dai bai zan cho bo zen ji · reach the most su preme en light en ment. there fore know: praj na pa...

Dai Bai Zan Cho Bo Zen Ji

Sutra Book

Copyright2008DaiBaiZanChoBoZenJi

This Sutra Book is Dedicated to All Known and

Unknown Dharma Sisters and Brothers with

GratefulAcknowledgementtotheManySources

of Translated Texts (edited and modified to

appear here), including the Sutra Books of the

Zen Studies Society (compiled by Eido Shimano

Roshi), the Sutra Book of Reiunzan Tokugan-ji

(compiledbyGlennT.Webb,KanganSensei)and

theSutraBookoftheDiamondSangha(compiled

byRobertAitkenRoshi).

Frontcover:MainAltarcalligraphybyEidoRoshi,

“What is This?” Top: Entryway calligraphy by

Genki Takabayashi Roshi of Zen Master Zuigan

Shigen’ssaying,“Master!”[mastery,wholeness].

Below: calligraphy by Eido Shimano Roshi of

popularZensaying,“Scoopupwater,themoonis

inyourhands.”

TABLEOFCONTENTS .......................I

DailyMorningService:HanNyaShinGyo .....................................3

ShoSaiShuDharani..................................6

MorningDedication(HonzonEko) ..........7

DailyEveningService:HanNyaShinGyo ....................................3

HeartSutra ...............................................3

ShiGuSeiGanMon................................22

ASA(sesshinmorningservice):AttaDipa ..................................................1

Vandana ...................................................1

Tisarana ....................................................1

Purification(English) ................................2

OpeningthisDharma(English).................2

HanNyaShinGyo .....................................3

ShoSaiShuDharani..................................6

MorningDedication(short)......................8

DaiHiShuDharani....................................9

DaiHiShuDedication .............................11

DaiSegaki ...............................................13

DaiSegakiDedication .............................15

EnmeiJukku KannonGyo(winter) .........18ToreiZenji’spreface ...............................21

ShiGuSeiGanMon................................22

TEISHO(DharmaTalk):DaiHiShuDharani....................................9

TeishoDedication...................................12

TheSongofZazen ..................................24

ShiGuSeiGanMon(aftertalk) ..............22

EkosandDedications:chantleaderonly

TABLEOFCONTENTS...................... II

BANKA(sesshineveningservice):KaiKyoGe ................................................ 2KannonGyo(exceptsummer) ............... 37

Kongo...Kyo(summeronly)................... 47

DiamondSutra(summeronly)............... 64

HanNyaShinGyo(exceptRohatsu) ........ 3

HeartSutra(Rohatsuonly) ..................... 3

BuChinSonShinDharani ...................... 16

BuChinSonShinDedication ................. 17

DaiEiZenJiHotsuGanMon .................. 19

ShiGuSeiGanMon ............................... 22

DharmaLineage(afterdinner):TeidaiDenpoBussoNoMyogo.............. 26

DedicationtoWomenAncestors........... 29

KAICHIN(lightsout):KozenDaitoKokushiYuiKai................... 31

AdmonitionofDaitoKokushi................. 32

NamuDaiBoSa(5X) .............................. 31

JukaiCeremony:HanNyaShinGyo .................................... 3

HonzonDedication .................................. 8

ZazenWasan ......................................... 22

VersesontheFaithMind....................... 33

Confessions............................................ 95

CommandmentsofSevenBuddhas....... 96

ThreePlacesofRefuge .......................... 96

TenPrecepts .......................................... 97

ToreiZenji’sBodhisattva’sVow ............. 21

FourGreatVows(English) ..................... 22

AncestorDedications:HanNyaShinGyo .................................... 3

DaiHiShuDharani ................................... 9

AncestorDedication .............................. 85

Rohatsu8

th

DayDedication ................... 86

ShiGuSeiGanMon ............................... 22

TABLEOFCONTENTS .....................III

Buddha’sBirthday(April8th):

HeartSutra ...............................................3


Buddha’sBirthdayDedication................86

VerseofAmbrosialNectar .....................87

FourGreatVows(English) ......................22

NewYear’sDayAttaDipa,Vandana,Tisarana ...................1

Purification&OpeningthisDharma........2

HanNyaShinGyo(12X)............................3


NewYear’sDayDedication ....................88

ToreiZenji’sBodhisattva’sVow .............21

ShiGuSeiGanMon................................22

JojuDharaniJizoDaiBosatsu ......................................90

BenzaitenDharani ..................................90

ShoboKuji...............................................90

GyakuOnJinShu....................................90

DaiRyoO................................................91

YakuShiNyoRai .....................................91

IDaTen ..................................................91

KanzeonDaiBosatsu ..............................91

ShuYaJin................................................91

KoMyoDharani......................................91

DaiHiShuDharani..................................92

AmitabhaBuddhaDharani .....................93

DaiNichiNyorai......................................93

FudoDharani ..........................................93

FourNobleTruths ...............................93

MealChantsHanNyaShinGyo .....................................3

NamesoftheTenBuddhas ....................98

TheFiveReflections ...............................98

AfterMealChants ..................................99

CalligraphybyEidoShimanoRoshi.Thescrollbegins

withthekanji“Kan!”whichmeans“Barrier!” Thisisthe response that Zen Master Ummon gave to his

Dharma brother Suigan, when Suigan asked his

compatriots if he had talked too much during the

summertrainingperiod(Case8oftheHekiganroku,

“Suigan’sEyebrows”).Thesevensmallerkanjibelow

“Kan!” are the first line of a two-stanza poem

writtenbyDaitoKokushi (1235–1308), the founder

of Daitoku-ji in Kyoto, when he passed through

Ummon’sbarrier.Themeaningofitismoreorless

as follows: “Havingpassed this gate, the vital path

goes to the South, North, East and West.” This

calligraphyhangsintheDokusonRoom.

1

ATTADIPA

ATTADIPA

VIHARATHA

ATTASARANA

ANANNASARANA

DHAMMADIPA

DHAMMASARANA

ANANNASARANA

Know!

YouaretheLightitself

Relyonyourself

Donotrelyonothers.

TheDharmaistheLight

RelyontheDharma

Donotrelyonanything

OtherthantheDharma.

VANDANA(Homage)

NAMOTASA

BHAGAVATOARAHATO

SAMMASAMBUDDHASSA

HomagetotheBuddha,

TheVenerableOne,

TheEnlightenedOne,

TheSupremelyAwakenedOne!

TISARANA(PraisetoandrefugewiththeThreeTreasures)

BUDDHAMSARANAMGACCHAMI

DHAMMAMSARANAMGACCHAMI

SANGHAMSARANAMGACCHAMI

2

PURIFICATION

In the past I have causedmuch harm. My

greed, anger, and folly arise from the

beginninglesspast;yet,theyspringfromthis

body, thismouth,andthismind. Ialoneam

responsible for the suffering they have

brought, and I hereby renounce and

relinquishthemall.

___________________________

KAIKYOGEOpeningthisDharma

MUJOJINJINMIMYOHO

HYAKUSENMANGONANSOGU

GAKONKENMONTOKUJUJI

GANGENYORAISHINJITSUGI(3X)

OPENINGTHISDHARMA

ThisDharma,incomparablyprofound

andminutelysubtle,ishardlymetwith

Eveninhundredsofthousands

ofmillionsofeons.

WenowcanseeTHIS

ListentoTHIS

AcceptandholdTHIS.

Maywecompletelyunderstand

andactualize

ThisTathagata’struemeaning.

___________________________

3

HANNYASHINGYOTheHeartSutra

MAKAHANNYAHARAMITASHINGYO

KAN JI ZAI BO SAGYO JINHANNYAHA

RAMITAJISHOKENGOUNKAIKUDOIS

SAIKUYAKUSHARISHISHIKIFUIKUKU

FUISHIKISHIKISOKUZEKUKUSOKUZE

SHIKI JUSOGYOSHIKIYAKUBUNYOZE

SHARISHIZESHOHOKUSOFUSHOFU

METSUFUKUFUJOFUZOFUGENZEKO

KUCHUMUSHIKIMU JU SOGYO SHIKI

MUGENNIBIZESSHINNIMUSHIKISHO

KOMISOKUHOMUGENKAINAISHIMU

I SHIKI KAIMUMUMYO YAKUMUMU

MYO JIN NAI SHIMU RO SHI YAKUMU

RO SHI JINMU KU SHUMETSU DOMU

CHI YAKUMU TOKU IMU SHO TOK KO

BODAISATTAEHANNYAHARAMITA

KOSHINMUKEGEMUKEGEKOMUU

KU FU ON RI IS SAI TEN DOMU SO KU

GYONEHANSANZESHOBUTSUEHAN

NYAHARAMITAKOTOKUANOKUTA

RASANMYAKUSANBODAIKOCHIHAN

NYAHARAMITAZEDAIJINSHUZEDAI

MYOSHUZEMU JOSHUZEMUTODO

SHUNO JO IS SAI KU SHIN JITSU FU KO

KO SETSU HAN NYA HA RA MI TA SHU

SOKUSETSUSHUWATSUGYATEGYATE

HA RA GYA TE HARA SO GYA TE BO JI

SOWAKA–HANNYASHINGYO

___________________________

HEARTSUTRA

MAHA PRAJNA PARAMITA HRIDAYA

SUTRA, A VA LO KI TES VA RA, THE BO

DHISATTVAOFCOMPASSION,DOING

4

DEEP PRAJ NA PA RA MI TA, CLEAR LY

SAW THAT THE FIVE SKAN DHAS ARE

SHUNYATA,THUSTRANSCENDINGMIS

FOR TUNE AND SUF FER ING. O SHA RI

PUTRA,FORMISNOOTHERTHANSHUN

YATA,SHUNYATAISNOOTHERTHAN

FORM.FORMISEXACTLYSHUNYATA,

SHUNYATAEXACTLYFORM.FEELING,

THOUGHT,VOLITION,ANDCONSCIOUS

NESSARELIKEWISELIKETHIS.OSHARI

PUTRA,REMEMBER,DHARMAISFUN

DAMENTALLYSHUNYATA.NOBIRTH,

NO DEATH, NO THING IS DE FILED, NO

THING IS PURE. NO THING CAN IN

CREASE, NO THING CAN DE CREASE.

HENCE IN SHUN YA TA, NO FORM, NO

FEELING,NOTHOUGHT,NOVOLITION,

NO CON SCIOUS NESS, NO EYES, NO

EARS,NONOSE,NOTONGUE,NOBODY,

NO MIND, NO SEE ING, NO HEAR ING,

NOSMELLING,NOTASTING,NOTOUCH

ING, NO THINK ING; NO WORLD OF

SIGHT,NOWORLDOFCONSCIOUSNESS,

NO IG NOR ANCE AND NO END TO IG

NOR ANCE, NO OLD AGE AND DEATH

ANDNO END TOOLDAGEANDDEATH.

NO SUF FER ING, NO CRA VING, NO EX

TINCTION,NOPATH;NOWISDOM,NO

AT TAIN MENT. IN DEED, THERE IS NO

THING TO BE AT TAINED; THE BO DHI

SATTVARE LIESONPRAJNA PARAMI

TAWITHNOHINDRANCEINTHEMIND.

NOHINDRANCE,THEREFORENOFEAR.

FARBEYONDUPSIDEDOWNVIEWS,AT

LAST NIR VA NA. PAST, PRES ENT, AND

FU TURE, ALL BUD DHAS, BO DHI SATT

VAS,RELYO

5

NPRAJNAPARAMITAANDTHEREFORE

REACH THE MOST SU PREME EN LIGHT

ENMENT.THEREFOREKNOW:PRAJNA

PARAMITA ISTHEGREATESTDHARA

NI, THE BRIGHT EST DHA RA NI, THE

HIGHESTDHARANI,THEINCOMPARA

BLEDHARANI.ITCOMPLETELYCLEARS

ALL SUF FER ING. THIS IS THE TRUTH,

NOT A LIE. SO SET FORTH THE PRAJ NA

PARAMITADHARANI.SETFORTHTHIS

DHARANIANDSAY:GATEGATEPARA

GATEPARASAMGATE,BODHISVAHA

HEARTSUTRA

The Heart Sutra is a verbal description of the

enlightened state by the Great Bodhisattva of

Mercy,Avalokitesvara.Itcomesattheendofthe

SutraonPerfectingTranscendentalWisdom, the

Prajna Paramita, as the historical Buddha

Sakyamuni,surroundedbyhisdisciples, issitting

in deepmeditation on Vulture Peak near Rajgir,

in northern India. It seems that while he was

watching the seated Buddha, Avalokitesvara

experiencedhismostprofoundunderstandingof

transcendental wisdom, the knowledge that is

notsubjecttophysicallaws.Shariputra,themost

intelligent disciple, begins the Heart Sutra by

asking the unanswerable question that the

disciples asked constantly. What is

enlightenment? Theanswer thatAvalokitesvara

gaveisregardedasthebestonepossible,i.e.,the

words that would naturally come to one’s lips

uponawakening.

Prajnaparamita:[TranscendentalWisdom],

skandhas:[Aggregatesofcomposition],

Shunyata:[Emptiness,ineffablesource],

dharani:[longmantra(mysticverse)],

gategateparagateparasamgate,Bodhisva

ha:[Bodhisattvasseetheworldasemptyempty,

completelyempty,andherenowfullypresent].

6

SHOSAISHUDHARANIGreatLightMysticVerse

NAMUSAMANDAMOTONANOHARA

CHIKOTOSHASONONANTOJITOEN

GYAGYAGYAKIGYAKIUNNUNSHIFU

RASHIFURAHARASHIFURAHARASHI

FURACHISHUSACHISHUSASHUSHIRI

SHUSHIRISOHAJASOHAJASECHIGYA

SHIRIEISOMOKO(Repeat3X)

TheGreatLightMysticVerse

toDispelIgnoranceandSuffering

AdorationtoalltheBuddhasintheThreeWorlds

and Ten Directions. Adoration to the

incomparable one who shows us the way free

from suffering. Adoration to the incomparable

onewhopervadesthewholeuniverse, revealing

the Trikaya according to the circumstance. This

one is the Light, the great Light itself. This

glorious Light pulls all beings into the realm of

Buddha and emancipates them. Thus disasters

andsufferingsofallkindsarevanquished.Bright

realizationappearsandthevirtueofthisDharani

hasbeencompleted.

“Mu!”calligraphybyGenkiRoshi

7

MORNINGDEDICATION(HonzonEkofordailyservice)

Buddha Nature pervades the whole universe,

revealing right here now. With this morning

service, offering incense and pure water with

chantingofHeartSutraandGreatLightDharani,

let us dedicate to Endless Dimension Universal

Life, Buddha Shakyamuni Nyorai, Kanzeon Dai

Bosatsu, Seishi Dai Bosatsu,Monju Dai Bosatsu,

FugenDai Bosatsu, JizoDai Bosatsu, KokuzoDai

Bosatsu,NamuSanzeSanzenShoButsu.

BuddhaShakyamuniDaiOsho(566-486?BCE)

BodhidharmaDaishiDaiOsho(470-543)

RinzaiGigenZenjiDaiOsho(d.867)

KanZanEgenZenjiDaiOsho(1277-1360)

HakuinEkakuZenjiDaiOsho(1686-1769)

ToReiEnJiZenjiDaiOsho(1721-1792)

RyogaKutsuSoyenZenjiDaiOsho(1859–1919)

ChoroAnNyogenZenjiDaiOsho(1876-1958)

YohoShitsuGenpoZenjiDaiOsho(1871-1958)

HannyaKutsuGempoZenjiDaiOsho(1865-1961)

MittaKutsuSoenZenjiDaiOsho(1907-1984)

ShinkyoShitsuSochuZenjiDaiOsho(1921-1990)

Past,present,future,

AllBuddhas,Bodhisattvas,

AllZenjiDaiOsho,

LetTrueDharmaContinue,

UniversalSanghaRelations

BecomeComplete.

JIHOSANSHIISHIFU

SHISONBUSAMOKOSA

MOKOHOJAHOROMI

(ThroughouttheTenDirections

andThreeWorlds,

MayallBuddhas,allVenerableOnes,

Bodhisattvas,Mahasattvas,DeclareTheGreat

PrajnaParamita.)

8

MORNINGDEDICATION(Asamorningservice–HonzonEko)

BuddhaNaturepervadesthewholeuniverse,

revealingrightherenow.Withthismorning

service, letusdedicatetoEndlessDimension

Universal Life, Buddha Shakyamuni Nyorai,

Kanzeon Dai Bosatsu, Seishi Dai Bosatsu,

Monju Dai Bosatsu, Fugen Dai Bosatsu, Jizo

Dai Bosatsu, Kokuzo Dai Bosatsu, Namu

Sanze Sanzen Sho Butsu. Past, present,

future All Buddhas, Bodhisattvas, Let True

Dharma Continue, Universal Sangha

Relations, Dai Bai Zan Cho Bo Zen Temple

BecomeComplete.

JIHOSANSHIISHIFU

SHISONBUSAMOKOSA

MOKOHOJAHOROMI

(Mayallbeingsbecomecompleteinthe

perfectionbeyondallunderstanding,

throughouttheTenDirections,intheThree

WorldsofTime,asevidencedbyall

AwakenedOnes.Wedeclarethatthe

TranscendentalWisdomunitesall.)

___________________________

CalligraphybyGenkiTakabayashiRoshiof

RinzaiZenji’spopularsaying:“NoRank,No

Post”or“whollybeyondrankorposition.”

9

DAIHISHUDHARANIGreatCompassionateMysticVerse

NAMUKARATANNO

TORAYAYANAMUORIYABORYOKI

CHISHIFURAYAFUJISATOBOYAMO

KOSATOBOYAMOKOKYARUNIKYA

YAENSAHARAHAEISHUTANNOTON

SHANAMUSHIKIRITOIMOORIYABO

RYOKI CHI SHI FURARI TOBONAMU

NORAKI JIKIRIMOKOHODOSHAMI

SABOOTOJOSHUBENOSHUINSABO

SATONOMOBOGYAMOHATECHOTO

JITOENOBORYOKIRYOGYACHIKYA

RYACHIIKIRIMOKOFUJISATOSABO

SABOMORAMORAMOKIMOKIRITO

IN KU RYO KU RYO KE MO TO RYO TO

RYOHOJAYACHIMOKOHOJAYACHI

TORATORACHIRINISHIFURAYASHA

ROSHAROMOMOHAMORAHOCHIRI

IKI IKISHINOSHINOORASANFURA

SHA RI HA ZA HA ZA FU RA SHA YA KU

RYOKURYOMORAKURYOKURYOKIRI

SHAROSHAROSHIRISHIRISURYOSU

RYOFUJIYAFUJIYAFUDOYAFUDOYA

MICHIRIYANORAKINJICHIRISHUNI

NOHOYAMONOSOMOKOSHIDOYA

SOMOKOMOKOSHIDOYASOMOKO

SHIDOYUKISHIFURAYASOMOKONO

RA KIN JI SOMO KOMO RANO RA SO

MOKOSHIRASUNOMOGYAYASOMO

KOSOBOMOKOSHIDOYASOMOKO

SHAKIRAOSHIDOYASOMOKOHODO

MOGYASHIDOYASOMOKONORAKIN

JI HA GYA RA YA SOMO KOMOHO RI

SHINGYA RA YA SOMO KONAMU KA

RATANNOTORAYAYANAMUORIYA

10

BORYOKICHISHIFURAYASOMOKO

SHITEDOMODORAHODOYASOMO

KO

(“Dharani” means “purifying mystic verse;” a

dharani is a long mantra. It can be chanted by

itselftofocustheattentionofallpresentonthe

moment at hand, or used in conjunction with

other sutras to further deepen a sense of

harmony with all beings everywhere. “Dai Hi

Shu”means“TheGreatCompassionateOne”and

refers to the Infinite Sea of Compassion in All

Beings, personified as the Bodhisattva

Avalokitesvara.RecitingtheDaiHiShuissaidto

helponerealizetheinexpressiblejoyandecstasy

of the fully-awakened naturally compassionate

heart. This Dharani implies adoration for

Avalokitesvara and the awakening of the

Bodhisattva’s heart/mind, as if to say: “Let go!

