

All buddhas throughout space and time,
All bodhisattvas mahasattvas,
Maha Prajna Paramita.

Repeat three times

No mo san man da moto nan oha ra chi koto sha sono nan
To ji to en gya gya gya ki gya ki un nun shiu ra
Shiu ra hara shiu ra hara shiu ra chisu sa
Chisu sa chisu ri chisu ri sowa ja sowa ja
Sen chi gya shiri ei somo ko

All buddhas throughout space and time,
All bodhisattvas mahasattvas,
Maha Prajna Paramita.

The Dharma, incomparably profound and infinitely subtle,
is rarely encountered, even in millions of ages.
Now we see it, hear it, receive and maintain it.
May we completely realize the Tathagata’s true meaning.

Sentient beings are numberless; I vow to save them.
Desires are inexhaustible; I vow to put an end to them.
The Dharmas are boundless; I vow to master them.
The Buddha Way is unattainable; I vow to attain it.

All:
Buddha was born at Kapilavastu,
enlightened at Magadha,
taught at Varanasi,
entered Nirvana at Kusinagara.
Now I open Buddha Tathagata’s eating bowls;
May we be relieved from self-clinging with all sentient beings.

Liturgist:
In the midst of the Three Treasures, with all sentient beings,
let us recite the names of Buddha:

All:
Pure Dharmakaya Vairochana Buddha;
Complete Sambhogakaya Vairochana Buddha;
Numerous Nirmanakaya Shakyamuni Buddhas;
Future Maitreya Buddha;

All Buddhas throughout space and time;
Mahayana Saddharma Pundarika Sutra;
Great Manjushri Bodhisattva;
Mahayana Samantabhadra Bodhisattva;
Great Compassionate Avalokiteshvara Bodhisattva;
All Bodhisattvas Mahasattvas
Maha Prajna Paramita.

All:
First, seventy-two labors brought us this food; we should know how it comes to us.
Second, as we receive this offering, we should consider whether our virtue and practice deserve it.
Third, as we desire the natural order of mind to be free from clinging we must be free from greed.
Fourth, to support our life we take this food.
Fifth, to attain our way we take this food.

(Lunch only: All those of the spiritual worlds, now I give you this offering.
This food will pervade everywhere.)

First, this food is for the Three Treasures.
Second, it is for our teachers, parents, nations, and all sentient beings.
Third, it is for all beings in the six worlds.
Thus, we eat this food with everyone.
We eat to stop all evil, to practice good,
to save all sentient beings, and to accomplish our Buddha Way.

All:
The water with which I wash these bowls tastes like ambrosia.
I offer it to the various spirits to satisfy them.
Om Makurasai Svaha!

Liturgist:
May we exist in muddy water with purity like a lotus; thus, we bow to Buddha.

Gatha of Atonement

All evil karma ever committed by me since of old
On account of my beginningless greed, anger and ignorance
Born of my body, mouth and thought
Now I atone for it all

Seven Buddhas

Namu Past Seven Buddhas

Namu Shakyamuni Buddha

Namu Manjushri Bodhisattva

Namu Samantabhadra Bodhisattva

Namu Avalokiteshvara Bodhisattva

Namu Maitreya Buddha

Namu Successive Daiosho

Sentient beings are numberless; I vow to save them.
Desires are inexhaustible; I vow to put an end to them.
The Dharmas are boundless; I vow to master them.
The Buddha Way is unattainable; I vow to attain it.

Liturgist: Being One with the Buddha

All: With all sentient beings, raise the bodhi mind. Let the supreme way be realized

Liturgist: Being one with the Dharma

All: With all sentient beings, penetrate all sutras. Let wisdom be like the ocean

Liturgist: Being one with the Sangha

All: With all sentient beings, lead the people. Let harmony pervade everywhere

This is what should be done
By one who is skilled in goodness,
And who knows the path of peace:
Let them be able and upright,
Straightforward and gentle in speech,
Humble and not conceited,
Contented and easily satisfied,
Unburdened with duties and frugal in their ways.
Peaceful and calm and wise and skillful,
Not proud or demanding in nature.
Let them not do the slightest thing
That the wise would later reprove.
Wishing: In gladness and in safety,
May all beings be at ease.
Whatever living beings there may be;
Whether they are weak or strong, omitting none,
The great or the mighty, medium, short or small,
The seen and the unseen,
Those living near and far away,
Those born and to-be-born —
May all beings be at ease!
Let none deceive another,
Or despise any being in any state.
Let none through anger or ill-will
Wish harm upon another.
Even as a mother protects with her life
Her child, her only child,
So with a boundless heart
Should one cherish all living beings;
Radiating kindness over the entire world:
Spreading upwards to the skies,
And downwards to the depths;
Outwards and unbounded,
Freed from hatred and ill-will.
Whether standing or walking, seated or lying down
Free from drowsiness,
One should sustain this recollection.
This is said to be the sublime abiding.
By not holding to fixed views,
The pure-hearted one, having clarity of vision,
Being freed from all sense desires,
Is not born again into this world.