On each Uposatha day, lay people intensely practice the Buddha’s Teachings.
For lay practitioners who live near the temple, the uposatha is an opportunity for them to visit, make offerings, listen to Dhamma talks by monks and participate in zazen sessions.

For lay practitioners unable to participate in the events of a local monastery, the uposatha is a time to intensify ones own meditation and Dhamma practice, for instance, meditating an extra session or for a longer time, reading or chanting special sutras or giving in some special way. (For temple members this is a time of supporting the priests and temples and the Buddha – gifts may include donations, robes, work at the temple, or public service gifts – work in a shelter or with the homeless etc.)

On the full-moon uposatha, in temples and monasteries where there are four or more priests the local Sangha will recite sutras. Before the recitation starts, the monks will confess any violations of the disciplinary rules to another monk or to the Sangha. This is a time of living up to the Great vows and to cleaning our lives.

MAKA HANNYA HARAMITA SHIN GYO
The Great Prajna-Paramita Heart Sutra

KAN JI ZAI BO SA GYO- JIN HAN-NYA HA RA MI TA JI
Avalokiteshvara Bodhisattva, practicing deep Prajna Paramita,
SHO- KEN GO ON KAI KU- DO IS-SAI KU YAKU.
clearly saw that all five skandhas are empty, transforming anguish and distress.
SHA RI SHI SHIKI FU I KU- KU- FU I SHIKI
Shariputra, form is no other than emptiness, emptiness no other than form;
SHIKI SOKU ZE KU- KU- SOKU ZE SHIKI
form is exactly emptiness, emptiness exactly form;
JU SO- GYO- SHIKI YAKU BU NYO ZE
sensation, perception, mental reaction, consciousness are also like this.
SHA RI SHI ZE SHO HO- KU- SO- FU SHO- FU METSU
Sha-riputra, all things are essentially empty-- not born, not destroyed;
FU KU FU JO- FU ZO- FU GEN
not stained, not pure; without loss, without gain.
ZE KO KU- CHU- MU SHIKI MU JU SO- GYO- SHIKI
Therefore in emptiness there is no form, no sensation, perception, mental reaction, consciousness;
MU GEN-NI BI ZES-SHIN I
no eye, ear, nose, tongue, body, mind,
MU SHIKI SHO- KO- MI SOKU HO-
no color, sound, smell, taste, touch, object of thought;
MU GEN KAI NAI SHI MU I SHIKI KAI
no seeing and so on to no thinking;
MU MU MYO- YAKU MU MU MYO- JIN
no ignorance and also no ending of ignorance,
NAI SHI MU RO- SHI YAKU MU RO- SHI JIN
and so on to no old age and death,
and also no ending of old age and death;
MU KU SHU METSU DO-Y
no anguish, cause of anguish, cessation, path;
MU CHI YAKU MU TOKU I MU SHO TOK'KO
no wisdom and no attainment. Since there is nothing to attain,
BO DAI SAT-TA E HAN-NYA HA RA MI TA KO
the Bodhisattva lives by Prajna Paramita,
SHIM-MU KEI GE MU KEI GE KO MU U KU FU
with no hindrance in the mind; no hindrance and therefore no fear;
ON RI IS-SAI TEN DO- MU SO- KU GYO- NE HAN
far beyond delusive thinking, right here is Nirvana.
SAN ZE SHO BUTSU E HAN-NYA HA RA MI TA KO
All Buddhas of past, present, and future live by Prajna Paramita
TOKU A NOKU TA RA SAM-MYAKU SAM-BO DAI
attaining Anuttara-samyak-sambodhi.
KO CHI HAN-NYA HA RA MI TA
Therefore know that Prajna Paramita
ZE DAI JIN SHU ZE DAI MYO- SHU
is the great sacred mantra, the great vivid mantra,
ZE MU JO- SHU ZE MU TO- TO- SHU
the unsurpassed mantra, the supreme mantra,
NO- JO IS-SAI KU SHIN JITSU FU KO
which completely removes all anguish.
This is truth not mere formality.
KO SETSU HAN-MYA HA RA MI TA SHU
Therefore set forth the Prajna Paramita mantra,
SOKU SETSU SHU WATSU
set forth this mantra and proclaim:
GYA TEI GYA TEI HA RA GYA TEI HARA SO- GYA TEI
BO JI SOWA KA HAN-NYA SHIN GYO
Gate gate paragate parasamgate Bodhi sva-ha-!