Let go! Cling to Nothing! Let the Joy of

Awareness Speak!” The words of this mantra

have no direct translation, but the sounds

themselves issuing forth from the chanter’s

throat are said to stimulate a realization of

completeharmonywiththeuniverse.)

___________________________

CalligraphybyGenkiRoshi:

“YourBody,PureasMountain,isBuddha”

11

DAIHISHUDEDICATION

WiththisGreatCompassionate

Dharani,letusdedicateto:




DogenKigenZenjiDaiOsho(1200-1253)

KanZanEgenZenjiDaiOsho(1277-1360)


ToReiEnJiZenjiDaiOsho(1721-1792)

RyõgaKutsuSoyenZenjiDaiOsho(1859–1919)

ChoroAnNyogenZenjiDaiOsho(1876-1958)

YohoShitsuGenpoZenjiDaiOsho(1871-1958)

HannyaKutsuGempoZenjiDaiOsho(1865-1961)

MittaKutsuSoenZenjiDaiOsho(1907-1984)

ShinkyoShitsuSochuZenjiDaiOsho(1921-1990)

RuthEryuJokeiFullerSasakiDaiOsho(d.1967)

MaurineMyo-onStuartDaiOsho(1922-1990)

Past,present,future

AllZenjiDaiOsho

Pleaseencourage

Andguideusall

JIHOSANSHIISHIFU

SHISONBUSAMOKOSA

MOKOHOJAHOROMI

12

TEISHODEDICATION

BuddhaNaturepervades

Thewholeuniverse,

Revealingrightherenow.

WiththisTeishoMeeting,

Letusunitewith

Endlessdimensionuniversallife.

BuddhaShakyamuniNyorai

MonjuDaiBosatsu

FugenDaiBosatsu

NamuSanzeSanzenShoButsu.




[NansenZenjiDaiOsho(748-834)]

[JoshuJushinZenjiDaiOsho(778-897)]

[MumonEkaiZenjiDaiOsho(1183-1260)]

[SetchoJuKenZenjiDaiOsho(980-1052)]

[EngoKokuganZenjiDiaOsho(1063-1135)]

[DogenKigenZenjiDaiOsho(1200-1253)]

[KanZanEgenZenjiDaiOsho(1277-1360)]


RyõgaKutsuSoyenZenjiDaiOsho(1859-1919)

HanyaKutsuGempoZenjiDaiOsho(d.1959)

TozuKaisanMittaKutsuSoenZenjiDaiOsho

(1907-1984)

TozuInNenKaisanChoroanNyogenZenjiDai

Osho(1876-1958)

[andMoriheiUeshibaOSensei(1883-1969)]

Past,present,future,

AllBuddhas,Bodhisattvas,

AncestralTeachers,[AllPatriarchsDaiOsho]

LetTrueDharmaContinue,

UniversalSanghaRelations,

Becomecomplete.

JIHOSANSHIISHIFU

SHISONBUSAMOKOSA

MOKOHOJAHOROMI

13

DAISEGAKIChantingfortheDeceased

JYAJINNYURYOSHISANSHIISHIFUIN

KANHA KAI SHIN I SHI YUI SHIN ZONA

MUJIHOFUNAMUJIHOHANAMUJI

HOSENNAMUHONSUSHIKYAMUNI

FUNAMUDAIZUDAIHIKYUKUKANSHI

INBUSANAMUKIKOONANSONSHA

NAMUSABOTOTOGYATOBORYOKI

CHIENSANMORASANMORAKINNA

MUSURYOBOYATOTOGYATOYATO

JITOYENSURYOSURYOBOYASURYO

BO YA SU RYO SO MO KO NA MU SA

MAN DA HO DO NAN PAN NA MU HO

SHINJIRAINAMUTOHOJIRAINAMU

MYOSHISHINJIRAINAMUKOHASHIN

JIRAINAMURIFU I JIRAINAMUKAN

ROYO JIRAINAMUOMITO JIRAINA

MUOMITOBOYATOTOGYATOYATO

NIYATOOMIRITSUBOMIOMIRITO

SHITABOMIOMIRITOBI

GYA RA CHI O MI RI TO BI GYA RA TO

GYAMINIGYAGYANOSHITOGYARISO

MOKOJINSHUKYAJIJINNINSHIFUSHI

O SA SHU KI JINGEN KAI BOMON SHA

KENSHINSHIDOYUMISANZENDOKII

SAMBOHABUJIKYUKINTESHINBUJO

KAKUNTEBUHENJINMIRAIISHISHUN

SANZUNPASHIJITENKIJINSHUGOKIN

SUJIKYUSUJIHENJIHOISHIKIJINKYU

ISUSHUANSHUSENGENHOTABUMO

KIROTEISONSHAFURAJUBUKYUMO

SHARIKUSANNANNYOSUINSANNYU

SHI AN SHI SAN ZU HA NAN KU SHUN

SAN KYU MO KUI KO SEN NAN SU JIN

14

SHURINNUISANJINZUGENNISUKUN

TEIFUGYUOISHIGOTENNISHUNSAN

KAIKYUJINBUDO

JIHOSANSHIISHISHIFUSHISONBUSA

MOKOSAMOKOHOJAHOROMI

(This chant is difficult to translate because it is

mostly a collection of vocal vibrations that are

said to transcend and bridge the dimensions of

lifeanddeath.Itcanevenbethoughtofasbeing

written in the languageof thedeceased. It tells

oftranscendingideasoflifeanddeathbyuniting

with the fundamental or Absolute Mind that

informs all the Buddhas, Bodhisattvas, and

Dharma Ancestors, and animates all themyriad

forms in the universe. Reciting this incantation

encourages a supportive recognition and

communion with all beings beyond our

conceptualizationsoftimeandspace.)

___________________________

CalligraphybyGenkiRoshisaying,“Threepounds

of flax.” This was a gift to Genjo Osho on

occasionofhisfirstTeishoonTozan’s“Masagin.”

15

DAISEGAKIDEDICATION

Onestreamofavalley

Pourstheambrosialnectar,

Tenthousandpeaksofpinewind

StriketheDharmadrum.

Onthis_______dayof__________

Offeringincenseandpurewater

WithDaiSegakichanting

Letusdedicateto___________(and)

AllknownandunknowndeceasedDharma

brothersandsisters.

Maythesunofwisdomshine

brighterandbrighter,

Andmayweallceasewandering

Inthedarknessofignorance.

LetTrueDharmaContinue


BecomeComplete

JIHOSANSHIISHIFU

SHISONBUSAMOKOSA

MOKOHOJAHOROMI

___________________________

16

BUCHINSONSHINDHARANIMysticVerseforSupportiveSpirits

NOBOBAGYABATEITAREROKIYAHA

RA CHI BI SHI SHUDA YA BODA YA BA

GYABATEI TANI YATAOMBI SHUDA

YABISHUDAYASAMASAMASANMAN

DA HA BA SHA SO HA RA DA GYA CHI

GYAKANOSOBAHANBABISHUTEIA

BISHINSHATOMANSOGYATAHARA

HASHANOAMIRITABISEIKEIMAKA

MANDARAHADAIAKARAAKARAA

YUSANDARANISHUDAYASHUDAYA

GYAGYANOBISHUTEIUSHUNISHABI

SHA YA BI SHU TEI SA KA SA RA A RA

SHINMEISANSONITEISARABATATA

GYATABAROGYANISATAHARAMITA

HARIHORANISARABATATAGYATA

KIRIDAYACHISHUTANOCHISHUCHI

TAMAKABODAREI BA SARAGYAYA

SOGYATANOBISHUTEISARABA

HARADAHAYATORIGYACHIHARIBI

SHUTEIHARACHINIHARADAYAAYU

KUSHUTEISANMAYACHISHUCHITEI

MANIMANIMAKAMANITATATABO

DAKUCHIHARISHUTEIBISOBODABO

CHISHUTEIJAYAJAYABIJAYABIJAYA

SAMORASAMORASARABABODAJI

SHUCHITASHUTEIBA JIRIBAZARAN

GYA RA BEI BA ZA RAN HA BA TO BA

MAN SHA RI RAN SA RA BA SA TO BA

NANSHAKYAYAHARIBISHUTEISARA

BAGYACHIHARISHUTEISARABATA

TAGYATASHISHAMEISANMAJINBA

SOENTOSARAMATATAGYATASAN

BAJINBASOJISHUCHITEIBOJIYABOJI

17

YABIBOJIYABIBOJIYABODAYABO

DA YA BI BO DA YA BI BO DA YA SAN

MANDAHARISHUTEISARABATATA

GYATAKIRIDAYACHISHUTANOCHI

SHUCHITAMAKABODAREISOWAKA

___________________________

BUCHINSONSHINDEDICATION

Thereisarealityevenprior

Toheavenandearth.

Indeedithasnoform,

Muchlessaname.

CallingforththatOne,shining

Alone,withchantingof

BuChinSonShinDharaniand

GreatLightDharaniletusdedicateto

TozanChinjuNamuDaiBosatsuDaiGongen

AndAllSupportiveSpiritsofthis

DaiBaiMountain

Maywemanifestourbodhisattvaspirit,

MaythelightofBuddha’sWisdom

Shinebrighterandbrighter,

Andmaythewheelof

Dharmaturnwithoutend.

LetTrueDharmaContinue


BecomeComplete

JIHOSANSHIISHIFU

SHISONBUSAMOKOSA

MOKOHOJAHOROMI

18

ENMEIJUKKUKANNONGYOTenPhraseLifeProlonging

KannonSutra(Repeat33X)

KANZEON

NAMUBUTSU

YOBUTSUUIN

YOBUTSUUEN

BUPOSOEN

JORAKUGAJO

CHONENKANZEON

BONENKANZEON

NENNENJUSHINKI

NENNENFURISHIN

Kanzeon!(BodhisattvaofCompassion)

PraiseandunitewithBuddha

InwardlyBuddha

OutwardlyBuddha

ManifestingasBuddha,DharmaandSangha

Joyful,pureeternalbeing!

MorningmindisKanzeon,

EveningmindisKanzeon

NenafternenarisesfromMind.

NenafternenisnotseparatefromMind.

19

DAIEIZENJIHOTSUGANMONPriestDaiei’sPrayer

DAI EI ZEN JI HOTSU GAN MON TADA

NEGAWAKUWA SORE GASHI DO SHIN

DENGONISHITECHOONFUTAISHITEI

KYO AN SHIN JIN YUMYO O SHU BYO

KOTOGOTOKUNOZOKIKONSANSUMI

YAKA NI SHO SHI MUNA UM MUSA I

MUNAMUSHOO JARONIMUKAWAZU

JIKI NI SHO DO NO IT TE BON NO SHO

METSUSHICHIEZOCHOSUITONNIDAI

JIOSATOETEHOTOKENOEMYOOTSUGI

MOROMORONO SHUJOWODOSHI TE

BUS SONO ON O HO ZEN KOTO WO

TSUGI NI NEGAWAKUWA SORE GASHI

RINMYO JUNOTOKI SHOBYOSHONO

HICHINICHIIZEENNIARAKAJIMESHINO

ITA KAN KOTO NO SHIT TE AN JU SHO

NEN MATSU GO JIZA INI KONO MIO

TSUTE OWAT TE SUMI YAKAMI BUTSU

DONI SHO JI MANO ATTA RI SHOBU

TSUNI MAMI E SHO GAKU NO KIO UKE

HOKKAINIBUNSHINSHITEAMANEKU

SHUJO UO DOSE UN KOTO WO JIP PO

SANZEISSAINOSHOBUTSUSHOSOUN

BOSATSUMAKASATSUMAKAHANNYA

HARAMITSU

FirstwecommittorealizingtheBuddhaWay

andtowalkingthePathatalltimes,without

evercastingitaside.

Mayitbringtranquilitytoourlivesandfillus

with itsmagnitude;may it soothe our fears

andremoveourmisconceptions,sothatour

sufferings and calamities are as nothingbut

phantomdevils.

20

May we overflow with the wisdom of all

AwakenedBeingsandwakeupourselves to

thevastnessthatunderliesusall,sothatwe,

too, can become as Buddhas whose

compassionate love (Bodhicitta) works with

allbeingstofreethemfromthetreacheryof

self-ignorance.

Finally, preparing ourselves for the

inevitable, when the time comes for us to

die, may we have a minimum amount of

sickness and suffering. May we become

aware of our approaching deaths within

sevendaysbeforeourbodiesdropandmay

weacceptthenewswithease.

After our bodies are lifeless and have been

thrown away, wewill be absorbed into the

Buddha realm where we will see countless

Buddha-beings whose teachings are one

withBuddhadharma. Thenmayweworkas

one, together with all the Bodhisattvas, in

the samsaric realm (in the Ten Directions

and the Three Worlds of Time) to free all

beings from delusion. Praise and

thanksgiving to the Great and Profound

TranscendentalTruth(Prajnaparamita)!

___________________________

21

TOREIZENJI’s

BODHISATTVA’SVOWPREFACE

WhenI,astudentofDharma,lookatthereal

formof the universe, all is the never-failing

manifestation of the mysterious truth of

Tathagata.Inanyevent,inanymoment,and

in any place, none can be other than the

marvelousrevelationofitsgloriouslight.

With this realization, our virtuous Zen

ancestors extended tender care, with a

compassionateheart,eventosuchbeingsas

beastsandbirds.Amongus,inourowndaily

lives, who is not reverently grateful for the

protectionsof life: food,drink,andclothing.

It isclearthattheseprotectionsarenothing

less than the warm flesh and blood, the

merciful incarnation of Buddha. Realizing

this, who cannot be respectful of all

senseless things, not to speak of a human

being.

Therefore even if someone names us as a

swornenemyandpersecutesus,we should

bewarmandcompassionate towards them.

Their very abuse conveys the Buddha’s

boundlessloving-kindnessforus.Itmustbe

seen as a compassionate device to liberate

us entirely from our own egoistic delusions

andattachmentswehavebuiltup from the

beginningless past. With an open-hearted

responsetoeventhemostcruelandfoolish

people, a most profound and pure faith

arises. Then in eachmoment’s flash of our

thought, therewill growa lotus flower, and

oneachfloweraBuddhawillberevealed.

EverywhereisthegloryofthePureLand.In

every moment, may we extend THIS mind

22

over thewholeuniverse, so thatweandall

beings together may attain maturity in

Buddha’sWisdom.

___________________________

FOURGREATVOWS

SHIGUSEIGANMON

SHUJOMUHENSEIGANDO,Howeverinnumerableallbeingsare,wevow

tocareforthemall.

BONOMUJINSEIGANDAN,Howeverinexhaustibledelusionsare,we

vowtorelinquishthemall.

HOMONMURYOSEIGANGAKU,Howeverimmeasurablegatestotruthare,

wevowtoenterthemall.

BUTSUDOMUJOSEIGANJO.HoweverendlesstheBuddha’swayis,we

vowtofollowit.(Repeat3X)

___________________________

ZAZENWASANTheSongofZazen

SHUJOHONRAIHOTOKENARIMIZUTO

KO RINO GOTO KUNI TEMIZU O HANA

RETE KORINA KU SHUJOONOHOKANI

HOTO KENA SHI SHUJO O CHIKA KIO

SHIRA ZUSHI TE TO KU MOTO MURU

HAKA NASA YO TATO EBA MIZU NO

NAKANI TEKATSUOSAKEBUGAGOTO

KUNARICHOJANOIENOKOTONARITE

HIN RINI MAYO-UNI KOTO NARA ZU

23

ROKU SHU RIN NENO IN NENWA ONO

REGAGUCHINOYAMIJINARIYAMIJINI

YAMI JIOFUMISOETE ITSUKASHO JIO

HANA RUBE KI SOREMAKA EN NO ZEN

JO WA SHO TAN SURU NI AMA RIA RI

FUSEYAJIKAINOSHOHARAMITSUNEM

BUTSU SAN GE SHUGYO OTO O SONO

SHINAOKISHOZEN'GYOOMINAKONO

UCHI NI KISU RUNA RI ICHI ZANO KOO

NASUHITOMOTSUMISHIMURYOONO

TSUMIHORO

BUAKUSHUIZUKUNIARINUBEKIJODO

SUNA WACHI TO KARA ZU KATA JIKE

NAKUMOKONONORIOHITOTABIMIMI

NI FURURUTOKI SANTANZUIKI SURU

HITOWAFUKUOURUKOTOKAGIRINA

SHI IWA N'YAMIZU KARA EKO OSHI TE

JIKI NI JISHO O SHO SURE BA JISHO O

SUNA WACHI MUSHO ONI TE SUDE NI

KERO UNWO HANA RETA RI IN GA ICHI

NYONOMONHIRAKEMUNIMUSAN'NO

MICHI NAO SHI MUSO ONO SO O SO

TOSHI TE YUKU MO KAE RUMO YOSO

NARAZUMUNEN'NONENONENTOSHI

TE UTA UMO MAU MO NORI NOKO E

SAN MAI MUGE NO SORA HIRO KU

SHICHI EMMYONOTSUKI SAENKONO

TOKI NANI OKA MOTO MUBE KI JAKU

METSU GEN ZEN SURU YUE NI TO SHO

SUNA WACHI REN GEKO KU KONO MI

SUNAWACHIHOTOKENARI

___________________________

24

THESONGOFZAZENHakuinEkakuZenji(d.1768)

SentientbeingsareprimarilyallBuddhas.

Itislikeiceandwater.

Apartfromwater,noicecanexist;

Apartfromsentientbeings,

noBuddhascanbefound.

NotknowinghowneartheTruthis,

Weseekitfaraway–whatapity!

Wearelikeapersonwho,

inthemidstofwater,

Criesinthirstsoimploringly;

Wearelikethechildofawealthyperson,

Whoworriesabouthavingenoughmoney.

Thereasonwhywetransmigratethroughthe

sixworldsisthatwearelostinthedarkness

ofignorance;

Goingastrayfurtherandfurther

Inthedarkness,

Whenareweabletobefree

frombirth-and-death?

AsforZazenpracticeintheMahayana,

Wehavenowordstopraiseitfully.

