I've decided to add a Buddhist service to the daily fun at my upcoming retreat in Bielefeld. I may even wear robes like in this photo. But my mohawk has grown out.
Here are the texts I've chosen.
Those of you who are doing retreats with me in England and Belgium, if you'd like to add this to the stew too, let's do it!
All Buddhas ten directions three times
All honored ones, bodhisattva-mahasattvas
Wisdom beyond wisdom
Maha Parjna Paramita
HEART OF GREAT PERFECT WISDOM SUTRA
Avalokiteshvara 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 paramita 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."
HANNYA SHINGYO (HEART SUTRA IN JAPANESE)
Kan ji zai bo satsu. Gyojin hannya haramita ji sho. Ken go un kai ku. Do issai ku yaku. Sha ri shi. Shiki fu i ku. Ku fu i shiki. Shiki soku ze ku. Ku soku ze shiki. Ju so gyo shiki. Yaku bu nyo ze. Shari shi. Ze sho ho ku so. Fu sho fu metsu. Fu ku fu jo. Fu zo fu gen. Ze ko ku chu. Mu shiki mu ju so gyo shiki.
Mu gen ni bi ze shin i. Mu shiki sho ko mi soku ho. Mu gen kai nai shi mu i shiki kai. Mu mu myo yaku mu mu myo jin. Nai shi mu ro shi. Yaku mu ro shi jin. Mu ku shu metsu do. Mu chi yaku mu toku. I mu sho toku ko. Bodai sat ta e hannya haramita ko. Shin mu ke ge mu ke ge ko. Mu u ku fu. On ri issai ten do mu so.
Ku gyo ne han. San ze sho butsu. E hannya haramita ko. Toku a noku ta ra san myaku san bodai. Ko chi hannya haramita. Ze dai jin shu. Ze dai myo shu. Ze mu jo shu. Ze mu to do shu. No jo issai ku. Shin jitsu fu ko ko setsu hannya haramita shu. Soku setsu shu watsu.
Gya tei gya tei hara gya tei
hara so gya tei
Bo ji so wa ka.
EN-MEI JUK-KU KAN-NON GYO
(Kannon Sutra for Prolonging Life)
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
(Kanzeon: Veneration to the Buddha. With Buddha I have origin; With Buddha I have affinity; Affinity with Buddha, Dhamma, Sangha; Eternity, joy, self, and purity. Mornings my thoughts are Kanzeon; Evenings my thoughts are Kanzeon; Thought after thought arise in the mind; Thought after thought are not separate from mind.)
HARMONY OF DIFFERENCE AND SAMENESS (Sandokai)
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 transpose and do not transpose. Transposing they are linked together, not transposing each keeps its place. Sights vary in quality and form sounds differ as pleasing or harsh. Darkness merges refined and common words, brightness distinguishes clear and murky phrases. 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 for each and every thing according to the roots 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 the 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. Existing phenomenally like box and cover joining according with principle like arrow points meeting.
Hearing the words understand the meaning don’t establish standards of your own. Not understanding the Way before your eyes how do you know the path you walk? Walking forward 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 don’t pass your days and nights in vain.
Buddha was born in Kapilavastu,
enlightened in Magadha,
taught in Varanasi,
entered nirvana in Kushinagara.
Now we set out Buddha's bowls;
may we, with all beings,
realize the emptiness of the three wheels:
giver, receiver, and gift.
We reflect on the effort that brought us this food
And consider how it comes to us
We reflect on our virtue and practice
and whether we are worthy of this offering.
We regard greed as the obstacle to freedom of mind.
We regard this meal as medicine to sustain our life.
For the sake of enlightenment we now receive this food.
First, this is for the three treasures;
Next for the four benefactors;
Finally, for the beings in the six realms.
May all be equally nourished.
The first portion is to end all evil;
The second is to cultivate all good;
The third is to free all beings.
May we all realize the Buddha way.
Buddham saranam gacchami
(I go to the Buddha for refuge.)
Dhammam saranam gacchami
(I go to the Dhamma for refuge.)
Sangham saranam gacchami
(I go to the Sangha for refuge.)
Dutiyampi Buddham saranam gacchami
(For a second time, I go to the Buddha for refuge.)
Dutiyampi Dhammam saranam gacchami
(For a second time, I go to the Dhamma for refuge.)
Dutiyampi Sangham saranam gacchami
(For a second time, I go to the Sangha for refuge.)
Tatiyampi Buddham saranam gacchami
(For a third time, I go to the Buddha for refuge.)
Tatiyampi Dhammam saranam gacchami
(For a third time, I go to the Dhamma for refuge.)
Tatiyampi Sangham saranam gacchami
(For a third time, I go to the Sangha for refuge.)