The Sutra Book

of Hidden Valley Zen Center

and Mountain Gate Temple
Great is the matter of birth and death—
Life slips quickly by.
Time waits for no one.
Wake up! Wake up!
Don’t waste a moment!
 Part 1: CHANTS

DAILY CHANTS
PRAJNA PARAMITA HRIDAYA.................................................3
HANNYA SHINGYO...................................................................5
KAPLEAU ANCESTRAL LINE.................................................7
TEIDAI DENPO.......................................................................13
PREFACE TO THE RECORD OF RINZAI ESHO ZENJI.......15
DAI HI SHIN DHARANI............................................................17
AFFIRMING FAITH IN MIND.....................................................19
ENMEI JUKKU KANNON GYO..............................................26
10-VERSE KANNON SUTRA FOR EXTENDING LIFE..........26
TOREI ENJI’S BODHISATTVA VOW.....................................27
SHO SAI MYO KICHIJYO DHARANI.....................................28
THE HARMONY OF RELATIVE AND ABSOLUTE..............29
SHIKUSEIGAN.........................................................................31
THE FOUR BODHISATTVA VOWS........................................31

OTHER CHANTS
TABLE OF CONTENTS
OPENING THE DHARMA...................................................... 33
DAI E ZENJI’S VOW FOR AWAKENING`............................... 34
THE MANTRA OF THE HEALING BUDDHA.......................35
MASTER HAKUIN’S CHANT IN PRAISE OF ZAZEN............36
ATTA DIPA..............................................................................38
DISCOURSE ON LOVING KINDNESS 1.................................39
DISCOURSE ON LOVING KINDNESS 2................................ 41
SONG OF ENLIGHTENMENT............................................... 43
OLD CREEK.......................................................................... 57
VERSE OF THE KESA........................................................... 57

MEAL CHANTS
THE FIVE REFLECTIONS..................................................... 60
VERSE OF THE THREE MORSELS OF FOOD................. 60
VERSE OF THE WATER OFFERING......................................61
VERSE AFTER THE MORNING MEAL...................................61
VERSE AFTER THE MIDDAY MEAL.....................................61

Part II: THE 16 PRECEPTS

THE THREE TREASURES................................................... 65

THE THREE GENERAL RESOLUTIONS............................. 65
THE TEN CARDINAL PRECEPTS......................................... 65

Part III: THE MEMORIAL PRAYER

MEMORIAL PRAYER.............................................................. 71

Part IV: NOTES

CHANTING AND THE ZEN TRADITION............................... 75

NOTES ON INDIVIDUAL CHANTS........................................ 77
Part I: CHANTS
DAILY CHANTS

2
PRAJNA PARAMITA HRIDAYA So know that the bodhisattva, holding to nothing whatever
but dwelling in prajna wisdom,
Heart of Perfect Wisdom
is freed of delusive hindrance,
rid of the fear bred by it, and reaches clearest nirvana.
The bodhisattva of compassion
from the depths of prajna wisdom
All buddhas of past and present,
saw the emptiness of all five
buddhas of future time, through faith in prajna wisdom come to
skandhas and sunder’d the bonds
full enlightenment.
that create suff’ring.
Know then the great dharani,
Know then:
the radiant, peerless mantra,
Form here is only Emptiness, Emptiness only form.
the supreme, unfailing mantra,
Form is no other than Emptiness,
the Prajna Paramita, whose words allay all pain.
Emptiness no other than form.
This is highest wisdom, true beyond all doubt.
Feeling, thought and choice,
Know and proclaim its truth:
consciousness itself, are the same as this.
Dharmas here are empty, all are the primal void.
Gate, gate, paragate,
None are born or die, nor are they stained or pure,
Parasamagate, Bodhi, svaha!
nor do they wax or wane.

So in Emptiness no form, no feeling, thought or choice, nor is

there consciousness.
No eye, ear, nose, tongue, body, mind;
no color, sound, smell, taste, touch, or what the mind takes hold
of, nor even act of sensing.

No ignorance or end of it,

nor all that comes of ignorance;
no withering, no death, no end of them.
Nor is there pain or cause of pain
or cease in pain or noble path to lead from pain,
not even wisdom to attain.
Attainment, too, is Emptiness.

3 4
HANNYA SHINGYO San-ze-sho-butsu. E Han-nya Ha-ra-mit-ta ko.
Maka Hannya Haramita Shingyo Toku a-noku ta-ra-san-myaku-san-bo-dai.
Ko chi Han-nya Ha-ra-mi-ta.
Kan-ji Zai Bo-sa. Ze dai-jin-shu.
Gyo jin Han-nya Ha-ra-mit-ta ji. Ze dai-myo-shu.
Sho ken go on kai ku. Do is-sai ku yaku. Ze mu jo-shu.
Sha ri shi. Shiki fu I ku. Ku fu I shiki. Ze mu to-do-shu.
Shiki soku ze ku. Ku soku ze shiki. No-jo is-sai-ku. Shin-jitsu fu-ko.
Ju so gyo shiki. Yaku bu nyo ze. Ko setsu Han-nya Ha-ra-mit-ta shu.
Sha-ri-shi ze sho Ho ku so. Soku setsu shu watsu.
Fu-sho fu-metsu. Gya-te gya-te. Ha-ra gya-te.
Fu-ku fu-jo. Fu-zo fu-gen. Hara so gya-te. Bo-ji Sowa-ka. Han-nya Shin-gyo.
Ze-ko ku chu.
Mu-shiki mu ju so gyo shiki.
Mu-gen ni bi zes-shin ni.
Mu-shiki sho ko mi soku Ho.
Mu-gen kai nai-shi mu-i-shiki-kai.
Mu mu-myo yaku mu mu-myo jin.
Nai-shi mu-ro-shi.
Yaku mu-ro-shi jin.
Mu-ku shu metsu do.
Mu-chi yaku mu-toku. I mu-sho-tok-ko.
Bo-dai Sat-ta. E Han-nya Ha-ra-mit-ta ko.
Shin mu kei-ge. Mu kei-ge ko. Mu u ku-fu.
On-ri is-sai ten-do mu-so. Ku-gyo ne-han.