Thevirtuesofperfectionsuch

ascharity,morality,

AndtheinvocationoftheBuddha’sname,

Confession,andasceticdiscipline,

Andmanyothergooddeedsofmerit–

AllthesereturnintoTHIS!

Thosewhotrulypracticezazen,

Evenforjustonesitting,

Willseealltheirevilkarmaerased;

Nowherewilltheyfindevilpaths,

ButthePureLandwillbenearathand.

25

Withareverentialheart,

ifwehearthisTruthevenonce,

Andpraiseit,andgladlyembraceit,

Wewillsurelybeblessedmostinfinitely.

But,ifweconcentratewithin,

Andtestifytothetruththat

Self-natureisNo-nature,

Wehavereallygonebeyondfoolishtalk.

Thegateoftheoneness

ofcauseandeffectisopened;

Thepathindependentofdifferentiation

runsstraightahead.

Toregardtheformofno-formasform,

Whethergoingorreturning,

wecannotbeanyplaceelse;

Toregardthethoughtofno-thought

asthought,

Whethersingingordancing,

wearethevoiceoftheDharma.

HowboundlesstheclearedskyofSamadhi!

Howtransparenttheperfectmoonlight

oftheFourfoldWisdom!

Atthismomentwhatmoreneedweseek?

AstheTrutheternallyrevealsitself,

ThisveryplaceistheLotusLandofPurity,

ThisverybodyistheBodyoftheBuddha.

___________________________

26

TEIDAIDENPO

BUSSONOMYOGO(AncestorsinaRinzaiZenLineage)

BIBÁSHI BUTSU

SHIKÍ BUTSU

BISHÁFU BUTSU

KURUSÓN BUTSU

KUNÁGÓNMUNÍ BUTSU

KASHÓ BUTSU

SHAKYÁMUNÍ BUTSU

MAKÁKASHÓ SONJA

ANÁN SONJA

SHÓNÁWASHU SONJA

UBAKIKUTÁ SONJA

DÁITAKA SONJA

MISHAKÁ SONJA

BASHUMITSU SONJA

BÚTTÁNÁNDÁI SONJA

FUKUTÁMÍTTÁ SONJA

KYÓ SONJA

FUNAYASHA SONJA

MEMYÓ SONJA

KABIMORA SONJA

RYÚJÚ SONJA

KANADÁIBÁ SONJA

RAGORATA SONJA

SÓGYÁNÁNDÁI SONJA

KAYASHATA SONJA

KUMORATA SONJA

SHAYATÁ SONJA

BASHUBÁNZÚ SONJA

MANURÁ SONJA

KAKUROKUNÁ SONJA

SHISHI SONJA

BASHASHITA SONJA

27

FUNYOMÍTTÁ SONJA

HÁNNYÁTARA SONJA

BODÁIDHARUMA DAISHI

EKADÁISO ZENJI

SÓSÁNGÁNCHI ZENJI

DÓSHÍNDÁII ZENJI

GUNÍNDÁIMÁN ZENJI

ENÓDÁIKÁN ZENJI

NÁNGAKUEJÓ ZENJI

BASODÓITSU ZENJI

HYAKUJÓEKÁI ZENJI

ÓBAKUKIÚN ZENJI

RÍNZÁIGIGÉN ZENJI

KÓKÉSÓNSHÓ ZENJI

NÁNÍNEGYÓ ZENJI

FUKETSUÉNSHÓ ZENJI

SHUZÁNSHÓNÉN ZENJI

FÚNNYÓZÉNSHÓ ZENJI

SEKISÓSOÉN ZENJI

YÓGÍHÓÉ ZENJI

HAKUÚNSHUTÁN ZENJI

GOSOHÓÉN ZENJI

ÉNGÓKOKUGÓN ZENJI

KOKYÚSHÓRYÚ ZENJI

ÓÁNDÓNGÉ ZENJI

MÍTTÁNGÁNKETSUZENJI

SHÓGÉNSÚGAKUZENJI

ÚNÁNFUGÁN ZENJI

KIDÓCHIGU ZENJI

NÁMPÓSHÓMYÓZENJI

SHÚHÓMYÓCHÓ ZENJI

KÁNZÁNEGÉN ZENJI

JUÓSÓHITSU ZENJI

MUÍNSOÍN ZENJI

NÍPPÓSÓSHÚN ZENJI

28

GITÉNGÉNSHÓ ZENJI

SÉKKÓSÓSHÍN ZENJI

TÓYÓÉCHÓ ZENJI

TÁIGÁTÁNKYÓ ZENJI

KÓHÓGÉNKÚN ZENJI

SÉNSHÓZÚISHÓ ZENJI

IÁNCHISATSU ZENJI

TÓZÉNSÓSHÍN ZENJI

YÓZÁNKÉIYÓ ZENJI

GUDÓTÓSHUKU ZENJI

SHIDÓBUNÁN ZENJI

DÓKYÓETÁN ZENJI

HAKUÍNEKAKU ZENJI

TÓRÉIÉNJI ZENJI

GASÁNJITÓ ZENJI

TAKUJÚKOSÉN ZENJI

SOZÁNGÉNKYÓ ZENJI

KASÁNZÉNRYÓ ZENJI

SÓHÁNGÉMPÓ ZENJI

GÉMPÓGIYÚ ZENJI

SÓÉNGÉNJÚ ZENJI

JIHÓSÁNSHÍ

ISHIISHIFÚ

SHISÓNBUSÁMOKÓSÁ

MOKÓHOJÁHORÓMÍ

___________________________

29

DedicationtoWomenDharmaAncestors(ReadonmiddledayofDaiSesshins)

Weofferthemeritofthis

recitationingratitudeto:

PrajnaParamitaDai-osho

MahaMayaDai-osho

RatnaVatiDai-osho

ShrimalaDai-osho

NagaDevaDai-osho

PrabhutaDai-osho

MahaPajapatiDai-osho

KhemaDai-osho

PunnikaDai-osho

PatacharaDai-osho

BhaddaDai-osho

DhammadinnaDai-osho

SumanaDai-osho

KisagotamiDai-osho

Su-BhaDai-osho

DhammaDai-osho

Suk-kaDai-osho

Up-pala-vannaDai-osho

ZongchiDai-osho

Shi-jiDai-osho

LingHsingpoDai-osho

LingchaoDai-osho

LiuTie-moDai-osho

Mo-shanLiao-janDai-osho

Miao-hsinDai-osho

Hui-kuangDai-osho

Hui-wenDai-osho

Fa-tengDai-osho

Kong-shiDao-renDai-osho

30

Wen-chaoDai-osho

YuDau-poDai-osho

Miao-taoDai-osho

Zen-shinDai-osho

Ko-myoDai-osho

Sei-shiDai-osho

Ryo-nenDai-osho

Sho-gakuDai-osho

E-giDai-osho

MugaiNyo-daiDai-osho

Kaku-zanDai-osho

E-kanDai-shiDai-osho

Myo-shoEn-kanDai-osho

Kon-toEkyuDai-osho

Moko-fuSo-ninDai-osho

Sho-takuDai-osho

Yo-doDai-osho

E-shunDai-osho

Dai-tsuBun-chiDai-osho

Ryo-nenGensoDai-osho

Tei-jitsuDai-osho

OhashiDai-osho

Ten-myoJor-inDai-osho

Naga-sawaSo-zenDai-osho

Ken-doKoji-maDai-osho

Yo-shidaE-shunDai-osho

E-ryuJo-keiDai-osho

Myo-onDai-osho

Ges-shinMyo-koDai-osho

Ho-unJiyuDai-osho

Jihosanshi

Ishiishifu

Shisonbusamokosa

Mokohojahoromi

31

KOZENDAITOKOKUSHIYUIKAI

NAN JIRASHONINKONOSANCHUNIKI

TATTE.DONOTAMENIKOBEWO.ATSU

MU.EJIKINOTAMENISURUKOTONAKA

RE.KATAATTEKIZUTOYUKOTONAKU.

KUCHI AT TE KURAWAZU. TO YU KOTO

NA SHI. TADA SUBE KARA KU JU NI JI

CHU.MURIENOTOKORONIMUKATTE.

KIWAMEKITARIKIWAMESARUBESHI

KOINYANOGOTOSHI.TSUTSUSHINDE

ZO YO SHIN ZURU KOTONAKA RE. KAN

SHUSE YO KAN SHUSE YO. RO SO AN

GYANO NO CHI. ARU IWA JI MON HAN

KOBUKKAKUKYOKANKINGINOCHIRI

BAMETASHUNYONETSU.ARU IWA JU

KYO FU JU CHO ZA FU GA. ICHI JIKI BO

SAIROKUJIGYODOTATOIINMONISHI

SARU TO IE DOMO. BUS SO FUDEN NO

MYODOWOMOTTE.KYOKANNIKAZAI

SEZUNBA.TACHIMACHI INGAOHATSU

MUSHI.SHINPUCHINIOTSUMINAKORE

JYAMA NO SHUZO KUNA RI. RO SO YO

WO SARU KOTO HISA SHIKU TOMO.

JISONTOSHOSURUKOTOOYURUSAJI.

ARU IWA ICHI NIN A RI YAGA INI MEN

ZESSHI.IPPABOTEISEKKYAKUSHONAI

NI. YASA I KONONITE KIS SHITE HIWO

SUGOSUTOMO.SENITSUNIKOJIOKYU

MEISURUTEIWA.ROSOTONICHINICHI

SHO KEN HO ON TEI NO HITO NA RI.

DAREKAAETEKYOKOTSUSENYA.BEN

SEN.BENSEN.

___________________________

NAMUDAIBOSA(repeat5X)(UnitewithGreatBodhisattvaSpirit)

32

AdmonitionofDaitoKokushi:(1282-1336)

All of you have come to this mountain to

become students of Dharma. Make sure,

therefore,thatyouaregatheredhereoutof

asincereinterestintheWay,andnotforthe

sake of seeking personal advancement or a

new livelihood that provides you with

clothing and food. What theWay provides

cannotbewornonanypairofshoulders,nor

can it be eaten by any mouth. In each

twenty-four hour day make sure that you

faceonlytheInconceivable. What ishereis

quickly gone; therefore, see through your

miscellaneous affairs, and realize that none

of them are of great importance. Be alert!

BeawareonlyoftheInconceivable!

AfterIdropthisbody,someofyoumaylead

prosperoustempleswithmanybuildingsand

havesutrabooksembellishedwithgold.You

and your disciples may become experts in

sutra recitation. You may practice zazen

longer than most and get fewer hours of

sleep. Youmaylimityourselvestoonlyone

meal at dawn, filling all twelve hours of

daylightwith diligent practice. But none of

that means anything if self concerns

interfere with your total absorption in the

wonderfully subtle and finely mysterious

Way of all the Buddhas and Dharma

ancestors. Self-motivated disciples are

hopelessly out of touch with the law of

causation, and will misread and pull down

the highest teachings. Such people are no

better than distracting demons. Nomatter

how long it’s been since this old monk has

passedon,theyarenottoberegardedasmy

disciples.

33

On the other hand, if you find someone in

someforsakenplacewholivesinahutwitha

leaky roof and who makes do with a few

discarded vegetables cooked in a cracked

pot,butwhoisfullyawareofthewonderof

thingsandpenetratesthismatteroflifeand

death–accepthim,forheknowshowtolive

andisneverapartfromme.Whocoulddare

to carelessly belittle and disregard such a

one? Exertyourself! FollowersoftheWay,

combustcompletely!

___________________________

VERSESONTHEFAITHMINDSosanGanchiZenji(d.606CE),

ThirdZenAncestor

The Great Way is not difficult for those

unchained to their preferences. When

idealization and vilification are both absent

everything becomes clear and undisguised.

Attach to the smallest distinction however,

andheavenandeartharesetinfinitelyapart.

Ifyouwishtoseethetruth,thendonotcling

to opinions for or against anything. To set

upwhat you like againstwhat youdislike is

the disease of the mind. When the deep

meaning of things is not understood the

mind’s essential peace is disturbed to no

avail.

The Way is perfect like vast space where

nothing is lacking and nothing is in excess.

Indeed,itisduetoourchoosingtoretainor

rejectthatwedonotseethetruenatureof

things.Liveneitherintheentanglementsof

outer things, nor in inner feelings of

emptiness. Be serene in the oneness of

things and all dualistic ideas will vanish.

34

When you try to stop activity to achieve

passivity your very effort fills you with

activity.Aslongasyoutarryindualism,how

canyourealizeOneness?

Thosewhodonot live inthesingleWayfail

in being either active or passive, present or

empty.Todenytheexistenceofthingsisto

misstheirreality;toasserttheemptinessof

thingsistomisstheirreality. Themoreyou

talkandthinkaboutit,thefurtherastrayyou

wander from the truth. Stop talking and

analyzing, and there is nothing youwill not

beabletoseethrough.Toreturntotheroot

istogaininsight,buttopursueappearances

is to miss the source. At the moment of

innerenlightenmentthereisagoingbeyond

the relative and the absolute. The changes

thatappeartooccur intheemptyworldwe

call real only becauseof our ignorance. Do

not search for the truth; only cease to

cherishopinions.

Do not remain in the dualistic state; avoid

such pursuits carefully. If there is even a

traceofattachmenttothisandthat,orright

and wrong, confusion ensues, and Mind is

lost. Although all dualities come from the

One, do not be attached even to this One.

When the mind exists undisturbed in the

Way, nothing in the world can offend, and

whenathingcannolongeroffend,itceases

toexistintheoldway.

When no discriminating thoughts arise, the

old mind ceases to exist. When thought

objectsvanish,thethinking-subjectvanishes.

Aswhen themind vanishes, objects vanish.

Things are objects because themindmakes

distinctions; the mind is a subject only in

relationtoobjects.Understandtherelativity

35

of thesetwoandthebasic reality: theunity

ofemptiness. In thisEmptinesssubjectand

object are indistinguishable, and each

contains in itself thewholeuniverse. When

one thing is not favored over another how

canaone-sidedandprejudicedviewarise?

The Great Way is calm and open hearted.

Thosewho travel it find it neither easy nor

difficult, but those with limited views are

fearful and irresolute, the faster theyhurry,

the slower they go, and clinging

(attachment) cannot be limited. Even to be

attached to the idea of enlightenment is to

goastray.Justletthingsbeintheirownway

andtherewillbeneithercomingnorgoing.

Obeythenatureofthings(yourownnature),

and you will walk freely and undisturbed.

Whenthoughtisbindingthetruthishidden,

foreverythingismurkyandunclear,andthe

burdensome practice of judging brings

annoyanceandweariness.Whatbenefitcan

be derived from clinging to discriminating

thoughts?

If youwish tomove in theOneWaydonot

dislike even the world of senses and ideas.

Indeed,toacceptthemfullyisidenticalwith

trueEnlightenment.Thewisepersonstrives

tonogoals,butthefoolishpersonisfettered

by their own ideals. There is one Dharma,

notmany;separationsarisefromtheclinging

needsoftheignorant.ToseekMindwiththe

(discriminating) mind is the greatest of all

mistakes.

Only the ignorant cherish the idea of rest

and unrest; with enlightenment there is no

clinging to likes and dislikes. All dualities

comefromignorantinference.Theyarelike

36

dreamsofflowersintheair:foolishtotryto

graspthem.Gainandloss,rightandwrong:

attachment to such thoughts must be

abolishedatonce.

If the eyes remain truly open, all delusions

willnaturallycease.Ifthemindclingsnotto

discriminations, the ten thousandthingsare

astheyare,ofsingleessence.Tofathomthe

mysteryofthisOne-essenceistobereleased

fromallentanglements.Whenallthingsare

seen equally the timeless Mind-essence is

reached. No comparisons or analogies are

possiblewhenwereturntotheoriginwhere

weeverhavebeen.

Consider movement stationary and the

stationary in motion, both movement and

restdisappear.Whensuchdualitiesceaseto

exist, Oneness itself cannot exist. To this

ultimate finality no law or description

applies.

FortheunifiedmindinaccordwiththeWay

all self-centered striving ceases, doubts and

irresolution vanish and life in true faith is

possible. With a single strokeweare freed

from bondage; nothing clings to us and we

hold to nothing. All is empty, clear, self-

illuminating,with no exertion of themind’s

power. Here analysis falls short, and

imaginationfailstomeasure.Inthisworldof

Suchness there is neither self nor other-

than-self.

To come directly into harmony with this

reality just simply say when doubt arises,

“Not two.” In this “Not two” nothing is

separate, nothing is excluded. No matter

when or where, enlightenment means

entering this truth.And this truth isbeyond

37

extensionordiminution in timeor space; in

itasinglethoughtistenthousandyears.

Whetherweareawareornot,everything is

IT [nameless Tao]. The universe may be

calledinfinitelylargeandinfinitelysmall;yet,

these are arbitrary distinctions. Definitions

arenomorethannames.Whenfullyawake,

no boundaries are seen, form is non-form,

non-form is form. Don’t waste time in

doubts andarguments thathavenothing to

dowiththis.

One thing, all things: move among and

intermingle, without distinction. To live in

thisrealizationistobewithoutanxietyabout

non-perfection.

WhereMind is not divided from yourmind

bydualisticthinking,wordsfail; fortheWay

isfundamentallybeyondlanguage,initthere

isnoyesterday,notomorrow,notoday.