DHARANI OF GREAT COMPASSION
(Daihi Shin Darani)

Adoration to the Three Treasures
Adoration to the all-seeing all-hearing One
the One who overcomes all fear and suffering
Adoring the One of Great Compassion
we now recite this glorious dharani
which purifies all sentient beings
which fulfills the wishes of all beings
Hail to the Enlightened the Compassionate One
who embodies the Three Bodies and has the transcendental Wisdom
Hail to the Enlightened the Compassionate One
who saves all beings without discrimination
Hail to the Enlightened the Compassionate One
who sustains the highest Wisdom and is free from all obstacles
Hail to the Enlightened the Compassionate One
whose deeds reveal the purity of all beings
Hail to the Enlightened the Compassionate One
who wipes away the three delusions
Quick, quick — Come, come — Hear, hear — A primal joy springs up in us
O Enlightened O Compassionate One help us enter great realization
O Enlightened O Compassionate One guide us to spiritual contentment
Testifying to the freedom and compassion
of the Mind of the Compassionate One
Purifying our own mind and body
Becoming as brave as a lion
Manifesting into all beings
Attaining the Wheel of the Law and the Lotus Blossom
we can save all beings without hindrance
May understanding of the mysterious nature
of the Compassionate One prevail forever
Adoration to the Three Treasures
Adoration to the all-seeing all-hearing One
May this dharani be heard
All Buddhas — Ten Directions — Three Times
All Beings — Bodhisattvas — Mahasattvas
Wisdom Beyond Wisdom — Maha Prajna Paramita

Dai Hi Shin Dharani - Japanese

Namu Kara Tan No Tora Ya Ya Namu Ori Ya Boryo
Ki Chi Shifu 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
Shifu Ra Rin 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 Te Cho To Ji To En O Bo
Ryo Ki Ru Gya Chu Kya Rya Chi I Kiri Mo Ko Fuji Sa
To So 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 Shifu Ra Ya Sha
Ro Sha Ro Mo Mo Ha Mo Ra Ho Chi Ri Yuki Yuki 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 Shifu 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 Shifu Ra Ya Somo Ko Shite
Do Modo Ra Hodo Ya So Mo Ko.

DHARANI OF REMOVING DISASTERS

Adoration to all the Buddhas! Adoration to the Teaching that knows no obstructions!
Thus: Om! Khya khya khyahi khyahi (speak, speak)!
Hum hum!
Jvala jvala prajvala prajvala (blaze, blaze)!
Tistha tistha (up, up)!
Stri Stri (?)!
Sphata (burst, burst)!
One who is quiescent!
To the glorious one, hail!

DHARANI OF THE VICTORIOUS BUDDHA-CROWN

Adoration to the Blessed One who is the most excellent one in the triple world!
Adoration to the Enlightened One, to the Blessed One!
Namely:
Om! Cleanse [us], cleanse [us]! O one who is always impartial! One who, being in possession of all-pervading, all-illuminating light, is pure in his self-nature, cleansed of the darkness of the five paths of existence!
Baptize us, O Sugata, with an immortal baptism which consists of the best words, of the great true phrases!
Remove disasters, remove disasters, O one who holds an eternal life!
Cleanse us, cleanse us, O one who is as pure as the sky!
O one who is as pure as the victorious Buddha-crown!
O one who is inflamed with a thousand rays of light!
O all the Tathagatas who look over [the entire world]!
O one who is perfect in the Six Paramitas!
O one who holds the great seal empowered with the spiritual power which emanates from the heart of every Tathagata!
O one whose body is as hard and pure as Vajra!
O one who is thoroughly pure, cleansed of all impediments, all fears, and all the evil paths!
Turn us away [from evils] O one who enjoys a purified life!
O one who empowers us with [the power of] the original covenant! O jewel, jewel, the great jewel! O Suchness which is reality-limit and absolute purity!
O one who is pure in his evolved enlightenment!
Be victorious, be victorious, be ever victorious, be ever victorious!
Bear in mind, bear in mind!
O one who is pure being empowered by all Buddhas!
O Vajragarbha who holds the Vajra! Let my body be like Vajra! Let those of all beings too be like Vajra!
O one who is in possession of an absolutely pure body! O one who is absolutely pure from all the paths of existence! And let me be consoled by all the Tathagatas!
O one who is empowered with the consoling power of all the Tathagatas!
Be enlightened, be enlightened, be ever enlightened, be ever enlightened!
Have them enlightened, have them enlightened, have them ever enlightened, have them ever enlightened!
O one who is most pure in a most thoroughgoing way!
O one who holds a great seal empowered with the spiritual power which emanates from the heart of every Tathagata!
Hail!