5 6
KAPLEAU ANCESTRAL LINE [Soshi Eko] Nagarjuna, Honored One
Kanadeva, Honored One
Oh, Awakened Ones! May the power of your samadhi sustain us. We now
Rahulata, Honored One
return the merit of our chanting to:
Sanghanandi, Honored One
Vipashyin Buddha, Honored One Gayashata, Honored One
Shikhin Buddha, Honored One Kumarata, Honored One
Vishvabhu Buddha, Honored One Jayata, Honored One
Krakucchanda Buddha, Honored One Vasubandhu, Honored One
Kanakamuni Buddha, Honored One Manorhita, Honored One
Kashyapa Buddha, Honored One Haklenayashas, Honored One
Shakyamuni Buddha, Honored One Bhikshu Simha, Honored One
Basiasita, Honored One
Mahakashyapa, Honored One Punyamitra, Honored One
Ananda, Honored One Prajnatara, Honored One
Shanavasa, Honored One Bodhidharma, Honored One
Upagupta, Honored One
Dhritaka, Honored One Dazu Huiki, Honored One
Miccaka, Honored One [Dah-zoo Hway-kuh]
Vasumitra, Honored One Jianzhi Sengcan, Honored One
Buddhanandi, Honored One [Jyanh-jer Sung-san]
Buddhamitra, Honored One Dayi Daoxin, Honored One
Bhikshu Parshva, Honored One [Dah-yee Dow-syin]
Punyayashas, Honored One Daman Hongren, Honored One
Ashvaghosha, Honored One [Dah-ma Hoong-wren]
Kapimala, Honored One

7 8
Dajian Huineng, Honored One Furong Daokai, Honored One
[Dah-jyan Hway-nung] [Fu-roong Dow-kai]
Quingyuan Xingsi, Honored One Dhanxia Zichun, Honored One
[Ching-yuenh Sing-si] [Don-sya Zi-chun]
Shitou Xiquian, Honored One Zhenxie Qingliao, Honored One
[Sher-toe See-chyan] [Jen-sye Ching-liow]
Yaoshan Weiyan, Honored One Tiantong Zongjue, Honored One
[Yow-shan Way-yen] [Tyan-tung Zung-jwe]
Yunyan Tansheng, Honored One Xuedou Zhijian, Honored One
[Yun-yan Tan-shung] [Swe-doe Jer-jyan]
Dongshan Liangjie, Honored One Tiantong Rujing, Honored One
[Doong-shan Lyang-jye] [Tyann-tung Roo-jing]
Yunju Daoying, Honored One
[Yun-jew Dow-ying] Eihei Dogen, Honored One
Tongan Daopi, Honored One Koun Ejo, Honored One
[Toong-an Dow-pee] Tettsu Gikai, Honored One
Tongan Guanzhi, Honored One Keizan Jokin, Honored One
[Toong-an Gwan-jer] Meiho Sotetsu, Honored One
Liangshan Yuanguan, Honored One Shugan Dochin, Honored One
[Lyang-shan Yuen-gwan] Tessan Shikaku, Honored One
Dayang Jingxuan, Honored One Keigan Eisho, Honored One
[Dah-yong Jing-swan] Chuzan Ryoun, Honored One
Touzi Yiqing, Honored One Gisan Tonin, Honored One
[Toe-zi Yee-ching] Shogaku Kenryu, Honored One
Kinen Horyu, Honored One

9 10
Daishitsu Chisen, Honored One nourishes and sustains our practice—
Kokei Shojun, Honored One you who have handed down the light of Dharma,
we shall repay your benevolence!
Sesso Yuho, Honored One
Kaiten Genju, Honored One
Ten Directions, Three Worlds
Shuzan Shunsho, Honored One
All Buddhas, Bodhisattva-Mahasattvas,
Chozan Genetsu, Honored One
Maha Prajna Paramita
Fukushu Kochi, Honored One
Myodo Yuton, Honored One
Hakuho Gentekki, Honored One
Gesshu Soko, Honored One
Tokuo Ryoko, Honored One
Hogan Soren, Honored One
Sekiso Tesshu, Honored One
Ryuko Ryoshu, Honored One
Renzan Soho, Honored One
Motsugai Shido, Honored One
Gukei Youn, Honored One
Kakusho Sodo, Honored One
Daiun Sogaku, Honored One
Hakuun Ryoko, Honored One