___________________________

KANNONGYOTheLotusSutra,chapterXXV

“InPraiseoftheBodhisattvaofCompassion”

MYOHORENGEKYO

KANZEONBOSA FUMONBONDAINI

JUGONIJIMUJINNIBOSASOKUJUZA

KIHENDANUKENGAS SHOKOBUTSU

NISAZEGONSESONKANZEONBOSAI

GA INNENMYOKAN ZEONBUTSUGO

MUJINNIBOSAZENNANSHINYAKUU

MURYOHYAKUSENMANNOKUSHUJO

JUSHOKUNOMONZEKANZEONBOSA

38

IS - SHIN SHO MYO KAN ZE ON BO SA

SOKU JI KAN GO ON JO KAI TOKU GE

DATSU

NYAKU U JI ZE KAN ZE ON BO SAMYO

SHA SETSU NYU DAI KA KA FU NO SHO

YU ZE BO SA I JIN RIKI KONYAKU I DAI

SUI SHO HYO SHO GO MYO GO SOKU

TOKU SEN SHO NYAKU U HYAKU SEN

MANNOKUSHUJOIGUKONGONRURI

SHAKOMEINOSANGOKOHAKUSHIN

JUTOHONYUODAIKAIKESHIKOKUFU

SUI GO SEN BO HYO DA RA SETSU KI

KOKUGOCHUNYAKUUNAISHIICHININ

SHOKANZEONBOSAMYOSHAZESHO

NIN TO KAI TOKU GE DATSU RA SETSU

SHI NAN I ZE IN NEN MYO KAN ZE ON

NYAKUBUUNINRINTOHIGAISHOKAN

ZEONBO SAMYOSHAHI SHO SHUTO

JO JIN DAN DAN E NI TOKU GE DATSU

NYAKUSANZENDAISENKOKUDOMAN

CHUYASHARASETSUYOKURAINONIN

MON GO SHO KAN ZE ON BO SA MYO

SHAZESHOAKKISHOFUNOIAKUGEN

JI SHI KYO BU KA GAI SETSU BU U NIN

NYAKUUZAINYAKUMUZAICHUKAIKA

SAKENGEGOSHINSHOKANZEONBO

SA MYO SHA KAI SHITSU DAN E SOKU

TOKU GE DATSU NYAKU SAN ZEN DAI

SENKOKUDOMANCHUONZOKUUICHI

SHOSHUSHOSHOSHONINSAIJIJUHO

KYOKAKENROGOCHU ICHININSAZE

SHO GON SHO ZEN NAN SHI MO TOKU

KUFUNYOTOOTOISHINSHOKANZE

ONBOSAMYOGOZEBOSANOIMUI

SEO SHU JONYO TONYAKU SHOMYO

SHAOSHIONZOKUTOTOKUGEDATSU

39

SHUSHONINMONGUHOS -SHOGON

NAMUKANZEONBOSASHOGOMYO

KOSOKUTOKUGEDATSUMUJINNIKAN

ZEONBOSAMAKASA I JINSHIRIKIGI

GINYOZE

NYAKUUSHUJOTAO INYOKUJONEN

KUGYOKANZEONBOSABENTOKURI

YOKUNYAKUTASHINNIJONENKUGYO

KAN ZE ON BO SA BEN TOKU RI SHIN

NYAKUTAGUCHI JONENKUGYOKAN

ZEONBOSABENTOKURICHIMUJINNI

KANZEONBOSAUNYOZETODAIIJIN

RIKITASHONYOYAKUZEKOSHUJOJO

OSHINNEN

NYAKU U NYO NIN SE CHOKU GU NAN

RAI HAI KU YO KAN ZE ON BO SA BEN

SHO FUKU TOKU CHI E SHI NAN SE

CHOKUGUNYOBENSHOTANSHOUSO

SHINYOSHUKUJIKITOKUHONSHUNIN

AI KYOMU JIN NI KAN ZE ON BO SA U

NYO ZE RIKI NYAKU U SHU JO KU GYO

RAIHAI KAN ZEONBO SA FUKU FU TO

ENZEKOSHUJOKAIOJUJIKANZEON

BOSAMYOGOMUJINNINYAKUUNIN

JUJIROKUJUNIOKUGOGASHABOSA

MYOJIBUJINGYOKUYOONJIKIEBUKU

GA GU I YAKU O NYO I UN GA ZE ZEN

NAN SHI ZENNYONIN KUDOKU TA FU

MU JIN NI GON JIN TA SE SON BUTSU

GONNYAKUBUUNIN JU JI KANZEON

BOSAMYOGONAISHIICHIJIRAIHAIKU

YO ZE NI NIN FUKU SHO TO MU I O

HYAKUSENMANNOKUGOFUKAGUJIN

MU JINNI JU JI KANZEONBOSAMYO

40

GOTOKUNYOZEMURYOMUHENFUKU

TOKUSHIRI

MUJINNIBOSABYAKUBUTSUGONSE

SON KAN ZE ON BO SA UN GA YU SHI

SHABASEKAIUNGANIISHUJOSEPPO

HOBENSHIRIKIGOJIUNGABUTSUGO

MUJINNIBOSAZENNANSHINYAKUU

KOKUDOSHUJOOIBUSSHINTOKUDO

SHA KAN ZE ON BO SA SOKU GEN BUS

SHINNIISEPPOOIBYAKUSHIBUSSHIN

TOKUDOSHASOKUGENBYAKUSHIBUS

SHIN NI I SEP PO O I SHO MON SHIN

TOKUDOSHASOKUGENSHOMONSHIN

NI I SEPPOO IBONNOSHINTOKUDO

SHASOKUGENBONNO

SHIN NI I SEP PO O I TAI SHAKU SHIN

TOKU DO SHA SOKU GEN TAI SHAKU

SHIN NI I SEP PO O I JI ZAI TEN SHIN

TOKUDOSHASOKUGENJIZAITENSHIN

NIISEPPOOIDAIJIZAITENSHINTOKU

DOSHASOKUGENDAIJIZAITENSHINNI

I SEP PO O I TEN DAI SHO GUN SHIN

TOKU DO SHA SOKU GEN TEN DAI SHO

GUN SHINNI I SEP POO I BI SHAMON

SHIN TOKU DO SHA SOKU GEN BI SHA

MON SHINNI I SEP POO I SHOO SHIN

TOKUDOSHASOKUGENSHOOSHINNII

SEP POO I CHO JA SHIN TOKUDO SHA

SOKUGENCHO JASHINNI I SEPPOO I

KOJISHINTOKUDOSHASOKUGENKOJI

SHINNIISEPPOOISAIKANSHINTOKU

DOSHASOKUGENSAIKANSHINNIISEP

POO I BARAMONSHINTOKUDOSHA

SOKUGENBARAMONSHINNIISEPPO

OIBIKUBIKUNIUBASOKUUBAISHIN

41

TOKUDOSHASOKUGENBIKUBIKUNI

UBASOKUUBA I SHINNI I SEPPOO I

CHO JA KO JI SAI KAN BA RA MON BU

NYO SHIN TOKUDO SHA SOKUGEN BU

NYO SHIN NI I SEP PO O I DO NAN DO

NYO SHIN TOKUDO SHA SOKUGENDO

NANDONYO SHINNI I SEP POO I TEN

RYUYASHAKENDATSUBAASHURAKA

RURAKINNARAMAGORAGANINPI

NIN TO SHIN TOKU DO SHA SOKU KAI

GEN SHINNI I SEP POO I SHUKONGO

JIN TOKU DO SHA SOKU GEN SHU KON

GOSHINNIISEPPO

MU JIN NI ZE KAN ZE ON BO SA JO JU

NYOZEKUDOKUISHUSHUGYOYUSHO

KOKUDODODATSUSHUJOZEKONYO

TOOTOISSHINKUYOKANZEONBOSA

ZE KAN ZEON BO SAMA KA SAO FU I

KYUNANSHICHUNOSEMUIZEKOSHI

SHABASEKAIKAIGOSHIISEMUISHA

MUJINNIBOSABYAKUBUTSUGONSE

SONGAKONTOKUYOKANZEONBOSA

SOKUGEKYOSHUHOSHUYORAKUGE

JIKIHYAKUSENRYOGONNIIYOSHISA

ZEGONJINSHAJUSHIHOSSECHINPO

YORAKU JIKANZEONBOSAFUKO JU

SHIMUJINNIBUBYAKUKANZEONBO

SAGONJINSHAMINGATOKOJUSHIYO

RAKUNIJIBUTSUGOKANZEONBOSA

TOMIN SHI MU JIN NI BO SA GYU SHI

SHU TEN RYU YA SHA KENDATSU BA A

SHURAKARURAKINNARAMAGORA

GA NIN PI NIN TO KO JU ZE YO RAKU

SOKUJIKANZEONBOSAMINSHOSHI

SHU GYU O TEN RYU NIN PI NIN TO JU

GO YO RAKU BUN SA NI BUN ICHI BUN

42

BU SHA KAMUNI BUTSU ICHI BUN BU

TAHOBUTTOMUJINNIKANZEONBO

SAUNYOZEJIZAIJINRIKIYUOSHABA

SEKAINI JIMU JINNIBOSA IGEMON

WATSU

SESONMYOSOGUGAKONJUMONPI

BUSSHIGAINNENMYOIKANZEONGU

SOKU MYO SO SON GE TO MU JIN NI

NYOCHOKANNONGYOZENNOSHOHO

SHO GU ZEI JIN NYO KAI RYAKU KO FU

SHIGIJITASENNOKUBUTSUHOTSUDAI

SHO JO GAN GA I NYO RYAKU SETSU

MONMYOGYUKENSHIN SHINNENFU

KU KANOMETSU SHOU KU KE SHI KO

GAI I SUIRAKUDAIKAKYONENPIKAN

NONRIKIKAKYOHENJOCHIWAKUHYO

RYUKOKAIRYUGYOSHOKINANNENPI

KAN NON RIKI HA RO FU NO MOTSU

WAKUZAISHUMIBUININSHOSUIDA

NENPIKANNONRIKINYONICHIKOKU

JU WAKU HI AKU NIN CHIKU DA RAKU

KON GO SEN NEN PI KAN NON RIKI FU

NOSONICHIMOWAKUJIONZOKUNYO

KAKU SHU TO KAGAINEN PI KANNON

RIKIGENSOKUKIJISHIN

WAKU SOONAN KU RINGYO YOKU JU

SHU NEN PI KAN NON RIKI TO JIN DAN

DANEWAKUSHUKINKASASHUSOKU

HICHUKAINENPIKANNONRIKISHAKU

NENTOKUGEDATSUSHUSOSHODOKU

YAKU SHO YOKU GAI SHIN SHA NEN PI

KAN NON RIKI GEN JAKU O HON NIN

WAKUGUAKURASETSUDOKURYOSHO

KI TO NEN PI KAN NON RIKI JI SHIP PU

KANGAINYAKUAKU JU INYORIGESO

43

KAFUNENPIKANNONRIKISHISOMU

HEN BO GAN JA GYU FUKU KATSU KE

DOKUENKANENNENPIKANNONRIKI

JIN JO JI E KO UN RAI KU SEI DEN GO

BAKUJUDAIUNENPIKANNONRIKIOJI

TOKUSHOSANSHUJOHIKONYAKUMU

RYOKUHISSHINKANNONMYOCHIRIKI

NOGUSEKENKUGUSOKU JINZURIKI

KO SHU CHI HO BEN JIP PO SHO KOKU

DOMUSETSUFUGENSHINSHUJUSHO

AKUSHUJIGOKUKICHIKUSHOSHORO

BYO SHI KU I ZEN SHITSU RYO METSU

SHIN KAN SHO JYO KAN KO DAI CHI EI

KANHIKANGYU JIKAN JOGAN JOSEN

GOMUKU SHO JO KO ENICHIHA SHO

ANNOBUKUSAIFUKAFUMYOSHOSE

KENHITAIKAIRAISHINJIIMYODAIUN

JUKANROHOUMETSUJOBONNOEN

JOSHOKYOKANSHOFUIGUNJINCHU

NEN PI KAN NON RIKI SHU UN SHI TAI

SANMYOONKANZEONBONNONKAI

CHOONSHOHISEKENNONZEKOSHU

JO NEN NEN NENMOS SHO GI KAN ZE

ONJOSHOOKUNOSHIYAKUNOISAEI

KOGUISSAIKUDOKUJIGENJISHUJO

FUKUJUKAIMURYOZEKOOCHORAI

NIJIJIJIBOSASOKUJUZAKIZENBYAKU

BUTSU GON SE SON NYAKU U SHU JO

MONZEKANZEONBOSABONJIZAISHI

GOFUMONJIGENJINTSURIKISHATO

CHIZENINKUDOKUFUSHOBUSSETSU

ZEFUMONBONJISHUCHUHACHIMAN

SHISENSHUJOKAI–HOTSUMUTOTO

ANOKUTARASANMYAKUSANBODAI

SHIN

___________________________

44

TheLotusSutraVersefromChapterXXV

TheUniversalGatewayof

KanzeonBodhisattva,

PerceiveroftheSoundsoftheWorld.

(NoteonEnglishtranslation:Chantingsutrasisa

veryprimal formofmeditationpracticethatcan

quicklyencourageasenseofunitywithallthings.

The rhythm,beatandharmonyof thechantare

the catalysts for an intimate communion

between body, mind and surroundings;

therefore, thetranslationof thechant isof little

or secondary importance. Translations should

only be understood figuratively and not taken

literally. The words tell us about mythological

figures and symbols, and therefore should be

interpreted accordingly. In the case of this

chapter of the Lotus Sutra, by chanting the

praises of the Kanzeon Bodhisattva we become

the pure compassionate spirit that she/he

representsinBuddhisticonography,andrealizing

ourownunlimitednature,nothingcanoffendor

harmus.)

At one time the Bodhisattva of Inexhaustible

IntentposedaquestiontoShakyamuniBuddhain

verseform:

“World-Honored One replete with wonderful

features, I now ask you once again for what

reason that Buddha’s son is named Perceiver of

theSoundsoftheWorld?”

The World Honored One endowed with

wonderful features replied to Inexhaustible

Intentinverse:

Listen to the actions of the Perceiver of the

Sounds of theWorld, how aptly he responds in

various quarters. His vast oath is deep as the

ocean;kalpaspassbut it remainsunfathomable.

Hehasattendedmanythousandsandmillionsof

Buddhas,setting forthhisgreatpurevow. Iwill

45

describe him in outline for you – listen to his

name, observe his body, bear him in mind, not

passing the timevainly, forhe canwipeout the

painsofexistence.

Suppose someone should conceive a wish to

harm you, and push you into a great pit of fire.

ThinkonthepowerofKanzeonandthepitoffire

will change into a pond! If you should be cast

adrift on the vast ocean, menaced by dragons,

fish and various demons, think on the power of

Kanzeon, and the billows and waves cannot

drown you! Suppose you are on the peak of

Mount Sumeru, and someone pushes you off.

ThinkonthepowerofKanzeonandyouwillhang

inmidair likethesun! Supposeyouarepursued

byevilmenwhowishtothrowyoudownfroma

diamond mountain. Think on the power of

Kanzeon and they cannot harm a hair of you!

Suppose you are surrounded by evil-hearted

bandits, eachbrandishinga knife towoundyou.

Think on the power of Kanzeon and at once all

will be swayed by compassion! Suppose you

encounter trouble with the king’s law, face

punishment, and are about to forfeit your life.

Think on the power of Kanzeon and the

executioner’s sword will be broken to bits!

Supposeyouare imprisoned inchainsand locks,

hands and feet bound by fetters. Think on the

power of Kanzeon and they will fall off, leaving

you free! Suppose with curses and various

poisonous herbs someone should try to injure

you. Think on the power of Kanzeon and the

injurywillreboundupontheoriginator.Suppose

you encounter evil rakshasa demons, poison

dragons and various demons. Think on the

powerofKanzeonandthennoneofthemdareto

harmyou.

If evil beasts should encircle you, their sharp

fangs and claws inspiring terror, think on the

powerofKanzeonandtheywillscamperawayin

boundless retreat. If lizards, snakes, vipers, and

scorpions threaten you with poison breath that

sears like flame, thinkon thepowerof Kanzeon

46

and, hearing your voice, they will flee of

themselves. If clouds shouldbring thunder,and

lightening strike, if hail pelts or drenching rain

comesdown,thinkonthepowerofKanzeonand

at thatmoment theywill vanish away. If living

beings encounter weariness or peril,

immeasurablesufferingpressingthemdown,the

powerof Kanzeon’swonderfulwisdomcan save

them from the sufferings of the world. He is

endowedwithtranscendentalpowersandwidely

practices the expedient means of wisdom.

Throughoutthe landsofthetendirectionsthere

isnoregionwherehedoesnotmanifesthimself.

Inthemanydifferentkindsofevilcircumstances,

in the realms of hell, hungry ghosts or animals,

the sufferings of birth, old age, sickness and

death–all thesehewipesout,bitbybit. Heof

the true gaze, the pure gaze, the gaze of great

andencompassingwisdom, thegazeofpity, the

gazeofcompassion–constantlyweimplorehim,

constantly look up in reverence. His pure light,

freeofblemish, isa sunofwisdomdispellingall

darkness. He can quell the wind and fire of

misfortune and everywhere bring light to the

world. The precepts from his compassionate

body shake us like thunder, the wonder of his

pityingmindislikeagreatcloud.Hesendsdown

the sweet dew, theDharma rain, to quench the

flames of earthly desires. When lawsuits bring

you before the officials, when terrified in the

midstofanarmy,thinkonthepowerofKanzeon

and hatred in all its forms will be dispelled.

Wonderful sound, Kanzeon’s Sounds, Brahma’s

sound, the sea-tide sound – they surpass those

sounds of the world; therefore, you should

constantly think on them, from thought to

thought never entertaining doubt! Kanzeon’s

Sounds, pure sage – to those in suffering, in

danger of death, he can offer aid and support.

Endowedwithallbenefits,heviewslivingbeings

with compassionate eyes. The sea of his

accumulated blessings is immeasurable;

therefore,youshouldbowyourheadtohim!

47

AtthattimetheBodhisattvanamedEarthHolder

rose from his seat, advanced, and said to the

Buddha,“World-HonoredOne, if thereare living

beingsthathearthisteachingonKanzeon,onthe

freedom of his actions, his manifestation of a

Universal Gateway, and his transcendental

powers, it should be known that the benefits

thesepersonsgainarenotfew!”

When the Buddha preached this sutra on the

Universal Gateway, a multitude of eighty-four

thousand persons in the assembly all vowed to

attaintheunparalleledstateofanuttara-samyak-

sambodhi.