PURIFICATION

All the evil karma, ever created by me since of old;
on account of my beginningless greed, hatred and ignorance;
born of my conduct, speech and thought;
I now confess openly and fully.

VANDANA

Namo tassa bhagavato arahato sammasambuddhassa.
I venerate the Sacred One, the Great Sage, the Truly Enlightened One.

TI-SARANA

Buddham saranam gaccha-mi
I take refuge in the Buddha
Dhammam saranam gaccha-mi
I take refuge in the Dharma
Sangham saranam gaccha-mi.
I take refuge in the Sangha.

THE GREAT VOWS FOR ALL

Shigu Siegan Mon
Shujo mu hen sei gan do
The many beings are numberless, I vow to save them;
Bonno mu jin sei gan dan
Greed, hatred, and ignorance rise endlessly, I vow to abandon them;
Ho mon mu ryo sei gan gaku
Dharma gates are countless, I vow to wake to them;
Butsu do mu jo sei gan jo
The Buddha's way is unsurpassed, I vow to embody it fully.

ON OPENING THE DHARMA

The Dharma, incomparably profound and minutely subtle,
is rarely encountered, even in hundreds of thousands of millions of kalpas;
We now can see it, listen to it, accept and hold it;
May we completely realize the Tathagata's true meaning.

EMMEI JIKKU KANNON GYO
Ten Verse Kannon Sutra of Timeless Life

KANZEON
Kanzeon!
NAMU BUTSU
I venerate the Buddha;
YO BUTSU U IN
with the Buddha I have my source,
YO BUTSU U EN
with the Buddha I have affinity--
BUP-PO- SO- EN
affinity with Buddha, Dharma, Sangha,
JO- RAKU GA JO-
constancy, ease, the self, and purity.
CHO- NEN KANZEON
Mornings my thought is Kanzeon,
BO- NEN KANZEON
evenings my thought is Kanzeon,
NEN NEN JU- SHIN KI
thought after thought arises in mind,
NEN NEN FU RI SHIN.
thought after thought is not separate from mind.

HAKUIN ZENJI - SONG OF ZAZEN
(Dharma poem by Hakuin Ekaku [1685-1768])

All beings by nature are Buddha,
as ice by nature is water;
apart from water there is no ice,
apart from beings no Buddha.
How sad that people ignore the near
and search for truth afar,
like someone in the midst of water
crying out in thirst,
like a child of a wealthy home
wandering among the poor.
Lost on dark paths of ignorance
we wander through the six worlds,
from dark path to dark path we wander,
when shall we be freed from birth and death?
For this the zazen of the Mahayana
deserves the highest praise:
offerings, precepts, paramitas,
Nembutsu, atonement, training--
the many other virtues--
all rise within zazen.
Even those with proud attainments
wipe away immeasurable crimes--
where are all the dark paths then?
the Pure Land itself is not far.
Those who hear this truth even once
and listen with a grateful heart,
treasuring it, revering it,
gain blessings without end.
Much more, if you dedicate yourself
and confirm your own self-nature--
that self-nature is no nature--
you are far beyond mere argument.
The oneness of cause and effect is clear,
not two, not three, the path is put right;
with form that is no form
going and coming--never astray,
with thought that is no thought
singing and dancing are the voice of the Law.
Boundless and free is the sky of samadhi,
bright the full moon of wisdom,
truly is anything missing now?
Nirvana is here, before your eyes,
this very place is the Lotus Land,
this very body the Buddha.