Zentetsu Kapleau, Honored One

And to the unknown men and women,

centuries of enlightened ones,
whose commitment to the Dharma

11 12
Teidai Denpo Busso No Myogo Rinzai Gigen Zenji Toyo Echo Zenji
[Rinzai Ancestors] Koke Sonsho Zenji Taiga Tankyo Zenji
Nanin Egyo Zenji Koho Genkun Zenji
Bibashi Butsu Ragorata Sonja
Fuketsu Ensho Zenji Sensho Zuisho Zenji
Shiki Butsu Sogya Nandai Sonja
Shuzan Senen Zenji Ian Chisatsu Zenji
Bishafu Butsu Kayashata Sonja
Funnyo Zensho Zenji Tozen Soshin Zenji
Kuruson Butsu Kumorata Sonja
Sekiso Soen Zenji Yozan Keiyo Zenji
Kunagon Muni Butsu Shayata Sonja
Yogi Hoe Zenji Gudo Toshuku Zenji
Kasho Butsu Bashu Banzu Sonja
Hakuun Shutan Zenji Shido Munan Zenji
Manura Sonja
Goso Hoen Zenji Dokyo Etan Zenji
Shakyamuni Butsu Kaku Rokuna Sonja
Engo Kokugon Zenji Hakuin Ekaku Zenji
Maka Kasho Sonja Shishi Sonja
Kokyu Shoryu Zenji Gasan Jito Zenji
Anan Sonja Basha Shita Sonja
Oan Donge Zenji Inzan Ien Zenji
Shona Washu Sonja Funyo Mitta Sonja
Mittan Ganketsu Zenji Taigen Shigen Zenji
Uba Kikuta Sonja Hannya Tara Sonja
Shogen Sugaku Zenji Gisan Zenrai Zenji
Dai Taka Sonja
Unan Fugan Zenji Tekisui Giboku Zenji
Mi Shaka Sonja Bodai Dharuma Daishi
Kido Chigu Zenji Ryoen Genseki Zenji
Bashu Mitsu Sonja Niso Eka Daishi
Nampo Jomyo Zenji Seisetsu Genjo Zenji
Butta Nandai Sonja Sanso Ganchi Zenji
Shoho Myocho Zenji Taishitsu Mumon Zenji
Fukuta Mitta Sonja Doshin Dai I Zenji
Kanzan Egen Zenji
Kyo Sonja Gunin Dai Man Zenji
Juo Somitsu Zenji Kaka sokan fuin you kon
Funa Yasha Sonja Eno Dai Kan Zenji
Muin Soin Zenji Jiho sanshi ishi ishi fu shi son busa
Memyo Sonja Nan Gaku Ejo Zenji
Nippo Soshun Zenji moko sa
Kabimora Sonja Baso Doitsu Zenji
Giten Gensho Zenji Moko hoja horo mi.
Ryuju Sonja Hyakujo Ekai Zenji
Sekko Soshin Zenji
Kana Daiba Sonja Obaku Kiun Zenji
13 14
PREFACE TO THE RECORD but guest and host were obvious.
OF RINZAI ESHO ZENJI Illumination and action are simultaneous,
fundamentally without front or back.
On top of Mount Obaku he met the painful stick. A mirror confronting a form, an empty valley echoing a sound.
On Taigu’s ribs he could use his fist. Marvelously responding in any direction,
“Garrulous grandmother!” “Bed-wetting little devil!” he left not a trace behind.
“This lunatic twice pulling the tiger’s whiskers!” Tucking up his robe, he journeyed southward,
In a rocky gorge he planted pines, a landmark for later then went to stay in Daimei. KŌke took him as his teacher
generations. He dug the ground with his mattock; the others and attended him in the Eastern Hall.
were nearly buried alive. Having approved the youngster, Still using the copper pitcher and iron bowl,
Obaku slapped himself right on the mouth. he closed his room and stopped his words.
On leaving, Rinzai wanted to burn the arm-rest; As the pines grew old and the clouds idled,
he will sit upon the tongues of everyone. he found boundless contentment within himself.
If he didn’t go to Kanan, he’d return to Kahoku. He had not long sat facing the wall when the
His temple overlooked the old ferry landing—he carried secret transmission neared its end.
travelers across the stream. To whom was the True Dharma transmitted?
He guarded the vital fording-place like an escarpment It was extinguished upon reaching the blind ass!
ten thousand spans high. Old En of Engaku has now undertaken to circulate this text.
Snatching away the man or the surroundings, It has been examined and corrected,
he shaped and fashioned superlative students. therefore it contains no error or confusion.
With his Three States and Three Fundamentals, There is still one more shout coming; it needs further
he forged and tempered black-robed monks. consideration: Zen students who have the eye to see,
He’s always at home, yet forever on the way. I entreat you not to exploit this text.
The true man without rank went in and out the face. Preface respectfully composed on the day of the
The monks of the two halls gave equal shouts, mid-autumn festival, the year Senna of Koshi era.

15 16
DAI HI SHIN DHARANI Moko shido ya, Somo ko, Shido yu ki
Great Compassion Dharani Shifu ra ya, Somo ko, No ra kin ji, Somo ko, Mora nora,
Somo ko, Shira sun, omo gya ya, Somo ko,
Namu kara tan no tora ya ya Sobo moko shido ya, Somo ko,
Namu oriya boryo ki chi shifu ra ya Shaki ra o shi do ya, Somo ko,
Fu chi sato bo ya, Moko sa to bo ya Ho do mo gya shido ya, So mo ko
Moko kya runi kya ya, En sa hora hora ei Nora kinji ha gya ra ya, Somo ko,
Shu ta no ton sha Mo ho ri shin gya ra ya, Somo ko,
Namu shiki ri toi mo ori ya, Namu kara tan no tora ya ya, Namu oriya, Boryo ki chi,
Boryo ki chi shi fu ra ri to bo, Shi fu ra ya, Somo ko, Shite do modo ra ho do ya, Somo ko.
Namu nora ki ji kiri mo ko ho do sha mi
Sa bo o to jo shu ben, O shu in
Sa bo sa to no mo bo gya
Mo ha do cho To ji to, En, O boryo ki
Ryo gya chi, Kya ra chi, I ki ri, Mo ko fu ja sa to
Sa bo sa bo Mora mora, Mo ki mo ki ri to in ku ryo ku ryo ke
Mo, To ryo to ryo ho ja ya chi, Mo ko ho ja ya chi
Tora tora, Chiri ni, Shi fu ra ya
Sha ru sha ru mo mo, Ha mora, Hochi ri
Iki iki, Shi no shi no ora san fura sha ri
Ha ji ha ji, Fura sha ya ku ryo ku yro mo ra
Ku ryo ku ryo kiri, Sha ro sha ro shi ri shi ri
Su ryo su ryo, Fu ji ya fu ji ya , Fu do ya fu do ya, Mi chi ri ya
Nora kin ji, Chi ri shu ni no, Ho ya mono
Somo ko, Shi do ya, Somo ko

17 18
AFFIRMING FAITH IN MIND Remaining in duality,
you’ll never know of Unity.
The Great Way...
Is not difficult for those who do not pick and choose. And not to know this Unity
lets conflict lead you far astray.
When pref’rences are cast aside
the Way stands clear and undisguised. When you assert that things are real
you miss their True Reality.
But even slight distinctions made
set earth and heaven far apart. But to assert that things are void
also misses Reality.
If you would clearly see the Truth
discard opinions pro and con. The more you talk and think on this
the further from the truth you’ll be
To founder in dislike and like
is nothing but the mind’s disease. Cut off all useless thoughts and words
and there’s nowhere you cannot go.
And not to see the Way’s deep Truth
disturbs the mind’s essential peace. Returning to the root itself,
you’ll find the meaning of all things.
The Way is perfect like vast space,
where there’s no lack and no excess. If you pursue appearances
you overlook the primal source.
Our choice to choose and to reject
prevents our see’ng this simple truth. Awak’ning is to go beyond
both Emptiness as well as form.
Both striving for the outer world as well as for the inner void
condemn us to entangled lives. All changes in this empty world
seem real because of ignorance.
Just calmly see that all is One
and by themselves false views will go. Do not go searching for the Truth,
just let those fond opinions go.
Attempts to stop activity
will fill you with activity. Abide not in duality,
refrain from all pursuit of it.
19 20
If there’s a trace of right and wrong, If you’re attached to anything
True Mind is lost, confused, distraught. you surely will go far astray.