___________________________

KONGOHANNYAHARAMIKYOTheSutraofTheDiamond

ofPerfectWisdom

I

NYOZEGAMONICHIJIBUTSUZAISHAE

KOKUGIJUKIKODOKUONYODAIBIKU

SHUSENNIHYAKUGOJUNINGUNIJISE

SON JIKI JI JAKU E JI HATSUNYU SHA E

DAIJOKOTSUJIKIOGOJOCHUSHIDAI

KOCHIGENJIHONJOBONJIKIKOSHUE

HATSUSENSOKUIFUZANIZA

II

JICHOROSHUBODAIZAIDAISHUCHU

SOKUJUZAKIHENDANUKENUSHITSU

JAKU JI GAS SHO KU GYO NI BYAKU

BUTSUGON KE U SE SONNYO RAI ZEN

GO NEN SHO BO SA ZEN FU ZOKU SHO

BOSASESONZENNANSHIZENNYONIN

HOTSUANOKUTARASAMMYAKUSAM

BO DAI SHIN UN GA O JU UN GA GO

BUKUGOSHINBUTSUGONZENZAIZEN

48

ZAI SHU BO DAI NYO NYO SHO SETSU

NYORAIZENGONENSHOBOSAZENFU

ZOKUSHOBOSANYOKONTAICHOTOI

NYO SETSU ZEN NAN SHI ZEN NYO NIN

HOTSUANOKUTARASAMMYAKUSAM

BO DAI SHIN O NYO ZE JU NYO ZE GO

BUKU GO SHIN YUI NEN SE SON GAN

GYOYOKUMON

III

BUTSUGO SHU BODAI SHO BO SAMA

KASAONYOZEGOBUKUGOSHINSHO

UISSAISHUJOSHIRUINYAKURANSHO

NYAKUTAISHONYAKUSHISHONYAKKE

SHO NYAKU U SHIKI NYAKU MU SHIKI

NYAKUUSONYAKUMUSONYAKUHIU

SO NYAKU HI MU SO GA KAI RYO NYU

MUYONEHANNIMETSUDOSHINYOZE

METSU DO MU RYO MU SHU MU HEN

SHU JO JITSUMU SHU JO TOKUMETSU

DOSHAGAIKOSHUBODAINYAKUBO

SAUGASONINSOSHUJOSOJUSHASO

SOKUHIBOSA

IV

BU SHI SHUBODAI BO SAOHOOMU

SHO JUGYOOFUSE SHO I FU JU SHIKI

FUSEFUJUSHOKOMISOKUHOFUSE

SHUBODAIBOSAONYOZEFUSEFUJU

OSOGAIKONYAKUBOSAFUJUSOFU

SE GO FUKU TOKU FU KA SHI RYO SHU

BODAIO IUNGATOHOKOKUKASHI

RYOFUHOCHASESONSHUBODAINAN

ZAI HOP PO SHI I JO GE KO KU KA SHI

RYOFUHOCHASESONSHUBODAIBO

SAMUJUSOFUSEFUKUTOKUYAKUBU

49

NYOZEFUKASHIRYOSHUBODAIBOSA

TANNONYOSHOKYOJU

V

SHUBODAIOIUNGAKAISHINSOKEN

NYORAIFUHOCHASESONFUKAISHIN

SO TOK KEN NYO RAI GA I KO NYO RAI

SHO SETSU SHIN SO SOKU HI SHIN SO

BUTSU GO SHU BO DAI BON SHO U SO

KAI ZEKOMONYAKKENSHOSOHI SO

SOKKENNYORAI

VI

SHUBODAIBYAKUBUTSUGONSESON

HA U SHU JO TOKUMON NYO ZE GON

SETSU SHO KU SHO JIS SHIN FU BUTSU

GOSHUBODAIMAKUSAZESETSUNYO

RAI METSU GO GO GO HYAKU SAI U JI

KAI SHU FUKU SHA O SHI SHO KU NO

SHOSHINJINISHIIJITSUTOCHIZENIN

FUO ICHIBUTSUNIBUTSUSANSHIGO

BUTSU NI SHU ZEN GON I O MU RYO

SEMMANBUS SHO SHU SHO ZENGON

MONZE SHOKUNAI SHI ICHINEN SHO

JO SHIN SHA SHU BO DAI NYO RAI SHI

CHISHIKKENZESHOSHUJOTOKUNYO

ZEMURYOFUKUTOKUGAIKOZESHO

SHUJOMUBUGASONINSOSHUJOSO

JU SHA SOMUHO SO YAKUMUHI HO

SOGAIKOZESHOSHUJONYAKUSHIN

SHUSOSOKU I JAKUGANINSHU JO JU

SHANYAKU SHUHO SO SOKU JAKUGA

NINSHUJOJUSHAGAIKONYAKUSHU

HIHOSOSOKUJAKUGANINSHUJOJU

SHAZEKOFUOSHUHOFUOSHUHIHO

IZEGIKONYORAIJOSETSUNYOTOBI

50

KU CHI GA SEP PO NYO BATSU YU SHA

HOSHOOSHAGAKYOHIHO

VII

SHUBODAIOIUNGANYORAITOKUA

NOKU TA RA SAMMYAKU SAM BO DAI

YA NYO RAI U SHO SEP PO YA SHU BO

DAI GON SE SON NYO GA GE BUS SHO

SETSUGIMUUJOHOMYOANOKUTA

RASAMMYAKUSAMBODAIYAKUMUU

JOHONYO RAI KA SETSUGA I KONYO

RAI SHO SEP PO KAI FU KA SHU FU KA

SETSUHIHOHIHIHO SHO I SHAGA IS

SAI KEN SHO KAI I MU I HO NI U SHA

BETSU

VIII

SHUBODAIOIUNGANYAKUNINMAN

SANZENDAISENSEKAISHIPPOIYUFU

SEZENINSHOTOKUFUKUTOKUNYO I

TA FU SHU BODAI GON JIN TA SE SON

GA I KO ZE FUKU TOKU SOKU HI FUKU

TOKU SHO ZE KO NYO RAI SETSU FUKU

TOKU TA NYAKU BU U NIN O SHI KYO

CHUJUJINAISHISHIKUGETOITANIN

SETSUGOFUKUSHOHIGAIKOSHUBO

DAIISSAISHOBUTSUGYUSHOBUTSUA


HO KAI JU SHI KYO SHITSU SHU BODAI

SHOIBUPPOSHASOKUHIBUPPO

IX

SHUBODAIOIUNGASHUDAONNOSA

ZENENGATOKUSHUDAONKAFUSHU

BO DAI GON HO CHA SE SON GA I KO

SHUDAONMYO I NYURUNIMU SHO

51

NYUFUNYUSHIKISHOKOMISOKUHO

ZEMYOSHUDAONSHUBODAIOIUN

GASHIDAGONNOSAZENENGATOKU

SHIDAGONKAFUSHUBODAIGONHO

CHA SE SONGA I KO SHI DAGONMYO

ICHIORAINIJITSUMUORAIZEMYOSHI

DA GON SHU BO DAI O I UN GA A NA

GONNOSAZENENGATOKUANAGON

KAFUSHUBODAIGONHOCHASESON

GAIKOANAGONMYOIFURAINIJITSU

MU FU RAI ZE KOMYOANAGON SHU

BODAIO I UNGAA RA KANNO SA ZE

NENGATOKUARAKANDOFUSHUBO

DAIGONHOCHASESONGA IKOJITSU

MUUHOMYOARAKANSESONNYAKU

ARAKANSAZENENGATOKUARAKAN

DOSOKU I JAKUGANINSHUJOJUSHA

SESONBUSETSUGATOKUMUJOZAM

MAININCHUSAIIDAIICHIZEDAIICHIRI

YOKUARAKANSESONGAFUSAZENEN

GA ZE RI YOKU A RA KAN SE SON GA

NYAKU SA ZE NEN GA TOKU A RA KAN

DOSESONSOKUFUSETSUSHUBODAI

ZEGYOARENNAGYOSHAISHUBODAI

JITSUMUSHOGYONIMYOSHUBODAI

ZEGYOARENNAGYO

X

BUTSUGO SHUBODAIO IUNGANYO

RAISHAKUZAINENTOBUSSHOOHOU

SHOTOKUFUHOCHASE SONNYORAI

ZAI NEN TO BUS SHO O HO JITSU MU

SHOTOKUSHUBODAIOIUNGABOSA

SHOGONBUTSUDOFUHOCHASESON

GAIKOSHOGONBUTSUDOSHASOKU

HI SHO GON ZE MYO SHO GON ZE KO

SHUBODAISHOBOSAMAKASAONYO

52

ZESHOSHOJOSHINFUOJUSHIKISHO

SHINFUOJUSHOKOMISOKUHOSHO

SHINOMUSHOJUNISHOGOSHINSHU

BODAIHINYOUNINSHINNYOSHUMI

SENNOOIUNGAZESHINIDAIFUSHU

BODAIGONJINDAISESONGAIKOBU

SETSUHISHINZEMYODAISHIN

XI

SHUBODAINYOGOGACHUSHOUSHA

SHUNYOZESHATOGOGAOIUNGAZE

SHOGOGASHANYOITAFUSHUBODAI

GONJINTASESONTANSHOGOGASHO

TAMUSHUGAKYOGOSHASHUBODAI

GA KON JITSU GON GO NYO NYAKU U

ZEN NAN SHI ZEN NYO NIN I SHIP PO

MANNI SHOGOGA SHA SHU SAN ZEN

DAISENSEKAIIYUFUSETOKUFUKUTA

FU SHU BO DAI GON JIN TA SE SON

BUTSUGOSHUBODAINYAKUZENNAN

SHIZENNYONINOSHIKYOCHUNAISHI

JUJISHIKUGETOITANINSETSUNISHI

FUKUTOKUSHOZENFUKUTOKU

******XII******

BU SHI SHU BO DAI ZUI SETSU ZE KYO

NAISHISHIKUGETOTOCHISHISHOIS

SAISEKENTENNINASHURAKAIOKU

YONYOBUTSUTOBYOGAKYOUNINJIN

NOJUJIDOKUJUSHUBODAITOCHIZE

NIN JO JU SAI JO DAI ICHI KE U SHI HO

NYAKU ZE KYO TEN SHO ZAI SHI SHO

SOKUIUBUTSUNYAKUSONJUDESHI

XIII

NIJISHUBODAIBYAKUBUTSUGONSE

53

SONTOGAMYOSHIKYOGATOUNGA

BUJIBUTSUGOSHUBODAIZEKYOMYO

IKONGOHANNYAHARAMIIZEMYOJI

NYOTOBUJISHOISHAGASHUBODAI

BU SETSUHANNYAHA RAMI SOKUHI

HANNYAHARAMIZEMYOHANNYAHA

RAMISHUBODAIOIUNGANYORAIU

SHO SEP PO FU SHU BO DAI BYAKU

BUTSU GON SE SON NYO RAI MU SHO

SETSU SHUBODAIO I UNGA SAN ZEN

DAISENSEKAISHOUMIJINZEITAFU

SHUBODAIGONJINTASESONSHUBO

DAISHOMIJINNYORAISEPPIMIJINZE

MYOMIJINNYORAISETSUSEKAIHISE

KAI ZEMYO SE KAI SHU BODAIO I UN

GA KA I SAN JUNI SO KENNYO RAI FU

HO CHA SE SON FU KA I SAN JU NI SO

TOKKENNYORAIGAIKONYORAISETSU

SANJUNISOSOKUZEHISOZEMYOSAN

JUNISOSHUBODAINYAKUUZENNAN

SHIZENNYONIN IGOGASHATOSHIN

MYOFUSENYAKUBUUNINOSHIKYO

CHUNAISHIJUJISHIKUGETOITANIN

SETSUGOFUKUJINTA

XIV

NI JI SHU BO DAI MON SETSU ZE KYO

SHINGEGISHUTAIRUIHIKYUNIBYAKU

BUTSUGONKEUSESONBUSETSUNYO

ZEJINJINKYOTENGAJUSHAKURAISHO

TOKUEGENMI ZO TOKUMONNYOZE

SHIKYOSESONNYAKUBUUNINTOKU

MONZEKYOSHINJINSHOJOSOKUSHO

JISSOTOCHIZENINJOJUDAIICHIKEU

KUDOKUSESONZEJISSOSHASOKUZE

HISOZEKONYORAISETSUMYOJISSO

SESONGAKONTOKUMONNYOZEKYO

54

TENSHINGEJUJIFUSOKUINANNYAKU

TORAISEGOGOHYAKUSAIGOUSHU

JO TOKUMONZE KYO SHINGE JU JI ZE

NINSOKUIDAIICHIKEUGAIKOSHININ

MU GA SOMU NIN SOMU SHU JO SO

MU JU SHA SO SHO I SHA GA GA SO

SOKUZEHISONINSOSHUJOSOJUSHA

SOSOKUZEHISOGAIKORIISSAISHO

SO SOKU MYO SHO BUTSU BUTSU GO

SHUBODAINYOZENYOZENYAKUBUU

NINTOKUMONZEKYOFUKYOFUFUFU

I TOCHIZENIN JIN IKEUGA IKOSHU

BO DAI NYO RAI SETSU DAI ICHI HA RA

MI SOKUHIDAI ICHIHARAMI ZEMYO

DAIICHIHARAMISHUBODAININNIKU

HARAMINYORAI SEP PININNIKUHA

RAMIZEMYONINNIKUHARAMIGAI

KOSHUBODAINYOGASHAKUIKARIO

KASSETSUSHINTAIGAONIJIMUGASO

MUNIN SOMU SHU JO SOMU JU SHA

SOGAIKOGAOOSHAKUSETSUSETSU

SHIGEJINYAKUUGASONINSOSHUJO

SOJUSHASOOSHOSHINGONSHUBO

DAIUNEN KA KOOGOHYAKU SE SAN

NINNIKU SENNINONI SHOSEMUGA

SO MU NIN SO MU SHU JO SO MU JU

SHASOZEKOSHUBODAIBOSAORIIS

SAI SO HOTSU A NOKU TA RA SAM

NYAKUSAMBODAISHINFUO JUSHIKI

SHOSHINFUOJUSHOKOMISOKUHO

SHO SHIN O SHO MU SHO JU SHIN

NYAKUSHINUJUSOKUIHIJUZEKOBUS

SETSUBO SA SHIN FUO JU SHIKI FU SE

SHUBODAIBOSA IRIYAKU ISSAISHU

JOKOONYOZEFUSENYORAISETSUIS

SAISHOSOSOKUZEHISOUSETSUISSAI

SHUJOSOKUHISHUJOSHUBODAINYO

55

RAIZESHINGOSHA JITSUGOSHANYO

GOSHAFUOGOSHAFUIGOSHASHU

BO DAI NYO RAI SHO TOKU HO SHI HO

MUJITSUMUKOSHUBODAINYAKUBO

SASHINJUOHONIGYOFUSENYONIN

NYU AN SOKUMU SHO KENNYAKU BO

SASHINFUJUHONIGYOFUSENYONIN

UMOKUNIK KOMYO SHOKEN SHU JU

SHIKISHUBODAITORAISHISENYAKUU

ZENNANSHIZENNYONINNOOSHIKYO

JU JIDOKU JU SOKU INYORAI I BUTSU

CHIESHICHIZENINSHIKKENZENINKAI

TOKUJOJUMURYOMUHENKUDOKU

XV

SHUBODAINYAKUUZENNANSHIZEN

NYONINSHONICHIBUNIGOGASHATO

SHINFUSECHUNICHIBUNBU IGOGA

SHATOSHINFUSEGONICHIBUNYAKUI

GOGA SHA TO SHIN FU SENYO ZEMU

RYOHYAKU SEMMANNOKU KO I SHIN

FU SE NYAKU BU U NIN MON SHI KYO

TENSHINJINFUGYAKUGOFUKUSHOHI

GAKYOSHOSHAJUJIDOKUJUININGE

SETSUSHUBODAIIYOGONSHIZEKYO

UFUKASHIGIFUKASHORYOMUHEN

KUDOKUNYORAI I HOTSUDAI JO SHA

SETSU I HOTSU SAI JO JO SHA SETSU

NYAKUUNINNOJUJIDOKUJUKOININ

SETSUNYORAISHICHIZENINSHIKKEN

ZENINKAITOKUJOJUFUKARYOFUKA

SHOMUUHEN FUKA SHIGI KUDOKU

NYOZENINTOSOKUIKATANNYORAIA


GAIKOSHUBODAINYAKUGYOSHOHO

SHA JAKUGAKENNINKENSHU JOKEN

JUSHAKENSOKUOSHIKYOFUNOCHO

56

JUDOKUJUININGESETSUSHUBODAI

ZAIZAISHOSHONYAKUUSHIKYOISSAI

SEKENTENNINASHURASHOOKUYO

TOCHI SHI SHOSOKU I ZETOKAIOKU

GYO SA RAI I NYO I SHOGE KONI SAN

GOSHO

XVI

BUSHISHUBODAINYAKUZENNANSHI

ZEN NYO NIN JU JI DOKU JU SHI KYO

NYAKUININKYOSENZENINSENZEZAI

GOODAAKUDOIKONZENINKYOSEN

KOSENZEZAIGOSOKUISHOMETSUTO

TOKUANOKUTARA SAMMYAKUSAM

BODAI SHUBODAIGANENKAKOMU

RYO A SO GI KO O NEN TO BUTSU ZEN

TOKUJIHAPPYAKUSHISEMMANNOKU

NAIYUTASHOBUTSUSHIKAIKUYOJO

JIMUKUKASHANYAKUBUUNINOGO

MASSENO JU JIDOKU JUSHIKYOSHO

TOKU KU DOKU O GA SHO KU YO SHO

BUTSUKUDOKUHYAKUBUNFUGYUIS

SEMMANNOKUBUNNAISHISANJUHI

YUSHOFUNOGYUSHUBODAINYAKU

ZENNANSHIZENNYONINOGOMASSE

U JU JIDOKU JUSHIKYOSHOTOKUKU

DOKU GA NYAKU GU SES SHAWAKU U

NIN MON SHIN SOKU O RAN KO GI FU

SHIN SHU BODAI TO CHI ZE KYOGI FU

KASHIGIKAHOYAKUFUKASHIGI

XVII

NI JISHUBODAIBYAKUBUTSUGONSE

SONZENNANSHIZENNYONINHOTSUA


SHINUNGAO JUUNGAGO BUKUGO

57

SHIN BUTSU GO SHU BO DAI ZEN NAN

SHIZENNYONINHOTSUANOKUTARA

SAMMYAKU SAMBODAI SHIN SHA TO

SHONYOZESHINGAOMETSUDOISSAI

SHUJOMETSUDOISSAISHUJOINIMU

UICHISHUJOJITSUMETSUDOSHAGAI

KO SHUBODAINYAKUBO SAUGA SO

NINSOSHUJOSOJUSHASOSOKUHIBO

SASHOISHAGASHUBODAIJITSUMUU

MOHOTSUANOKUTARASAMMYAKU

SAM BODAI SHIN SHA SHU BODAI O I

UNGANYORAIONENTOBUSSHOUHO


BODAI FUHOCHA SE SONNYOGAGE

BUSSHOSETSUGIBUTSUONENTOBUS

SHOMUUHOTOKUANOKUTARASAM

MYAKUSAMBODAIBUTSUGONYOZE

NYOZESHUBODAIJITSUMUUHONYO

RAI TOKU A NOKU TA RA SAM MYAKU

SAM BO DAI SHU BO DAI NYAKU U HO

NYO RAI TOKU A NOKU TA RA SAM

MYAKUSAMBODAISHANENTOBUTSU

SOKUFUYOGA JUKINYOORAI SETO

TOKU SA BUTSU GO SHA KYA MU NI I

JITSU MU U HO TOKU A NOKU TA RA

SAMMYAKUSAMBODAIZEKONENTO

BUTSU YO GA JU KI SA ZE GON NYO O

RAI SETOTOKUSABUTSUGOSHAKYA

MUNIGA IKONYORAISHASOKUSHO

HONYOGINYAKUUNINGONNYORAI


BODAI

SHUBODAIJITSUMUUHOBUTTOKUA


SHUBODAINYORAISHOTOKUANOKU

TA RA SAM MYAKU SAM BO DAI O ZE

58

CHU MU JITSU MU KO ZE KO NYO RAI

SETSU ISSAIHOKAIZEBUPPOSHUBO

DAISHOGONISSAIHOSHASOKUHI IS

SAIHOZEKOMYOISSAIHOSHUBODAI

HI NYONIN SHIN CHO DAI SHU BO DAI

GON SE SON NYO RAI SETSU NIN SHIN

CHODAISOKUIHIDAISHINZEMYODAI

SHINSHUBODAIBOSANYAKUNYOZE

NYAKUSAZEGONGATOMETSUDOMU

RYO SHU JO SOKU FUMYO BO SA GA I

KOSHUBODAIJITSUMUUHOMYOIBO

SA ZE KO BUS SETSU IS SAI HOMU GA

MUNINMUSHUJOMUJUSHASHUBO

DAINYAKUBOSASAZEGONGATOSHO

GONBUTSUDOZEFUMYOBOSAGA I

KONYORAISETSUSHOGONBUTSUDO

SHA SOKU HI SHO GON ZE MYO SHO

GON SHU BO DAI NYAKU BO SA TSU

DATSUMU GA HO SHA NYO RAI SETSU

MYOSHINZEBOSA

******XVIII******

SHUBODAIO IUNGANYORAIUNIKU

GENFUNYOZESESONNYORAIUNIKU

GENSHUBODAIO IUNGANYORAIU

TENGENFUNYOZESE SONNYORAIU

TENGENSHUBODAIOIUNGANYORAI

UEGENFUNYOZESESONNYORAIUE

GENSHUBODAIO IUNGANYORAIU

HO GEN FU NYO ZE SE SONNYO RAI U

HOGENSHUBODAIOIUNGANYORAI

U BUTSU GEN FU NYO ZE SE SON NYO

RAIUBUTSUGENSHUBODAIOIUNGA

NYOGOGACHUSHOUSHABUSSETSU

ZE SHA FU NYO ZE SE SON NYO RAI

SETSU ZE SHA SHU BO DAI O I UN GA

NYOICHIGOGACHUSHOUSHAUNYO

59

ZESHATOGOGAZESHOGOGASHOU

SHASHUBUSEKAINYOZENYOITAFU

JINTASESONBUTSUGOSHUBODAINI

SHOKOKUDOCHUSHOUSHUJONYAK

KANSHUSHINNYORAISHICHIGAIKO

NYO RAI SETSU SHO SHIN KAI I HI SHIN

ZEMYOISHINSHOISHAGASHUBODAI

KA KO SHIN FU KA TOKU GEN ZAI SHIN

FUKATOKUMIRAISHINFUKATOKU

XIX

SHU BO DAI O I UN GA NYAKU U NIN

MANSANZENDAISENSEKAISHIPPOI

YUFUSEZENINIZEINNENTOKUFUKU

TA FU NYO ZE SE SON SHI NIN I ZE IN

NEN TOKU FUKU JIN TA SHU BO DAI

NYAKUFUKUTOKUU JITSUNYORAIFU

SETSU TOKU FUKU TOKU TA I FUKU

TOKU MU KO NYO RAI SE TOKU FUKU

TOKUTA

XX

SHU BO DAI O I UN GA BUK KA I GU

SOKUSHIKISHINKENFUHOCHASESON

NYORAIFUOIGUSOKUSHIKISHINKEN

GA I KONYORAI SETSUGU SOKU SHIKI

SHIN SOKU HI GU SOKU SHIKI SHIN ZE

MYOGUSOKUSHIKISHINSHUBODAIO

IUNGANYORAIKA IGUSOKUSHOSO

KENFUHOCHASESONNYORAIFUO I

GUSOKUSHOSOKENGA IKONYORAI

SETSU SHO SO GU SOKU SOKU HI GU

SOKUZEMYOSHOSOGUSOKU

XXI

SHUBODANYOMOCHINYORAISAZE

60

NENGATOUSHOSEPPOMAKUSAZE

NINGAIKONYAKUNINGONNYORAIU

SHOSEPPOSOKUIBOBUTSUFUNOGE

GASHOSEKKOSHUBODAISEPPOSHA

MUHOKASETSUZEMYOSEPPONIJIE

MYOSHUBODAIBYAKUBUTSUGONSE