VERSE OF THE RAKUSU
(Recited by the assembly at dawn when the priests put on the kesa, their ceremonial robe, and lay people their rakusu, the small apron-like garment that symbolizes the Buddha's robe. It is also murmured privately when putting on the garment at other times.)

I wear the robe of liberation,
the formless field of benefaction,
the teachings of the Tathagata,
saving all the many beings.

VERSE FOR INFORMAL MEALS

We venerate the Three Treasures
and are thankful for this meal,
the work of many people
and the sharing of other forms of life.

HARMONY OF DIFFERENCE AND SAMENESS (Sandokai)
By Sekito Kisen, 8Th Century C.E. (Courtesy SFZC)

The mind of the great sage of India
is intimately transmitted from West to East
While human faculties are sharp or dull
the Way has no Northern or Southern Ancestors
The spiritual source shines clear in the light
the branching streams flow on in the dark
Grasping at things is surely delusion
according with sameness is still not enlightenment
All the objects of the senses interact and yet do not
interacting brings involvement — otherwise each keeps its place
Sights vary in quality and form — sounds differ in pleasing or harsh
Re-fined and common speech come together in the dark
clear and murky phrases are distinguished in the light
The four elements return to their natures
just as a child turns to its mother
Fire heats — wind moves — water wets — earth is solid
Eye and sights — ear and sounds — nose and smells — tongue and tastes
Thus with each and every thing the leaves spread forth
trunk and branches share the essence
Revered and common — each has its speech
In the light there is darkness but don’t take it as darkness
in dark there is light but don’t see it as light
Light and dark oppose one another
like the front and back foot in walking
Each of the myriad things has its merit expressed
according to function and place
Phenomena exist — box and lid fit — principle responds — arrow points meet
Hearing the words understand the meaning
do not set up standards of your own
If you do not understand the Way right before you
how will you know the path as you walk?
Progress is not a matter of far or near
but if you are confused mountains and rivers block your way
I respectfully urge you who study the mystery
do not pass your days and nights in vain!

Buddhist Prayer of Blessings

We surround all men and all forms of life with infinite love and compassion.

Particularly, do we send out compassionate thoughts to those in suffering and sorrow,

to those in doubt and ignorance,

to all who are striving to attain truth,

and to those whose feet stand close to the great change that men call death,

we send forth all wisdom, mercy and love.

Three Refuges

I take refuge in Buddha

I take refuge in Dharma

I take refuge in Sangha

Three Pure Precepts

A follower of the Way does no harm.

A follower of the Way does good.

A follower of the Way lives to benefit all beings

Bodhisattva Vows

Beings are numberless, I vow to save them

Desires 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.

The Four Noble Truths

1. Life means suffering.
   
2. The origin of suffering is attachment.
   
3. The cessation of suffering is attainable.
   
4. The path to the cessation of suffering is the eightfold path.

The Four Noble Truths are a statement of the basic doctrines of Buddhism. They were formulated by the Buddha Guatama in his first sermon. The truths are (1) existence is suffering; (2) desire, or thirst, is its cause; (3) the cessation of suffering is possible; and (4) the way to accomplish this is to follow the Eightfold Path. Though differently interpreted, these four truths are recognized by virtually all Buddhist schools.

The Noble Eightfold Path

	Action	Quality
1.	Right View	Wisdom (panna)
2.	Right Intention
3.	Right Speech	Morality or Ethical Conduct (sila)
4.	Right Action
5.	Right Livelihood
6.	Right Effort	Mental Development (samadhi)
7.	Right Mindfulness
8.	Right Concentration Meditation

 

The Noble Eightfold Path describes the way to the end of suffering, as it was laid out by Siddhartha Guatama. It is a practical guideline to ethical and mental development with the goal of freeing the individual from attachments and delusions; and it finally leads to understanding the truth about all things.

Together with the Four Noble Truths it constitutes the gist of Buddhism. Great emphasis is put on the practical aspect, because it is only through practice that one can attain a higher level of existence and finally reach Nirvana. The eight aspects of the path are not to be understood as a sequence of single steps, instead they are highly interdependent principles that have to be seen in relationship with each other.

 

 

Zen Buddist Saying:

“Not to study the Buddha way is to fall into the realm of shameless and erroneous ways. All preceding and succeeding Buddhas always practice the Buddha way”. — Dogen Zenji