From One Mind comes duality, Just let go now of clinging mind,
but cling not even to this One and all things are just as they are:
in essence nothing goes or stays.
When this One Mind rests undisturbed
then nothing in the world offends, See into the True Self of things
and you’re in step with the Great Way,
And when no thing can give offense, thus walking freely, undisturbed.
then all obstructions cease to be.
But live in bondage to your thoughts,
If all thought-objects disappear, And you will be confused, unclear.
the thinking subject drops away.
This heavy burden weighs you down—
For things are things because of mind, so why keep judging good and bad?
as mind is mind because of things.
If you would walk the highest Way
These two are merely relative do not reject the sense domain.
and both at source are Emptiness.
For as it is, whole and complete,
In Emptiness these are not two, this sense world is enlightenment.
yet in each are contained all forms.
The wise do not strive after goals,
Once coarse and fine are seen no more, the foolish put themselves in bonds.
then how can there be taking sides?
The One Way knows no diff’rences,
The Great Way is without limit, the foolish cling to this and that.
Beyond the easy and the hard.
To seek Great Mind with thinking mind
But those who hold to narrow views is certainly a grave mistake.
are fearful and irresolute;
their frantic haste just slows them down. From small mind come rest and unrest,
but mind awakened transcends both.

21 22
 Delusion spawns dualities— and so true faith pervades our life.
these dreams are merely flow’rs of air—
why work so hard at grasping them? There is no thing that clings to us,
and nothing that is left behind.
Both gain and loss and right and wrong—
once and for all get rid of them. All’s self-revealing, void and clear,
without exerting power of mind.
When you no longer are asleep,
all dreams will vanish by themselves. Thought cannot reach this state of Truth,
here feelings are of no avail.
If mind does not discriminate,
all things are as they are, as One. In this true world of Emptiness,
both self and other are no more.
To go to this mysterious Source
frees us from all entanglements. To enter this true empty world,
immediately affirm “not-two.”
When all is seen with equal mind
to our Self-nature we return. In this not-two all is the same,
with nothing separate or outside.
This single Mind goes right beyond
all reasons and comparison. The wise in all times and places
awaken to this primal Truth.
Make movement rest, and nothing moves;
see rest in motion—there’s no rest. The Way’s beyond all space, all time—
one instant is ten thousand years.
When rest and movement cease to be
then even Oneness disappears. Not only here, not only there,
Truth’s right before your very eyes.
This ultimate finality
beyond all laws, can’t be described. Distinctions such as large and small
have relevance for you no more.
With single Mind one with the Way,
all ego-centered strivings cease. The largest is the smallest, too—
here limitations have no place.
Doubts and confusion disappear, What is is not, what is not is—
23 24
if this is not yet clear to you, ENMEI JUKKU KANNON GYO
you’re still far from the inner Truth.

One thing is all, all things are One— Kan-ze-on, Na mu butsu

know this and all’s whole and complete.
Yo butsu oo in
When faith and Mind are not separate, Yo butsu oo en
and not separate are Mind and faith, Bu po so en jyo raku ga jyo
this is beyond all words, all thought.
Cho nen Kan-ze-on
For here there is no yesterday, Bo nen Kan-ze-on
no tomorrow, Nen nen jyu shin ki
no today.
Nen nen fu ri shin.

TEN-VERSE KANNON SUTRA

FOR EXTENDING LIFE

Perceiving the cries of the world

I take refuge in Buddha.
All are Buddha!
All! Awake to Buddha—
Buddha, Dharma, Sangha—
Eternal, joyous, selfless, pure.
Through the day, perceiving the cries of the world,
Through the night, perceiving the cries of the world,
This moment arises from Mind,
This moment itself is mind!

25 26
Torei Enji’s Bodhisattva Vow SHO SAI MYO KICHIJYO DHARANI
Disciples, No mo san man da, moto nan, oha ra chi koto sha,
When I humbly observe the true nature of things,
all are the marvelous manifestation of the Tathagata’s Truth. Sono nan to ji to, en, gya gya, gya ki gya ki,
Atom by atom, instant by instant, Un nun, shihu ra shihu ra,
all are none other than this mysterious radiance.
Hara shihu ra hara shihu ra,
Because of this our virtuous ancestors extended loving care and
reverence toward even such beings as birds and beasts. Chishu sa chishu sa, shishu ri shi shu ri,
How then, can we be but humbly grateful for the food, drink and Sowa ja sowa ja, sen chi gya, shiri ei
clothing that nourishes and protects us throughout the day,
these being in essence the warm skin and flesh of the great So mo ko.
masters, the incarnate compassion of the Buddha?

If it is so even with inanimate objects,

how much more should we be kind and merciful
towards human beings, even those who are foolish.
Though they become our sworn enemies,
reviling and persecuting us,
we should regard them as bodhisattva manifestations who,
in their great compassion, are employing skillful means to help
emancipate us from the painful karma we have produced over
countless kalpas through our biased, self-centered views.

If we awaken in ourselves this deep, pure faith,

offering humble words and taking sincere refuge in our True
nature, then with every thought there will bloom a lotus flower,
each with a Buddha.
These buddhas will establish Pure Lands everywhere and reveal
the radiance of the Tathagata beneath our very feet.
May we extend this mind throughout the universe,
so that we and all sentient beings may equally bring to fruition
the seeds of wisdom!