SON HA U SHU JO O MI RAI SE MON

SETSUZEHOSHOSHINJINFUBUTSUGO

SHUBODAIHIHISHU JOHIFUSHU JO

GAIKOSHUBODAISHUJOSHUJOSHA

NYORAISEPPISHUJOZEMYOSHUJO

XXII


BU TOKU A NOKU TA RA SAM MYAKU

SAMBODAI IMUSHOTOKUYABUTSU

GONNYOZENYOZESHUBODAIGAOA


NAISHIMUUSHOHOKATOKUZEMYO

ANOKUTARASAMMYAKUSAMBODAI

XXIII

BUSHISHUBODAIZEHOBYODOMUU

KO GE ZE MYO A NOKU TA RA SAM

MYAKU SAM BO DAI I MU GAMU NIN

MUSHU JOMUJUSHASHU ISSAIZEM

PO SOKU TOKU A NOKU TA RA SAM

MYAKU SAM BO DAI SHU BO DAI SHO

GONZEMPOSHANYORAISETSUSOKU

HIZEMPOZEMYOZEMPO

XXIV

SHUBODAINYAKUSANZENDAISENSE

KAI CHU SHO U SHO SHU MI SEN NYO

NYOZETOSHIPPOJUUNINJIYUFUSE

NYAKUNINISHIHANNYAHARAMIKYO

61

NAISHISHIKUGETOJUJIDOKUJUITA

NIN SETSU O ZEN FUKU TOKU HYAKU

BUNFUGYU IPPYAKUSEMMANNOKU

BUNNAI SHI SAN JU HI YU SHO FU NO

GYU

XXV

SHUBODAIO IUNGANYOTOMOCHI

NYO RAI SA ZE NEN GA TO DO SHU JO

SHU BO DAIMAKU SA ZE NEN GA I KO

JITSU MU U SHU JO NYO RAI DO SHA

NYAKUUSHU JONYORAIDOSHANYO

RAISOKUUGANINSHUJOJUSHASHU

BODAINYORAISETSUUGASHASOKU

HIUGANIBOMPUSHININIIUGASHU

BO DAI BOM PU SHA NYO RAI SETSU

SOKUHIBOMPUZEMYOBOMPU

XXVI

SHUBODAIOIUNGAKAISANJUNISO

KANNYORAI FUSHUBODAIGONNYO

ZENYOZE ISAN JUNISOKANNYORAI

BUTSUGOSHUBODAINYAKU ISAN JU

NI SO KAN NYO RAI SHA TEN RIN JO O

SOKU ZE NYO RAI SHU BO DAI BYAKU

BUTSUGONSESONNYOGAGEBUSSHO

SETSUGIFUO ISANJUNISOKANNYO

RAINIJISESONNISETSUGEGON

NYAKUISHIKENGA

IONJOGUGA

ZENINGYOJADO

FUNOKENNYORAI

XXVII

SHUBODAINYONYAKUSAZENENNYO

62

RAIFU IGUSOKUSOKOTOKUANOKU

TARASAMMYAKUSAMBODAISHUBO

DAIMAKU SA ZENENNYORAI FU I GU

SOKU SOKOTOKUANOKUTARA SAM

MYAKU SAM BO DAI SHU BO DAI NYO

NYAKUSAZENENHOTSUANOKUTARA

SAM MYAKU SAM BO DAI SHIN SHA

SETSU SHO HO DAMMES SOMAKU SA

ZE NENGA I KO HOTSU ANOKU TA RA

SAM MYAKU SAM BO DAI SHIN SHA O

HOFUSETSUDAMMESSO

XXVIII

SHUBODAINYAKUBOSAIMANGOGA

SHA TO SE KAI SHIP PO JI YU FU SE

NYAKUBUUNINCHI IS SAIHOMUGA

TOKU JOONINSHIBOSASHOZEMBO

SASHOTOKUKUDOKUGAIKOSHUBO

DAI I SHO BO SA FU JU FUKU TOKU KO


UNGABOSAFUJUFUKUTOKUSHUBO

DAIBOSASHOSAFUKUTOKUFUODON

JAKUZEKOSETSUFUJUFUKUTOKU

XXIX

SHUBODAINYAKUUNINGONNYORAI

NYAKU RAI NYAK KO NYAKU ZA NYAKU

GAZENINFUGEGASHOSETSUGIGAI

KO NYO RAI SHAMU SHO JU RAI YAKU

MUSHOKOKOMYONYORAI

XXX

SHU BO DAI NYAKU ZEN NAN SHI ZEN

NYONINISANZENDAISENSEKAISUII

MIJINOIUNGAZEMIJINSHUNYOITA

FUSHUBODAIGONJINTASESONGAI

63

KO NYAKU ZE MI JIN SHU JITSU U SHA

BUSSOKUFUSETSUZEMIJINSHUSHOI

SHA GA BU SETSUMI JIN SHU SOKU HI

MI JINSHUZEMYOMI JINSHUSESON

NYORAISHOSETSUSANZENDAISENSE

KAISOKUHISEKAIZEMYOSEKAIGA I

KONYAKUSEKAI JITSUU SHASOKUZE

ICHI GO SONYO RAI SETSU ICHI GO SO

SOKUHIICHIGOSOZEMYOICHIGOSO

SHUBODAIICHIGOSOSHASOKUZEFU

KA SETSU TAM BOM PU SHI NIN DON

JAKUGOJI

XXXI

SHUBODAINYAKUNINGONBUSSETSU

GAKENNINKENSHUJOKENJUSHAKEN

SHUBODAIOIUNGAZENINGEGASHO

SETSUGIFUHOCHASESONZENINFU

GE NYO RAI SHO SETSU GI GA I KO SE

SONSETSUGAKENNINKENSHUJOKEN

JU SHA KEN SOKU HI GA KEN NIN KEN

SHUJOKENJUSHAKENZEMYO

GAKENNINKENSHUJOKENJUSHAKEN

SHUBODAIHOTSUANOKUTARASAM

MYAKU SAMBODAI SHIN SHAO IS SAI

HO O NYO ZE CHI NYO ZE KEN NYO ZE

SHIN GE FU SHO HOS SO SHU BO DAI

SHO GON HOS SO SHA NYO RAI SETSU

SOKUHIHOSSOZEMYOHOSSO

XXXII

SHU BO DAI NYAKU U NIN I MAN MU

RYOASOGISEKAISHIPPOJIYUFUSE

NYAKU U ZEN NAN SHI ZEN NYO NIN

HOTSU BO DAI SHIN SHA JI O SHI KYO

NAISHISHIKUGETOJUJIDOKUJUININ

64

ENZETSUGOFUKUSHOHIUNGAININ

ENZETSUFUSHUOSONYONYOFUDO

GAIKO

ISSAIUIHO

NYOMUGENHOYO

NYOROYAKUNYODEN

OSANYOZEKAN

BUSETSUZEKYOICHOROSHUBODAI

GYUSHOBIKUBIKUNIUBASOKUUBA

I IS SAI SE KEN TEN NIN A SHU RA TO

MON BUS SHO SETSU KAI DAI KAN GI

SHIN JU BU GYO KON GO HAN NYA HA

RAMIKYO

___________________________

THESUTRAOF

THEDIAMONDOFPERFECTWISDOM

NARRATOR

THUS HAVE I HEARD: At one time, Buddha,

together with 1,250 devoted Dharma-

seekers, was staying in the Jeta grove,

outsideofShravasti,acityinnorthernIndia.

One day, at mealtime, the World-honored

OneputonHis robeand,carryingHisbowl,

madeHiswayintothegreatcityofShravasti

to receiveofferings of food. In themidst of

the city, He walked from door to door,

according to tradition. In this way, all

virtuous men and women were given an

opportunitytolearnthepracticeofcharity.

Then Buddha returned to His retreat and

tookHismeal.WhenHehadfinished,Heput

awayHis robe and eating bowl,washedHis

feet,arrangedHisseatandsatdown.

65

InthemidstofthedevotedDharmaseekers

was the venerable Subhuti. When the

assembly had fallen silent, he arose,

uncoveredhis rightshoulder,kneltuponhis

right knee, and, respectfully putting his

palms together in gassho, addressed

Buddha.

SUBHUTI: World-honored One, it is most

precioushowmindful theTathágata isofall

the Bodhisattvas, protecting and instructing

them so well! World-honored One, if

virtuous men and women wish to realize

Supreme Enlightenment, how should they

abide and how should they control their

thoughts?

BUDDHA: Very good, Subhuti! Just as you say, the

Tathágata is ever-mindful of all the Bodhisattvas,

protectingand instructing themwell. Now listenand

take my words to heart: I will tell you how virtuous

men and women who wish to realize Supreme

Enlightenment should abide and how they should

controltheirthoughts.

SUBHUTI:World-honoredOne,withjoyfulanticipation

welongtohear.

BUDDHA: Subhuti, Bodhisattvas should

disciplinetheirthoughtsasfollows:All living

beings, whether born from eggs, from

wombs,frommoistureorbytransformation;

whetherwithformorwithoutform;whether

in a state of thinking or free from thought-

necessity, or wholly beyond all thought

realms – all these are led by me to attain

Unbounded Nirvana. Yet even when

uncountable, immeasurable numbers of

beingshavebeenliberated,intruthnobeing

has been liberated. Why is this Subhuti?

BecauseifaBodhisattvaholdstheideaofan

66

ego-entity, a personality, a being or a

separated individuality, he is not a true

Bodhisattva.

Furthermore, in the practice of charity, a

Bodhisattvashouldbedetached. Heshould

practice charity without regard to

appearances,withoutregardtosound,odor,

touch,flavororanyquality.Inthisway,the

Bodhisattva should practice charity without

attachment. When a Bodhisattva practices

charitywithout cherishingany ideaof form,

hismeritwillbeinconceivable.

Subhuti,what do you think: Can youmeasure all the

spaceextendingeastwards?

SUBHUTI:No,World-honoredOne,Icannot.

BUDDHA: Then can you measure all the space

extending southward,westward, northward or in any

otherdirection,includingnadirandzenith?

SUBHUTI:No,World-honoredOne,Icannot.

BUDDHA: Well, Subhuti, equally immeasurable is the

merit of a Bodhisattva who practices charity without

any attachment to appearances. Bodhisattvas should

persevereone-pointedlyinthisinstruction.

BUDDHA: Tell me, is the Tathágata to be

recognizedbysomematerialcharacteristics?

SUBHUTI: No, World-honored One, the

Tathágata cannot be recognized by any

material characteristic. Andwhy? Because

the Tathágata has said that material

characteristics are not, in fact, material

characteristics.

BUDDHA: Subhuti, wherever there are

material characteristics, there is delusion,

but whoever understands that all

67

characteristicsare,infact,no-characteristics,

seestheTathágata.

SUBHUTI: World-honored One, will there

alwaysbe thosewhowillperceive the truth

of these teachings after coming to hear

them?

BUDDHA:Subhuti,attheendofthelastfive

hundredyearperiod,followingthedeclineof

the Good Doctrine, there will still be self-

controlledmenandwomen,rootedinmerit,

who will perceive the truth of these

teachings. But such beings have not

strengthened their root of merit under just

one Buddha, or two Buddhas, or three, or

four, or five Buddhas, but under countless

Buddhas; and their merit is of every kind.

Thesemenandwomen,coming tohear the

teachings, will have immediate insight into

theirprofound truth,and theTathágatawill

recognize them. Hewill clearly perceive all

those of pure heart and the magnitude of

their moral excellence. Because such men

and women will not fall back to cherishing

the idea of an ego-entity, a personality, a

being,or a separated individuality, theywill

not fall back to the ideaof things ashaving

intrinsicqualities,orevenofthingsasdevoid

ofintrinsicqualities.

Andwhy?Becauseifsuchmenandwomen

allowedtheirmindstograspandholdonto

anything, theywouldbecherishing the idea

ofanego-entity,apersonality,abeing,ora

separated individuality. And if theyheldon

to the notion of things as having intrinsic

qualities, theywould be cherishing the idea

of an ego-entity, personality, being or

separated individuality. So one should not

68

beattachedtothingsasbeingpossessedof,

ordevoidof,intrinsicqualities.

This isthereasonwhytheTathágataalways

teachesthesaying:ThisDharmaislikearaft.

The Buddha-teaching must be relinquished;

howmuchmoresomis-teaching!

********

BUDDHA: Subhuti, has the Tathágata

realized Supreme Enlightenment? Has the

Tathágataateachingtoexpound?

SUBHUTI: As I understand Buddha’s

meaning, there is no formulation of truth

called Supreme Enlightenment. Moreover,

theTathágatahasnoformulatedteachingto

expound.Andwhy?BecausetheTathágata

has said that truth is uncontainable and

inexpressible.Itneitheris,norisitnot.

Thus, it isthatthisunformulatedPrinciple is

thefoundationofthedifferentsystemsofall

thesages.

BUDDHA: If anyone filled three thousand galaxies of

worldswiththeseventreasuresandgaveitallawayin

giftsofalms,wouldhegaingreatmerit?

SUBHUTI:Greatindeed,World-honoredOne!Because

merit is no other than no-merit, the Tathágata has

characterizedthemeritasgreat.

BUDDHA: And yet, if anyone received and retained

only four linesof this Sutraand taughtandexplained

themtoothers,hismeritwouldbethegreater.Why?

Because,Subhuti,fromThisarisesallteachingsandall

Buddhas.

BUDDHA:Whatisknownas“theteachingof

Buddha”isnot,infact,Buddha-teaching.

69

Subhuti, does one who has entered the

stream of Holy Life say to himself, “I have

becomeastream-entrant.”?

SUBHUTI: No, World-honored One –

because“stream-entrant” ismerelyaname.

There is no stream-entering. The disciple

who pays no regard to form, sound, odor,

taste,touchoranyqualityiscalledastream-

entrant.

BUDDHA: Does an adeptwho is subject to

onlyonemorerebirthsaytohimself,“Iama

once-to-be-reborn.”?

SUBHUTI: No,World-honoredOne-because

“once-to-be-reborn” is merely a name.

There is no passing away or coming into

existence. The adept who realizes this is

called“once-to-be-reborn.”

BUDDHA: Does a venerable one who will never be

reborn again as a mortal say to himself “I will not

return.”?

SUBHUTI: No, World honored One-because “non-

returner”ismerelyaname.Thereisnonon-returning.

Thereforethedesignation“non-returner.”

BUDDHA:Doesaholyonesaytohimself,“I

amaholyone?”

SUBHUTI: No, World honored One –

becausethereisnosuchconditionasbeinga

holyone.World-honoredOne,ifaholyone

said to himself, “Such am I,” he would

necessarilybecherishingtheideaofanego-

entity, apersonality, abeingora separated

individuality.World-honoredOne,when the

Buddha declares that I excel among holy

meninquintessentialsamadhi,indwellingin

seclusionandinfreedomfrompassions,Ido

70

notsaytomyself,“Iamaholyone,freefrom

passions.” World-honored One, if I said to

myself, “Sucham I,”youwouldnotdeclare,

“Subhutifindshappinessabidinginpeace,in

seclusion.” This is because Subhuti abides

nowhere. Therefore he is called Subhuti,

Joyful-Abider-in-Peace,DwellerinSeclusion.

BUDDHA:Intheremotepast,whentheTathágatawas

revealedinDipankaraBuddha,didhehaveanydegree

ofattainmentintheDharma?

SUBHUTI: No, World-honored One. When the

Tathágatawas revealed inDipankara Buddha, he had

nodegreeofattainmentintheDharma.

BUDDHA: Does a Bodhisattva establish any majestic

Buddha-lands?

SUBHUTI: No,World-honoredOne – because setting

forthmajestic Buddha-lands is not amajestic setting-

forth;thisismerelyaname.

BUDDHA: All Bodhisattvas, lesser and great, should

develop a pure, lucidmind, not depending on sound,

flavor, touch, odor or any quality. A Bodhisattva

should develop a mind that alights on nothing

whatsoever.

This may be likened to a human body as large as

mighty Mount Sumeru. What do you think, would

suchabodybegreat?

SUBHUTI: Great indeed,World-honoredOne. This is

becauseBuddhahasexplainedthatnobodyiscalleda

greatbody.

********

BUDDHA: Subhuti, if there were as many Ganges

Rivers as the sand grains of the Ganges, would the

sandgrainsofthemallbemany?