27 28
THE HARMONY OF RELATIVE Root and branches return to the Great Reality.
“High” and “low” are used relatively.
AND ABSOLUTE Within light there is darkness,
[Sandokai] But do not try to understand that darkness.
Within darkness there is light,
The mind of the Great Sage of India But do not look for that light.
is intimately conveyed from West to East. Light and darkness are a pair,
Though humans may be sharp or dull, Like the foot before and the foot behind in walking.
in the Way there is no northern
or southern Patriarch. Each thing has its own intrinsic worth and relates to everything
else in function and position.
The subtle source is clear and bright; Ordinary life fits the absolute like a box and its lid.
the branching streams flow through the dark. The absolute works together with the relative,
To attach to things is delusion; Like two arrows meeting in mid-air.
to encounter the absolute is not yet enlightenment.
Hear these words and grasp the Great Reality.
Each sense gate is related to its field Do not judge by any standards.
and yet independent, If you do not see the Way,
related and interacting, you do not see it even as you walk on it.
though each keeps its own place. When you walk the Way, it is not near, it is not far.
Forms differ in their character; If you are deluded, you are mountains and rivers away from it.
forms differ in appearances.
Sounds may be pleasant or harsh. To those who wish to be enlightened I respectfully say,
The dark makes all words one; Do not waste your time by night or day!
the light distinguishes good and bad phrases.

The four elements return to their nature

as a child to its mother:
Fire is hot, wind moves, water is wet, earth hard.
Eyes see, ears hear, nose smells,
tongue tastes the salt and sour.
Each is independent
like leaves that come from one root.

29 30
SHIKUSEIGAN
[The Four Bodhisattva Vows]

Shu jo mu hen sei gan do.

Bon no mu jin sei gan dan.
Ho mon mu ryo sei gan gaku.
Butsu do mu jo sei gan jo.

THE FOUR BODHISATTVA VOWS

Sentient beings are numberless; I vow to liberate them.

Clinging is inexhaustible; I vow to put an end to it.
Dharma gates are boundless; I vow to master them.
The Way of Liberation is unsurpassable; I vow to become it!

OTHER CHANTS

31
OPENING THE DHARMA
Thereby we receive the transmission of the deep wisdom
[Chant Before Teisho]
of the Buddhas to save all sentient beings who suffer in the
round of birth and death.
The Dharma, incomparably profound and exquisite, is rarely met
In this way we offer our gratitude for the compassion of the
with even in hundreds of thousands of millions of kalpas.
Buddhas and the Patriarchs.
We now can see it, hear it, accept and hold it;
May we awaken to the deep true Mind of Tathagata! Our further prayer is not to be extremely ill or to be suffering
at the time of departure, to know its coming seven days ahead
so that we can quiet the mind to abandon the body
and be unattached to all things at the last moment
DAI E ZENJI’S VOW FOR AWAKENING wherein we return to the Original Mind
in the realm of no birth and no death and merge infinitely into
Our only prayer is to be firm in our determination the whole universe to manifest as all things in their true nature
to give ourselves completely to the Buddha’s Way, and with the great wisdom of the Buddhas to awaken all beings
so that no doubts arise however long the road seems to be; to the Buddha Mind.

To be light and easy in the four parts of the body, We offer this to all Buddhas and bodhisattva-mahasattvas of
the past, present and future in the Ten Quarters and to the
To be strong and undismayed in body and in mind, maha prajna paramita!

To be free from illness and drive out both depressed feelings

and distractions,

To be free from calamity, misfortune, harmful influences

and obstructions,

Not to seek the Truth outside of ourselves so we may instantly

enter the right Way,

To be unattached to all thoughts that we may reach

the perfectly clear bright mind of prajna and have immediate
enlightenment on the Great Matter.

33 34
THE MANTRA OF THE HEALING BUDDHA MASTER HAKUIN’S
CHANT IN PRAISE OF ZAZEN
Na mo bha ga va te [Zazen Wasan]
Bai sa-jya guru
From the very beginning, all beings are Buddha.
vdu rya Like water and ice, without water, no ice,
pra bha ra ja ya outside us no buddhas.
Ta tha ga taya
How near the truth, yet how far we seek!
ar ha te Like one in water crying “I thirst!”
Sam yak sam Bud dha ya Like the son of rich birth wand’ring poor on this earth, we end-
lessly circle the Six Worlds.
ta dya tha om
Bai-sa-jye The cause of our sorrow is ego delusion.
Bai sa jye From dark path to dark path we’ve wandered in darkness—how
can we be free from birth and death?
Bai sa jye The gateway to freedom is zazen samadhi:
sam mud ga te Beyond exaltation, beyond all our praises,
the pure Mahayana.
Sva-ha!
Upholding the Precepts, repentance and giving,
the countless good deeds and the Way of right living all come
from zazen.

Thus one true samadhi extinguishes evils;

it purifies karma, dissolving obstructions.
Then where are the dark paths to lead us astray?
The Pure Lotus Land is not far away.
Hearing this truth, heart humble and grateful,
to praise and embrace it, to practice its wisdom,
brings unending blessings, brings mountains of merit.

35 36
And when we turn inward and prove our True nature— ATTA DIPA
that True Self is no-self,
our own Self is no-self—
we go beyond ego and past clever words. ATTA DIPA
Then the gate to the Oneness of cause and effect VIAHRATHA
is thrown open.
ATTA SARANA
Not two and not three, straight ahead runs the way!
ANANNA SARANA
Realizing the form of no-form as form, DHAMMA DIPA
Whether going or returning
we cannot be any place else. DHAMMA SARANA
Realizing the thought of no-thought as thought, ANANNA SARANA
whether singing or dancing,
we are the voice of the Dharma. Dwell!
How vast is the heaven of boundless samadhi! You are the Light itself!
How bright and transparent the moonlight of wisdom! Rely on yourself,
What is there outside us, what is there we lack?
Do not rely on others.
Nirvana is openly shown to our eyes.
This earth where we stand is the Pure Lotus Land, The Dharma is the Light,
And this very body, the body of Buddha! Rely on the Dharma.
Do not rely on anything other than the Dharma.

37 38
DISCOURSE ON LOVING KINDNESS May all beings be at ease!
[Metta Sutra] Let none deceive another,
First translation Or despise any being in any state.
Let none through anger or ill-will
This is what should be done Wish harm upon another.
By one who is skilled in goodness, Even as a mother protects with her life
And who knows the path of Peace: Her child, her only child,
So with a boundless heart
Let them be able and upright, Should one cherish all living beings.
Straightforward and gentle in speech. Radiating kindness over the entire world,
Humble and not conceited, Spreading upwards to the skies,
Contented and easily satisfied, And downwards to the depths,
Unburdened with duties and frugal in their ways, Outwards and unbounded,
Peaceful and calm, and wise and skillful, Freed from hatred and ill-will,
Not proud and demanding in nature. Whether standing or walking, seated or lying down,
Let them not do the slightest thing Free from drowsiness,
That the wise would later reprove. One should sustain this recollection.
Wishing, in gladness and in safety, This is said to be the sublime abiding.
May all beings be at ease. By not holding to fixed views,
Whatever living beings there may be, The pure-hearted one, having clarity of vision,
Whether they are weak or strong, omitting none, Being free from all sense desires,
The great or the mighty, medium, short or small, Is not born again into this world.
The seen and the unseen,
Those living near and far away,
Those born and to-be-born:

39 40
LOVINGKINDNESS SUTRA child, so with a boundless mind
[Metta Sutra] should one cherish all living things,
Second translation suffusing love over the entire world, above, below,
and all around without limit.
This is what should be accomplished by the one who is wise, who So let one cultivate an infinite good will toward the whole world.
seeks the good and has obtained peace: Standing or walking, sitting or lying down, during all one’s waking
hours let one practice the Way
Let one be strenuous, upright and sincere, without pride, easily With gratitude, not holding to fixed views, endowed with insight,
contented and joyous. freed from sense appetites, one who achieves the Way will be
Let one not be submerged by the things of the world. freed from the duality of birth and death.
Let one not take upon one’s self the burden of riches.
Let one’s senses be controlled.
Let one be wise but not puffed up, and let one not desire great
possessions, even for one’s family.
Let one do nothing that is mean or
that the wise would reprove.
May all beings be happy!
May they be joyous and live in safety!
All living beings, whether weak or strong, in high or middle or low
realms of existence, small or great, visible or invisible, near or far
born or to be born:
May all beings be happy!
Let no one deceive another nor despise any being in any state.
Let none by anger or hatred wish harm to another. Even as a
mother at the risk of her life watches over and protects her only

41 42
SONG OF ENLIGHTENMENT upon awakening the great chiliocosm is completely empty.

Have you not seen the idle person of Tao who has nothing to There is no sin or merit, no loss or gain.
learn and nothing to do, Don’t look for anything in this Nirvanic nature!
Who neither discards wandering thoughts nor seeks the truth? Originally a dusty mirror which has never been polished, today it
The real nature of ignorance is Buddha-nature; must be taken apart and analyzed.
The illusory, empty body is the Dharma body.
Who has no thoughts? Who has no births?
After realizing the Dharma body, there is not a thing; If the Unborn is real, there is nothing not born.
Original self-nature is the innate Buddha. Ask the mechanical wooden puppet
The five skandhas: the empty comings and goings When it will attain Buddhahood through practice.
of floating clouds!
Put down the four elements, don’t cling to anything;
The Three Poisons: the vacant appearing and disappearing In this Nirvanic nature, feel free to eat and drink.
of water bubbles! All phenomena are impermanent; all are empty.
When the real is experienced there is neither person nor dharma. This is the complete enlightenment of the Tathagata.
In an instant the avici karma is destroyed.
If I lie to deceive sentient beings, Surely this is the true vehicle.
May my tongue be ripped out for kalpas uncountable One who disagrees is swayed by emotion.
as dust and sand. Going directly to the root is the seal of the Buddha;
No point searching for branches or plucking leaves.
Suddenly enlightened to Tathagata Ch’an,
The Six Paramitas and myriad means are complete The mani pearl is unknown to people;
within the essence It can be personally found in the Tathagatagarbha.
In dreams there are clearly six paths of sentient beings; The functions of the six senses are both empty and not empty,

43 44
one perfect light with form yet formless. the less they believe.
You only have to discard the dirty garments within;
Purify the Five Eyes to achieve the Five Powers. No need to flaunt your diligence to others.
Only after realization can one comprehend.
To see the image in a mirror is not difficult. When criticized by others, let them wrong you;
How can one grasp the moon in the water? They will tire themselves trying to burn the sky with a torch.
When I hear abuse, it is like drinking ambrosia;
Always acting alone, walking alone, Melt it and suddenly one enters the inconceivable.
Together the enlightened travel the Nirvana road.
The tune is ancient, the spirit pure, the style poised, If we regard criticism as merit, the critics will become
The face drawn, the bones hardened; people take no notice. reliable friends.
Do not hate those who slander you;
The penniless Buddhist monks say they are destitute; How else can you manifest the unborn power of compassion?
Though they have nothing, they are not poor in Tao.
Poverty shows in the ragged robes they always wear; Thoroughly understanding both basic principle and teaching,
The priceless treasures of the Tao are stored in their minds. Samadhi and wisdom are complete and clear without
stagnating in Emptiness.
These priceless treasures have endless functions; Not only do I accomplish this now;
There is no hesitation in helping others. The essence of uncountable Buddhas is just the same.
The Three Bodies and Four Wisdoms are complete in essence;
the Eight Liberations and Six Psychic Powers Speak without fear as the lion roars;
are the Mind-ground Seal. All animals hearing it cringe in fright.
Losing his composure, the fragrant elephant gallops,
For the great ones, one breakthrough accomplishes all; With quiet joy, the heavenly dragon listens.
for the middling and inferior, the more they hear,

45 46
Traveling over river, ocean and mountain stream, like shooting an arrow into space.
Seeking teachers, asking of the way to investigate Ch’an, Once its power is expended, the arrow falls,
since I recognize the path of Tsao Chi Bringing discontent in the next life.
I realize all those do not relate to birth and death. How can this compare to the true door of non-action,
Through which one leaps straight into the Tathagata ground?
Walking is Ch’an, sitting is Ch’an.
Speaking or silent, moving or still, the essence is undisturbed. Once you get to the root, don’t worry about the branches.
Remain composed even if facing a sharp weapon, Like pure crystal containing a precious moon,
Be at ease even if given poison. Since you have realized this all-giving pearl,
My teacher only met Dipankara Buddha Benefit for yourself and others will never end.
After training in forbearance for many kalpas.
The moon shines on the river, the breeze stirs the pine:
Continuing rounds of birth and death, what is there to do on a long pleasant night?
Samsara prolonged without interruption. Buddha-nature and the precepts jewel are sealed
Since sudden enlightenment I understood the Unborn. in the Mind-ground.
Thus I have no concern for honor or shame. Fog, dew and rosy clouds are now my garments.