SUBHUTI: Many indeed, World-honored One! Even

the Ganges Rivers would be innumerable; howmany

moresowouldbetheirsandgrains!

71

BUDDHA: Ifavirtuousmanorwoman, foreachsand

grain inall thoseGangesRivers, filled three thousand

galaxiesofworldswiththeseventreasuresandgaveit

allawayingiftsofalms,wouldhegaingreatmerit?

SUBHUTI:Greatindeed,World-honoredOne!

BUDDHA: Andyetthemeritwouldbefargreater ifa

virtuous person studied this Sutra and taught others

onlyfourlines.

Furthermore, wherever this Sutra is proclaimed by

even so little as four lines, that place should be

venerated by the whole realm of Heavenly Beings,

Men, and Titans as if it were a Buddha shrine. How

muchmoreblessed isonewho is able to receiveand

retainthewhole,andreadandreciteitthroughout!

Such a one attains the highest and most wonderful

truth. Wherever this sacred teaching may be found,

you should conduct yourself as if in the presence of

Buddhaanddisciplesworthyofhonor.

SUBHUTI: World-honored One, by what

name should this Sutra be known, andhow

shouldwereceiveandretainit?

BUDDHA: This Sutra should be known as

“The Diamond of Perfect Wisdom.”

According to Buddha’s teaching, Perfect

Wisdom is not really such. “Perfect

Wisdom” is justanamegivento it.Subhuti,

hastheTathágataateachingtoexpound?

SUBHUTI: World-honored one, the

Tathágatahasnothingtoteach.

BUDDHA: Whatdoyouthink? Wouldtherebemany

atomsinthreethousandgalaxiesofworlds?

SUBHUTI:Manyindeed,World-honoredOne!

BUDDHA:TheTathágatadeclaresthatalltheseatoms

arenot really such; theyare justcalled“atoms.” The

Tathágatadeclaresthataworldisnotreallyaworld;it

isjustcalleda“world.”

72

SubhutimaytheTathágataberecognizedbythethirty-

twocharacteristicsofanoutstandingsage?

SUBHUTI:No,World-honoredOne,theTathágatamay

not be recognized by these thirty-two characteristics.

Andwhy? Because the Tathágata has explained that

the thirty-twocharacteristicsarenot really such; they

arejustcalledthe“thirty-twocharacteristics.”

BUDDHA: If, on the one hand, a virtuous

person sacrifices asmanyofhis lives as the

sandgrainsoftheGangesand,ontheother

hand, anyone retains only four lines of this

Sutra, and teaches and explains them to

others, the merit of the latter will be the

greater.

SUBHUTI: I am deeply moved, World-

honored One. It is a most precious thing

that you should deliver this supremely

profoundteaching.NeverhaveIheardsuch

anexpositionsinceofoldmyeyeofwisdom

firstopened.World-honoredOne, if anyone

listens to this teaching in faithwith a pure,

lucidmind, hewill immediately conceive an

idea of Fundamental Reality. Such a one

establishes the most remarkable virtue.

World-honored One, such an idea of

Fundamental Reality is not, in fact, a

distinctive idea; therefore, the Tathágata

teachesthat“IdeaofFundamentalReality”is

justaname.

World-honored One, having listened to this

teaching, I receive and retain it with faith

and understanding. This is not difficult for

me, but in ages to come – in the last five

hundred years – if there are men and

women coming to hear this teaching, who

receive and retain it with faith and

understanding, theywillbepersonsofmost

73

remarkable achievement. And why?

Becausetheywillbefreefromtheideaofan

ego-entity, free from the idea of a

personality, free from the idea of a being,

and free from the idea of a separated

individuality. And why? Because the

distinguishingof an ego-entity is erroneous.

Likewise, thedistinguishingofapersonality,

or a being, or a separated individuality is

erroneous. Consequently, all those who

have left behind every phenomenal

distinctionarecalledBuddhas.

********

BUDDHA: Anyone who listens to this

teachingandfeelsneitheralarmnorawenor

dread is one of remarkable achievement.

The Tathágata teaches that the Highest

Perfection is not, in fact, the true Highest

Perfection; such is merely a name. The

Tathágata teaches that the Perfection of

Patience is not the true Perfection of

Patience; such ismerelyaname. Subhuti, I

remember that long ago, sometime during

my past five hundredmortal lives, Iwas an

asceticpracticingpatience. Eventhen Iwas

freefromdistinctionsofseparatedselfhood.

Whenmybodywasmutilated,my limbscut

awaypiecebypiecebytheRajahofKalinga,

had I been bound by distinctions of a

separatedindividuality,feelingsofangerand

hatredwouldcertainlyhavebeenarousedin

me.

Therefore, Subhuti, Bodhisattvas should

leavebehindallphenomenaldistinctionsand

arouse the thought of Supreme

Enlightenment by not allowing the mind to

dependonnotionsevokedbysounds,odors,

flavors,touch-contactsoranyqualities. The

74

mind should be kept independent of any

thoughtsthatariseinit.Iftheminddepends

on anything, it has no sure haven. This is

why Buddha teaches that the mind of a

Bodhisattva should not accept the

appearances of things when exercising

charity. AsBodhisattvaspracticecharity for

the welfare of all living beings, they should

doso in thismanner. Justas theTathágata

declares that characteristics are not

characteristics, soHe declares that all living

beingsarenot,infact,livingbeings.

TheTathágataisHewhodeclaresthatwhich

is true, that which is fundamental, that

which isultimate. Hedoesnotdeclare that

which is deceitful. That truth to which the

Tathágata has attained is neither real nor

unreal.

Subhuti, if a Bodhisattva practices charity

withmindattachedtonotionsofform,heis

likeamangropingsightlessinthedark.Buta

Bodhisattvawhopracticescharitywithmind

detachedfromformis likeamanwithopen

eyes in the radiant glory of themorning, to

whomallkindsofobjectsareclearlyvisible.

If there are virtuousmen andwomen in future ages,

abletorecitethisSutrainitswholeness,theTathágata

will clearly recognize them by means of his Buddha

knowledge, and each one of them will bring

immeasurablemerittofruition.

If,ontheonehand,avirtuouspersonperformsinthe

morning asmany charitable acts of self denial as the

sandgrainsoftheGanges,andperformsasmanyagain

inthenoondayandasmanyagainintheevening,and

continues doing so throughout numberless ages, and

if, on the other hand, anyone listens to this teaching

with faith and without contention, the latter will be

the more blessed. But how can any comparison be

75

made with one who writes it down, retains it, and

explainsittoothers!

Subhuti,wecan summarize thematterby saying that

thefullvalueofthisteachingcanneitherbeconceived

nor estimated, nor can any limit be set to it. The

Tathágatahasdeclaredthisteachingforthebenefitof

initiatesof the SupremeWay. Whoever can study it,

recite itandspreaditabroadwillbeclearlyperceived

bytheTathágataandwillachieveaperfectionofmerit

beyond calculation – unlimited, inconceivable! In

every case, such a one will exemplify Supreme

Enlightenment,becausethosewhofindconsolationin

limited doctrines involving the conception of a

separatedindividualityareunabletoreciteandopenly

explainthisteaching.

Ineveryplacewhere this teaching is tobe found, the

whole realm of Heavenly Beings, Men, and Titans

shouldofferworship. Suchaplace is sanctified likea

shrineandshouldbeveneratedbyallwithceremonial

bows and circumambulations and with offerings of

flowersandincense.

Furthermore,ifvirtuousmenandwomenwhoreceive

this teaching are downtrodden, their unfortunate

destiny is the inevitableresultofKarmacommitted in

their past mortal lives. By virtue of their present

misfortunes, the effects of their past will be worked

out, and then they will be in a position to realize

SupremeEnlightenment.

Subhuti, I rememberthe infinitelyremotepastbefore

Dipankara Buddha. There were 84,000 myriads of

multi-millions of Buddhas, and to all these I made

offerings: all these I servedwithout the least traceof

fault. Nevertheless, if anyone is able to recite this

teaching at the end of the last five-hundred-year

period,hewillgainsuchmeritthatmineintheservice

ofall theBuddhascouldnotbereckonedasoneone-

hundredth part of it, not even one thousand myriad

multi-millionth part of it. Indeed, no comparison is

possible!

Subhuti, ifIfullydetailedthemeritgainedbyvirtuous

men and women coming to study and recite this

teachinginthelastperiod,myhearerswouldbefilled

with doubt and might become suspicious and

unbelieving. The significance of this teaching and its

rewardsarebeyondconception.

76

SUBHUTI: World-honored One, if virtuous men and

women wish to realize Supreme Enlightenment, how

should they abide and how should they control their

thoughts?

BUDDHA: Virtuous men and women who

wishtorealizeSupremeEnlightenmentmust

resolvetoliberatealllivingbeings,yetwhen

allhavebeenliberated,intruthnotanyone

is liberated. Why is this? If a Bodhisattva

cherishes the idea of an ego-entity, a

personality, a being or a separated

individuality, he is consequently not a

Bodhisattva. This isbecause inreality there

isnoformulaforSupremeEnlightenment.

Subhuti,whentheTathágatawasrevealedin

DipankaraBuddhawasthereanyformulafor

therealizationofSupremeEnlightenment?

SUBHUTI: No, World honored One. As I

understandBuddha’smeaning,therewasno

formula by which the Tathágata realized

SupremeEnlightenment.

BUDDHA:Hadtherebeenanysuchformula,

DipankaraBuddhawouldnothavepredicted

that in theagesof the future Iwould come

to be a Buddha called Shakyamuni. But

Dipankara Buddha made that prediction

because there isactuallyno formula for the

realization of Supreme Enlightenment. In

caseanyonesaysthattheTathágatarealized

Supreme Enlightenment, I tell you truly,

Subhuti, that there is no formula by which

Buddha realized it. The basis of the

Tathágata’s realization of Supreme

Enlightenmentiswhollybeyond;itisneither

real nor unreal. Therefore I say that the

77

whole realm of formulations is not really

such;itisjustcalled“realmofformulations.”

Acomparisonmaybemadewiththeideaofagigantic

humanbody.

SUBHUTI: TheWorld-honoredOne has declared that

such is not a great body; “a great body” is just the

namegiventoit.

********

BUDDHA:Subhuti,itisthesameconcerning

Bodhisattvas.IfaBodhisattvaannounces,“I

will liberate all living creatures,” he is not

rightly called a Bodhisattva. There is really

no such condition as that called

Bodhisattvaship. Buddha teaches that all

thingsaredevoidofselfhood,ofpersonality.

If a Bodhisattva says, “I will produce great

Buddha lands,” do not call him a

Bodhisattva,becausetheproductionofgreat

Buddha lands isnotreallysuch,but just the

labelgiventoit.

Bodhisattvas who are wholly devoid of any

conception of separate selfhood may be

trulycalledBodhisattvas.

Subhuti,doestheTathágatahavethehumaneye?

SUBHUTI:Yes,World-honoredOne,Hedoes.

BUDDHA:DoestheTathágatahavethedivineeye?


BUDDHA:DoestheTathágatahavethewisdomeye?


BUDDHA:DoestheTathágatahavetheDharmaeye?


78

BUDDHA:DoestheTathágatahavetheBuddhaeyeof

omniscience?


BUDDHA: Subhuti, concerning the sand grains of the

Ganges,hastheBuddhataughtaboutthem?

SUBHUTI:Yes,World-honoredOne,theTathágatahas

taughtconcerningthesegrains.

BUDDHA: If there were as many Ganges

RiversasthesandgrainsoftheGanges,and

if there were a Buddha land for each sand

graininallthoseGangesRivers,wouldthose

Buddhalandsbemany?

SUBHUTI: Many indeed, World-honored

One!

BUDDHA: And yet, however many living

beings there are in all those Buddha lands,

thoughtheyhavemanymodesofmind, the

Tathágata understands them all – because

the Tathágata teaches that there is no such

thing asMind; it is just called “Mind.” It is

impossibletoretainpastmind,impossibleto

hold on to presentmind, and impossible to

graspfuturemind.

Subhuti, if anyone filled three thousand galaxies of

worldswiththeseventreasures,andgaveitallawayin

giftsofalms,wouldhegaingreatmerit?

SUBHUTI: Yes, indeed,World-honoredOne,hewould

gaingreatmerit!

BUDDHA:Ifsuchmeritwerereal,theTathágatawould

not have declared it to be great. But because it is

without foundation, the Tathágata characterized it as

“great.”

Subhuti,cantheBuddhabeperceivedbyHisperfectly-

formedbody?

79

SUBHUTI: No, World-honored One, the Tathágata

cannot be perceived by his perfectly-formed body –

becausetheTathágatateachesthataperfectlyformed

body isnotreallysuch; it ismerelycalleda“perfectly

formedbody.”

BUDDHA: Can the Tathágata be perceived

by means of any phenomenal

characteristics?

SUBHUTI: No, World-honored One, the

Tathágata may not be perceived by any

phenomenal characteristics, because the

Tathágata teaches that phenomenal

characteristics are not really such; they are

merely termed “phenomenal

characteristics.”

BUDDHA: IfanyonesaysthattheTathágata

presents a teaching, he really slanders

Buddha and is unable to explain what I

teach. As to any Truth-declaring system,

Truth isundeclarable, so “anenunciationof

Truth”isjustthenamegiventoit.

SUBHUTI: World-honored One, in the ages

of the futurewill therebemenandwomen

coming tohear this teachingwhowill grasp

itsprofoundmeaning?

BUDDHA: Those to whom you refer are

neither living beings nor nonliving beings –

because “living beings” are not really such;

theyarejustcalledbythatname.

********

SUBHUTI: World-honored One, in the

realization of Supreme Enlightenment, did

Buddhaacquirenothingwhatsoever?

80

BUDDHA: Just so, Subhuti, I acquired and

receivednothingatall.

This is everywhere, without differentiation

or degree; therefore it is called "Supreme

Enlightenment.” It is straightly realized by

freedom from separate personal selfhood

andbycultivatingallkindsofgoodness.

But, though we speak of “goodness,” the

Tathágata declares that there is no

goodness.Suchismerelyaname!

Ifthereisonewhogivesawayingiftsofalms

amassoftheseventreasuresequalinextent

toasmanymightyMountSumerusas there

would be in three thousand galaxies of

worlds, and if there is another who selects

only four lines from this Sutra of Perfect

Wisdom and clearly expounds them to

others, the merit of the latter is so much

greaterthanthatoftheformerthattheyare

notcomparable!

Letnoonesay that theTathágatacherishes

the idea “I must liberate all living beings.”

Allow no such thought, Subhuti! In reality,

thereareno livingbeingstobe liberatedby

theTathágata.Iftherewerelivingbeingsfor

the Tathágata to liberate, He would be

deceived by the idea of a separate

individuality.

Though ordinary people believe ego to be

real, the Tathágata declares that ego is not

different from non-ego. Those whom the

Tathágatareferstoas“ordinarypeople”are

not really ordinary people. Such is merely

anotherterm.

81

Subhuti, can the Tathágata be perceived by

thethirty-twocharacteristicsofagreatman?

SUBHUTI: Yes, certainly the Tathágata can

beperceivedbythem.

BUDDHA:Subhuti,iftheTathágatacouldbe

perceived by such characteristics, any great

imperial ruler would be the same as the

Tathágata!

SUBHUTI: World-honored One, as I

understand the meaning of the Buddha’s

words,theTathágatacannotbeperceivedby

thethirty-twocharacteristics.

BUDDHA:

WhoseesMebyForm,

WhoseeksMebySound,

Wronglyturnedarehis footstepson

theWay,

Forhecannotperceivethe

Tathágata.

Subhuti, theTathágata’s realizationwasnot

byreasonofHisperfectform.Ontheother

hand, ifyouthinkthatanenlightenedbeing

is one who declares that all manifest

standards are extinguished, do not be

deceived – because one who has realized

SupremeEnlightenmentdoesnotaffirmany

formula that advocates the annihilation of

anything.

IfaBodhisattvabestowsincharityenoughof

theseventreasurestofillasmanyworldsas

there are sand grains in the Ganges River,

and another, realizing that all things are

egoless, attains perfection through patient

forbearance, themerit of the latter will far

82

exceed that of the former, because all

Bodhisattvasareinsentienttotherewardsof

merit.

SUBHUTI: What does it mean, World-

honored One, that Bodhisattvas are

insentienttotherewardsofmerit?

BUDDHA: Bodhisattvas who achieve merit

arenotboundbydesireforrewards.

Ifanyonesays that theTathágatacomes,or

goes, or sits, or lies down, he fails to

understand my teaching – because the

Tathágataneithercomesfromanywherenor

goes to anywhere. Therefore He is called

“Tathágata.”

Subhuti, if a virtuous person ground an

infinite number of galaxies to dust, would

theresultingminuteparticlesbemany?

SUBHUTI: Many indeed, World-honored

One!Andwhy?Becauseifsuchwerereally

minute particles, Buddha would not have

spoken of them as minute particles. As to

this, Buddhahas declared that they arenot

really such. “Minute particles” is just the

name given to them. Also, World-honored

One,when theTathágata speaksofgalaxies

ofworlds, thesearenot reallyworlds; for if

reality could be attributed to a world, it

would be a self-existent universe, and the

Tathágata teaches that there is really no

such thing. “Universe” ismerely a figure of

speech.

BUDDHA: Words cannot explain the real

natureoftheuniverse.Onlyordinarypeople

boundbydesiremakeuseofthesearbitrary

distinctions.

83

If anyone says that Buddha declares any

concept of ego, do you consider that he

understandsmyteachingcorrectly?

SUBHUTI: No, World-honored One, such a

one would not have any sound

understanding of the Tathágata’s teaching,

because the World-honored One declares

that notions of selfhood, personality, entity

and separate individuality as really existing

are erroneous – these terms are merely

figuresofspeech.

BUDDHA: Those who aspire to realize

Supreme Enlightenment should understand

all varieties of things in the same way and

cut off the arising of viewswhich aremere

aspects. As regards aspects, the Tathágata

declares that, in reality, they are not such.

Theyarejustcalled“aspects.”

Subhuti, someone might fill innumerable

worldswiththeseventreasuresandgiveall

away in gifts of alms, but if any virtuous

person awakens the thought of

Enlightenmentandtakesevenonlyfourlines

from this Sutra, reciting, using, receiving,

retaining and spreading them abroad and

explaining them for thebenefit ofothers, it

will be far more meritorious. In what

mannermayheexplainthemtoothers? By

detachmentfromappearances,byabidingin

realtruth.

SoItellyou:

Allcompositethings

Arelikeadream,afantasy,

abubbleandashadow,

Arelikeadewdropand

84

aflashoflightning.

Theyarethustoberegarded.

–andsoyoushould

Thinkinthisway

ofallthisfleetingworld:

Asastaratdawn,

abubbleinastream,

Adewdrop,aflashoflightning

inasummercloud,

Aflickeringlamp,aphantom,

andadream.

NARRATOR: When Buddha finished this

teaching, the venerable Subhuti, together

with the bhikshus, bhikshunis, lay-brothers

andsisters,andthewholerealmofHeavenly

Beings,MenandTitans,were filledwith joy

by His teaching and, taking it sincerely to

heart,theywenttheirways.