Living in a hermitage deep in the mountains, The dragon-subduing alms bowl and the staff that separates
On a lonely peak under a dense pine tree, tigers with the jangling of its two metal rings,
I would meditate contentedly in a monk’s hut, Are not outer forms of keeping the Precepts,
At ease in this tranquil place. But are holding the Tathagata’s staff and treading his path.

After enlightenment no need for further effort; Not seeking the true, nor rejecting the false,
All dharmas of activity are varied. Realize that both are empty and formless.
Giving alms with attachment bestows merit for heavenly birth, There is no form, no emptiness and no non-emptiness;

47 48
this is the true mark of the Tathagata. But long ago frightened away the heavenly demons.

The mirror of mind reflects without interference; Sound the Dharma thunder; beat the Dharma drum;
Its vastness and clarity radiate through countless worlds; Spread the clouds of compassion and scatter ambrosia!
Various phenomena all manifest themselves; Where the elephant child treads the flavors are boundless,
To a perfectly illumined one there is neither inside nor outside. The Three Vehicles and Five Natures are awakened.
The pinodhi grass in the snow mountains is unmixed;
Attaching to emptiness, denying cause and effect, I often enjoy the pure ghee it produces.
Brings calamities beyond measure.
Rejecting existence and grasping emptiness is the same mistake, One nature perfectly pervades all natures;
like jumping into a fire to avoid drowning. One Dharma includes all dharmas.
One moon appears in all waters;
If you discard the illusory mind and grasp the true principle, The moons reflected in all waters are One.
This mind of grasping and discarding becomes clever.
Not understanding this, practitioners engage in cultivation, The Dharma body of all Buddhas enters my nature;
just as one mistakes a thief for his own son. Which is the same as the Tathagata’s.
One stage encompasses all stages,
Loss of Dharma wealth and extinction of merits, Not form nor mind nor karmic act.
All are caused by the mind consciousness.
Through the Ch’an door, understand the cutting off of mind, Eighty thousand doors are completed in a snap of the fingers,
and suddenly enter the powerful view of the Unborn. In a flash three kalpas are extinguished.
What do numbers, expressions and their negations
The great hero uses the sword of Wisdom; Have to do with my spiritual awakening?
This prajna blade blazes like a diamond.
It not only destroys the mind of the outer paths, It is not perishable and cannot be praised,

49 50
Its substance is like limitless space. The truth does not stand, the false is originally empty.
Without leaving where it is, it is constantly clear. When both existence and non-existence are swept away,
When seeking, you know it cannot be found. not empty is empty.
It cannot be grasped, nor can it be discarded; The twenty empty doors teach non-attachment.
It is obtained only in the unobtainable. The nature of all Tathagatas is one; their substance is the same.

Speaking in silence, silent in speech, The mind is a sense organ; dharmas are its object.
The door of giving is wide open without obstruction. The two are like marks on a mirror.
If someone asks what basic principle I interpret, Once the dust is rubbed off, the light begins to appear.
I will say it is the power of Mahaprajna. When both mind and dharmas are forgotten,
this is true nature.
Others don’t know whether I am right or wrong.
Even devas cannot fathom whether I oppose or agree. Oh, in this evil world in the Dharma-ending age,
I have practiced for many kalpas; Sentient beings have little fortune and are hard to discipline.
I am not deceiving you as some idlers do. Far away from the time of the sages, perverted views run deep.

Setting up the Dharma banner, establishing the basic principle, When demons are strong and Dharma is weak,
Ts’ao Ch’I clearly followed the Buddha’s decree. fears and dangers abound.
The first one to pass on the lamp was Mahakasyapa; When they hear the teaching of sudden enlightenment
In India it was transmitted through twenty-eight generations. of the Tathagata, they cannot but want to destroy it,
to smash the tiles.
The Dharma flowed east and entered this land
Where Bodhidharma was the First Patriarch. That which acts is the mind,
Six generations transmitted the robe, as heard throughout the that which receives retribution is the body;
land; and those who later attained the Tao cannot be counted. No need to put the blame on others.

51 52
If you want to escape continuous karma, Since an early age I have accumulated knowledge,
Do not slander the Tathagata’s wheel of right Dharma. Studying the sutras, shastras and commentaries.
Discriminating between names and forms without rest, I only
There are no other trees in a sandalwood forest. troubled myself counting the sands in the sea.
The lion lives in luxuriant dense thickets.
He strolls along in the quiet woods; I was severely reproached by the Tathagata:
All other animals and birds keep their distance. What is the benefit of counting others’ treasures?
I realized the futility of my dawdlings;
A crowd of animals follows the lion’s son, For many years I busied myself in the world in vain.
Who can roar at the age of three.
If a wild fox challenges the Dharma King, With evil capacity and mistaken understanding
It is like a monster opening his mouth for a hundred years. One cannot penetrate the Tathagata’s principle
of complete sudden enlightenment.
The teaching of complete sudden enlightenment Hinayana monks, though diligent, forget the mind of Tao.
is not to be used as a favor. Outer path practitioners may be clever, but they lack wisdom.
All unsettled doubts must be debated until clear.
Not that a mountain monk wants to be presumptuous, The ignorant and the foolish think that the fist exists
But cultivation may make you fall into the pit of cessation separately from the pointing finger.
and permanence. Mistaking the finger for the moon, they practice uselessly;
they only fabricate strange illusions
Wrong is not wrong; right is not right; in the realms of sense and object.
The slightest deviation veers a thousand miles off course.
If right, the dragon maiden becomes Buddha at once; Not perceiving a single dharma: this is Tathagata.
If wrong, the monk Suraksatra falls alive into hell. Only then can one be called the Supreme Observer.
With this realization karmic obstacles are innately empty;