___________________________

Calligraphy by Genki Roshi. “The Great Tao Has

No Gate,” the first line of Zen Master Daido

Mumon’spoeminhisprefacetotheMumonkan

(GatelessGatecollectionofZenkoans).

85

AncestorDedication

The Dharma Treasure shines in the Ocean of

Shunyata.ThewavesofSamsaracomeandgo.

Transcendingancientandmodern

InthemidstofimperturbableSamadhi,

Theformofno-formrevealsEver,everandforever...

Onthis______dayof________,20XX

Offeringincense,flowers,light,fruit,sweetsandtea.

With chantingofGreatCompassionateDharani, Let

usdedicateto:

RinzaiGigenZenjiDaiOsho(d.867,Jan.10th)

HakuinEkakuZenjiDaiOsho(d.1769,Jan.18th)

ShinkyoShitsuSochuZenjiDaiOsho

(1921-1990,Jan.26th)

BuddhaShakyamuniNyoraiDaiOsho

(d.486BCE?,Feb.15th)

YohoShitsuGenpoZenjiDaiOsho

(1872-1959,Feb.22nd)

MuHoGenkiZenjiDaiOsho(1933-2013,Feb.24th)

SoenGenjuNakagawaZenjiDaiOsho

(d.1984,March11th)

ChoroAnNyogenSenzakiDaiOsho

(1876-1958,May7th)

YamamotoGempoZenjiDaiOsho

(1886-1961,June3rd)

BodhidharmaDaishiDaiOsho(Oct.5th)

RyogaKutsuSoyenShakuZenjiDaiOsho

(1893,1859-1919,Nov.1st)

MaythelineageofDharmashineevermorebrightly,

AndmaytheflowersalwaysbloomatShorin-ji,The

templeofthefirstZenPatriarch.

LetTrueDharmacontinue


DaiBaiZanChoBoZenTemple

BecomeComplete

JIHOSANSHIISHIFU

SHISONBUSAMOKOSA

MOKOHOJAHOROMI

86

Buddha’sEnlightenment

Dedication

There is a reality even prior to heaven and

earth.Indeedithasnoform,muchlessaname.

Callingforththatoneshinningalone.

Onthismorningofthe8thDayofRohatsu

We offer incense, flowers, light, fruit, sweets

andtea.WithchantingofGreatCompassionate

Dharani,letuscelebratetheenlightenmentof

BuddhaShakyamuniNyoraiDaiOsho(d.486?BCE)

May the light of Buddha’s Wisdom shine

brighter and brighter. And may the wheel of





BecomeComplete

JIHOSANSHIISHIFU

SHISONBUSAMOKOSA

MOKOHOJAHOROMI

___________________________

Buddha’sBirthdayDedication There is a reality even prior to heaven and

earth.Indeedithasnoform,muchlessaname.

Callingforththatoneshiningalone.

On this 8th Day of April 20XX, the 2,5xx year

afterthehistoricalBuddha’sdeath.

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We offer incense, flowers, light, fruit, sweets

andtea.WithchantingofGreatCompassionate

Dharani,letuscelebratethebirthof

BuddhaSakyamuniNyoraiDaiOsho(d.480BCE)

May the light of Buddha’s Wisdom shine

brighter and brighter. And may the wheel of





BecomeComplete

JIHOSANSHIISHIFU

SHISONBUSAMOKOSA

MOKOHOJAHOROMI

__________________________

VerseofAmbrosialNectar

GOKINKAMMOSHIJIRAI

JINSHISONENKUNTEJU

USHUSHUNSANRINRIKU

ZUNSHINJIRAIJIMPASHIN

Havingpouredambrosialnectaroverall

Buddhas,

Purity,wisdomandsolemnityunitewith

mercifulvirtue.

Mayallbeingsbeemancipatedfrom

impediments,

AndmaywereunitewiththepureDharma

bodyoftheBuddha.

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NewYear’sDedication

DAIHANNYA-HARAKIKYO-TONOSANZO-

GENJO-BUJO-YAKU

Buddha Nature pervades the whole universe

and we profess that all beings reveal it right

herenow.

The Dharma Treasure shines in the Ocean of

Shunyata.ThewavesofSamsaracomeandgo.

Transcendingancientandmodern

InthemidstofimperturbableSamadhi,

The form of no-form reveals Ever, ever and

forever...

Onthis1stDayofJanuary,20XX

Offering incense, flowers, light, fruit, cake and

tea. With chanting of Great Compassionate

Dharani,

We offer our caring heart to this world of

sufferingandjoy,

Giving thanks to and uniting with the Endless

Dimensions of Universal Life that have

manifestedasthemanyBuddhas,Bodhisattvas,

andDharmaAncestors.

May the lineage of Dharma shine ever more

brightly andmay the flowers always bloom at

Shorin-ji,thetempleofthefirstPatriarch.

May all beings become complete in the

perfection beyond all understanding,

throughout the Ten Directions, in the Three

Worlds of Time, as evidenced by all Awakened

Ones.Throughourefforts,mayweallprogress

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together towardsaworldofpeace, justiceand

harmonywithNature.




BecomeComplete

We declare that the Transcendental Wisdom

unitesall.

JIHOSANSHIISHIFU

SHISONBUSAMOKOSA

MOKOHOJAHOROMI

___________________________

Zendo calligraphy by Yamanouchi Sensei of

popular Zen saying, “Haku Un Mu Shin,” or

“WhiteCloudsNoMind.”

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JOJUDHARANI

JizoDaiBosatsu(Ksitigharba-Bodhisattva)

ONKAKAKABISAMMAEISOWAKA

BenzaitenDharani

ONSORASOBATEIEISOWAKA

ShoboKuji(LetTrueDharmaContinue)

ONABEIDABIDEISOWAKA

GyakuOnJinShu(PurificationDharani)

NAMUFUDOYA

NAMUDABOYA

NAMUSHUNGYAYA

NAMUJIHOSHIFU

NAMUSHIFUSAMOKOSA

NAMUSHISHINSUN

NAMUSHUSHI

SARAGYA

SARAGYA

SARAGYA

MUTONANKI

AGYANIKI

NIGYASHIKI

AGYANAKI

HARANIKI

ABIRAKI

HADAIRIKI

SHIKKOSHIKKO

MAKUTOKUKUJU

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DaiRyuO(TempleGuardians)

NANDARYUO

BATSUNANDARYUO

SHAKARARYUO

WASHUKITSURYUO

TOKUSHAKARYUO

ANABADATTARYUO

MANASHIRYUO

UHARARYUO

YakuShiNyoRai(Bhaisajya-guru)

ONKOROKORO

SENDARIMATOGI

SOWAKA

IDaTen(Skanda-TempleProtectingDeity)

ONITATEITAMOKOTEITA

SOWAKA

KanzeonDaiBosatsu(Avalokiteshvara-Bodhisattva)

ONARORlKYASOWAKA

ShuYaJin(NightWatchDeity)

ONBASAMBA

ENTEISHUYAJIN

SOWAKA

KoMyoDharani(BrightLightDharani)

ONABOKYA

BEIROSHANO

MAKABODARA

MANIHANDOMA

JIMBARAHARABARITAYAUN

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DaiHiShuDharani(TheGreatCompassionateDharani)

NAMUKARATANNO

TORAYAYANAMUORIYABORYOKICHI

SHIFURAYAFUJISATOBOYA

MOKOSATOBOYAMOKOKYARUNIKYAYA

ENSAHARAHAEISHUTANNOTONSHA

NAMUSHIKIRITOIMOORIYABORYOKICHI

SHIFURARITOBONAMUNORAKIJIKIRI

MOKOHODOSHAMISABOOTOJOSHUBEN

OSHUINSABOSATONOMOBOGYA

MOHATECHOTOJITOENOBORYOKI

RYOGYACHIKYARYACHIIKIRIMOKO

FUJISATOSABOSABOMORAMORA

MOKIMOKIRITOINKURYOKURYO

KEMOTORYOTORYOHOJAYACHI

MOKOHOJAYACHITORATORACHIRINI

SHIFURAYASHAROSHARO

MOMOHAMORAHOCHIRIIKI-IKI

SHINOSHINOORASANFURASHARI

HAZAHAZAFURASHAYAKURYOKURYO

MORAKURYOKURYOKIRISHAROSHARO

SHIRISHIRISURYOSURYOFUJIYAFUJIYA

FUDOYAFUDOYAMICHIRIYANORAKIN

JICHIRISHUNINOHOYAMONOSOMOKO

SHIDOYASOMOKOMOKOSHIDOYA

SOMOKOSHIDOYUKISHIFURAYA

SOMOKONORAKINJISOMOKO

MORANORASOMOKOSHIRASUN

OMOGYAYASOMOKO

SOBOMOKOSHIDOYASOMOKOSHAKIRA

OSHIDOYASOMOKO

HODOMOGYASHIDOYASOMOKONORAKIN

JIHAGYARAYASOMOKOMOHORISHIN

GYARAYASOMOKONAMUKARATANNO

TORAYAYANAMUORIYABORYOKICHI

SHIFURAYASOMOKOSHITEDOMODORA

HODOYASOMOKO

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AmitabhaBuddhaDharani

ONAMIRITA

TEISEIKARAUN

DaiNichiNyorai

ONABIRAUNKEN

BAZARADATOBAN

FudoMyo-oDharani

NOMAKUSANMANDA

BAZARADANSENDA

MAKAROSHADASOWATAYA

UNTARATAKANMAN

___________________________

TheFourNobleTruths

The Buddha speaks of the Way to his disciples at

DeerParkinhisfirstsermon.

“Therearefourtruths:

I)TheexistenceofDukkha

(i.e.Suffering-Struggle-Sorrow)

II)ThecauseofDukkha

(ignorance,attachment,repulsion)

III)TheCessationofDukkha

(enlightenment,Nirvana,Satori)

IV)ThePaththatleadstothecessationofDukkha.

Disciples,IcallthesetheFourNobleTruths.Thefirst

istheexistenceofsuffering.Birth,oldage,sickness,

and death are suffering. Sadness, anger, jealousy,

worry, anxiety, fear, and despair are suffering.

Separationfromlovedonesissuffering.Association

withthoseyouhateissuffering.Desire,attachment,

and clinging to the five aggregates [matter,

sensation, perception, mental formations,

consciousness]aresuffering.

Disciples, thesecondtruth is thecauseofsuffering.

Because of ignorance, people cannot see the truth

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about life [everything is in flux,nothing is fixed,the

ocean of birth and death, the wheel of becoming,

samsara],andtheybecomecaught in the flamesof

desire, anger, jealousy, grief, worry, fear, and

despair.

Disciples,thethirdtruthisthecessationofsuffering.

Understanding the truth of life [communion with

Nature on all levels, i.e., enlightenment] brings

about the cessation of every grief and sorrow and

givesrisetopeaceandjoy.

Disciples,thefourthtruthisthepathwhichleadsto

the cessationof suffering. It is theNoble Eightfold

Path. Therearetwoextremesthatapersononthe

path should avoid. One is to plunge oneself into

sensual pleasures of excess, and the other is to

practicetoexcessausteritieswhichdeprivethebody

ofitsneeds.Bothoftheseextremesleadtofailure.

ThepathIhavediscoveredistheMiddleWay,which

avoids both extremes and has the capacity to lead

onetounderstandingliberationandpeace.Itisthe

NobleEightfoldPathof:

1)RightUnderstanding(seewhereyouare,havea

goodmap)

2)RightThought(goodattitude,purpose,aspiration

tobewhole)

3)RightSpeech(tellingthetruth,nogossipor

wastedwords)

4)RightAction(compassion,passionatelydoing

whatneedsdoing)

5)RightLivelihood(servingothers,forwarding

community)

6)RightEffort(serenityvs.anxiety)

7)RightMindfulness(awareness,clarity)

8)RightContemplation(dedicatedfocused

meditation)

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Disciples, why do I call this path the Right Path? I

call it the Right Path because it does not avoid or

deny sufferingbut allows for adirect confrontation

with suffering as the means to transform it. The

Noble Eightfold Path is the path of living in

awareness. Mindfulness is the foundation. By

practicing mindfulness, you can develop skills of

contemplation which enable you to attain

Understanding. Thanks to right contemplation you

realize right awareness, thoughts, speech, action,

livelihood, and effort. The Understanding which

develops through direct experience of Dharma

[dynamicTruth]canliberateyoufromeveryshackle

of suffering andgivebirth to truepeaceand joy. I

willguideyoualongthispathofrealization.”

___________________________

SANGEMONConfessionsofSelf-Centered

Behavior

GASHAKUSHOZOSHOAKUGO

KAIYUMUSHITONJINCHI

JUUSHINKUISHISHOSHO

ISSAIGAKONKAISANGE(Repeat3X)

In the past I have caused much harm.

Mygreed,anger,andfollyarisefromthe

beginninglesspast;yet,theyspringfrom

this body, this mouth, and this mind. I

alone am responsible for the suffering

they have brought, and I hereby

renounceandrelinquishthemall.

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SHICHIBUTSUTSUKAINOGECommandmentsoftheSeven

Buddhas

SHOAKUMAKUSA

SHUZENBUGYO

JIJOGOI

ZESHOBUTSUKYO(Repeat3X)

Ishallnotcauseharmofanykind.

Iwillliveinandbeaservanttoallthatisgood.

Ishallcultivatethepuritythatisournature.

ThisisthefullteachingoftheAwakenedOnes.

SANKIKAITheThreeplacesofRefuge

NAMUKIEBUTSU

NAMUKIEHO

NAMUKIESO

IgivemyselftotheBuddha.

(Shakyamuni,theteachers,andtheprocessofmastery)

IgivemyselftotheDharma.

(TheunderlyingfundamentalTruthoftheuniverse).

IgivemyselftotheSangha.

(ThecommunityoffollowersoftheWay).

KIEBUTSUMUJOSON

KIEHORIYOKUSON

KIESOWAGOSON

TheBuddhaIembraceisindeedworthy

ofmydedication.

TheDharmaIacceptisalsoworthyand

withoutblemish.

TheSanghaIjoinisthemodelfor

Harmonyintheworld.

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KIEBUKKYO

KIEHOKYO

KIESOKYO

InowamintheBuddha.

InowamintheDharma.

InowamintheSangha.

___________________________

THETENPRECEPTS

Iwillbereverentialandmindfulwithalllife;I

willnotkillorberuledbyviolence.

Iwillrespectothers’property;Iwillnot

steal.

Iwillbeconsciousandlovinginmy

relationships;Iwillnotberuledbylust.

Iwillhonorhonestyandtruth;Iwillnot

deceive.

Iwillexercisepropercareofmybodyand

mind;Iwillnotbegluttonousorabuse

intoxicants.

Iwillrememberthatsilenceisprecious:Iwill

notgossiporspeakillofothers.

Iwillbehumble;Iwillnotexaltmyselfor

judgeothers.

Iwillbegratefulformylife;Iwillnotcovet

orbedirectedbyenvyorjealousy.

Iwillkeepmymindatpeace;Iwillnotbe

directedbyanger.

Iwillesteemthethreetreasures,the

Buddha,Dharma,andSangha.

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MEALCHANTS

BeforeTheMealHANNYASHINGYO(page3)

NamesoftheTenBuddhas

SHINJINPASHINBIRUSHANOFU.EN

MONHOSHINRUSHANOFU. SEMPAI

KA SHIN SHI KYAMU NI FU. TO RAI A

SANMIRUSONPU.JIHOSANSHIISHI

SHIFU.DAISHINMONJUSHURIBUSA.

DAIANFUGENBUSA.DAIHIKANSHIIN

BU SA. SHI SONBU SAMOKO SA.MO

KOHOJAHOROMI.

Shukuza:[SHUYUJURINYOIANJIN

KOH�OBUHENKY �UKINJ�ORA…]Saiza:[SANTERUMISHIFUKY �UZUNHAKAIY �UJINFUZUNKYUNNYO…]

TheFiveReflections

First,letusreflectonourownwork,andthe

effortofthosewhobroughtusthisfood.

Secondly, let us be aware of the quality of

ourdeedsaswereceivethismeal.

Thirdly,whatismostessentialisthepractice

of mindfulness, which helps us transcend

greed,angeranddelusion.

Fourthly, we appreciate this food, which

sustains the good health of our body and

mind.

Fifthly, inorder to continueourpractice for

allbeings,weacceptthisoffering.

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Saba&TheFiveReflections

[JITENKIJINSHU

GOKINSUJIKYUSUJIHEN

JIHOISHIKIJINKY �UHlTOTSUNIWAK �ONOTASHO(O)HAKARIKANORAISHO(O)HAKARU

FUTATSUNIWAONOREGATOKUGY �ONOZENKETSUTOHAKATTEKUNI �OZUMITSUNIWASHINOFUSEGITOGATONTOO

HANARURUOSHUTOSU

YOTSUNIWAMASANIRY �OYAKUOKOTOTOSURUWAGY �OK �O(O)RY �OZENGATAMENARI

ITSUTSUNIWAD �OGY �O(0)J �OZENGATAMENI

MASANIKONOJIKI0UKUBESHl...IKUIDAN

ISSAIAKUNIKUISHUISSAIZENSANKUIDO

SHOSHUJOKAIKUJ �OBUTSUD �O...]

IKUIDANISSAIAKU

Firstwevowtodonoevil.

NIKUISHUISSAIZEN

Secondwevowtopracticeonlygooddeeds.

SANKUIDOSHOSHUJO

Thirdwevowtocareforallbeings,

KAIKUJ�OBUTSUD �OInordertocultivatethepathofawakening.

AfterTheMeal

WaterOffering[GASSHISENPASSUINYOTENKANROMISEY �OKIJINSHUSHITSURY �OTOKUB �OMAN

ONMAKURASAISOWAKA…]

Morning

Havingfinishedthemorningmeal,

Letuspraythatallbeingsmayaccomplish

Whatevertaskstheyareengagedin

Andbefulfilledwithallthe

BuddhaDharmas.

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VerseafterShukuza[NYAKISHUK �UIT �OGANSHUJ �OSHOSAKAIBENGUSH �OBUPP �O…]

Midday

Havingfinishedthemiddaymeal,

Ourbodilystrengthisfullyrestored,

Ourpowerextendsoverthetenquarters

Andthroughthethreeperiodsoftime

Andwearestrong.

AstotherevolvingwheelofDharma,

Nothoughtiswastedoverit–

Mayallbeingsattaintruewisdom.

VerseafterSaiza[BONJIKIK �OCHISHIKIRIKIJUISHINJIPP �OSANZEY �UYOINTENKAFUZAINENISSAISHUJ �OGYAKUJINZ �U…]

FourGreatVows

SHU-JOMUHENSEIGANDO,

BONOMUJINSEIGANDAN,

HOMONMURYOSEIGANGAKU,

BUTSUDOMUJOSEIGANJO.

CalligraphybythelateSochuRoshiofRyutaku-Ji,given

toGenjoOshowhenhetrainedtherein1981,saying:

“MuShin”or“NoMind.”

dai bai zan cho bo zen ji · reach the most su preme en light en ment. there fore know: praj na pa...

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