53 54
Without realization, past debts must be paid off. To one who cannot accept ten thousand ounces of gold.
If one is unable to take the royal feast even when hungry,
how can he be healed even if he meets the king of doctors? To have body broken and bones reduced to dust is not enough
to repay the words that enlighten, transcending countless eons.
Practicing Ch’an in the desire realm manifests The king in Dharma is the most superior;
the power of knowledge, The realization of countless Tathagatas are all alike.
Indestructible as a lotus grown in a fire.
Though Pradhanasura broke the main precepts, Now I show you this all-giving pearl; Believers are all in accord.
he awakened to the Unborn; They clearly see that there is not a thing,
He long ago reached the Buddha state and remains there still. Neither person nor Buddha.
The numerous worlds in the great chiliocosm
Even when one preaches fearlessly as the lion roars, are bubbles in the sea,
The minds of the perverse and obstinate only harden. Even sages and saints are like lightning flashes.
They continue to break the main precepts and obstruct Bodhi Even if an iron wheel whirls on your head,
and cannot see the secret the Tathagata reveals. Perfect, clear samadhi and wisdom are never lost.

Two monks broke the precepts against licentiousness and killing. The sun may turn cold and the moon may turn hot,
With his shallow knowledge, Upali exaggerated the sin. But the demons cannot destroy the true teaching.
The great Vimalakirti instantly removed their doubts, When an elephant marches gloriously forward,
Like a hot sun that melts ice and snow. How can a praying mantis bar its way?

The power of the liberated is inconceivable, The elephant does not follow the rabbit’s path;
With wonderful functions more numerous The enlightened are not bound by trivial restraints.
than the sands of the Ganges. Do not slander heaven when you observe it through a reed,
They would not refuse to make the four offerings For those who do not yet know, I am giving you the key.

55 56
OLD CREEK

Since before anyone remembers,

it has been clear, shining like silver.
Though the moonlight penetrates it
and the wind ruffles it, no trace of either remains.
Today I would not dare to expound
the secret of the stream bed,
But I can tell you that
the blue dragon lies coiled there.

VERSE OF THE KESA

Wondrous is the robe of liberation,

A treasure beyond form and emptiness!
Wearing it I will unfold Buddha’s Teaching
For the benefit of all sentient beings.

57 58
 First the Prajna Paramita (pages 3-4) is chanted, followed by the serving of
the food. Then,

THE FIVE REFLECTIONS

First, let us reflect deeply on our true efforts
and the efforts of those who brought us this food.

Second, may we live in a way that makes us worthy

to receive it.

Third, what is most essential is the practice

of mindfulness, which helps us transcend
greed, anger and delusion.

Fourth, we appreciate this food, which sustains

the good health of our body and mind.

Fifth, we accept this food to complete the Awakening

of the pure Mind of all beings.

VERSE OF THE THREE MORSELS

OF FOOD
MEAL CHANTS
The first morsel is to cut all delusions,
The second morsel is to maintain our clear mind,
The third morsel is to liberate all sentient beings.
May we all realize the Buddha Way!

60
Following the meal, the water offering is made, during which the following is
chanted:

VERSE OF THE WATER OFFERING

The water with which we wash our bowls
tastes like heavenly nectar;
we drink it for the myriad beings in all realms,
that they, too, may be filled and satisfied!

Following the water offering, the appropriate end of meal chant is recited:

VERSE AFTER THE MORNING MEAL

Having finished the morning meal,
let us pray that all beings may accomplish
whatever tasks they are engaged in
and be fulfilled with all the Buddha Dharma!

VERSE AFTER THE MIDDAY MEAL

Having finished the midday meal,
our bodily strength is fully restored,
our power extends over the ten quarters
and through the three periods of time
and we are strong.
As to revolving the Wheel of Dharma,
let no thought be wasted over it.
May all beings attain true wisdom!

61 62
Part II: THE 16 PRECEPTS

64
THE THREE TREASURES THE TEN CARDINAL PRECEPTS
1. From the most clear, profound, and subtle mind, I resolve
I take refuge in Buddha, not to kill, but to cherish all life.
and resolve that with all beings 2. From the most clear, profound, and subtle mind, I resolve
I will understand the Great Way not to take what is not given, but to respect the things of
whereby the Buddha seed may forever thrive. others.
3. From the most clear, profound, and subtle mind, I resolve
not to misuse sexuality, but to be caring and responsible.
I take refuge in Dharma,
4. From the most clear, profound, and subtle mind, I resolve
and resolve that with all beings
not to lie, but to speak the truth.
I will enter deeply into the sutra-treasure
5. From the most clear, profound, and subtle mind, I resolve
whereby my wisdom may grow as vast as the ocean. not to cause others to abuse alcohol or drugs,
nor to do so myself, but to keep the mind clear.
I take refuge in Sangha, 6. From the most clear, profound, and subtle mind, I resolve
not to speak of the faults of others,
and in its wisdom, example, and never-failing help,
but to be understanding and sympathetic.
and resolve to live in harmony with all sentient beings.
7. From the most clear, profound, and subtle mind, I resolve
not to praise myself and disparage others,
but to overcome my own shortcomings.
8. From the most clear, profound, and subtle mind, I resolve
THE THREE GENERAL RESOLUTIONS not to withhold spiritual or material aid, but to give them
freely where needed.
9. From the most clear, profound, and subtle mind, I resolve
I resolve to avoid evil. not to indulge in anger,but to practice forbearance.
I resolve to do good.
10. From the most clear, profound, and subtle mind, I resolve
I resolve to liberate all sentient beings. not to revile the Three Treasures but to cherish
and uphold them.

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67 68
Part III: MEMORIAL PRAYER

70
MEMORIAL PRAYER
O Buddhas and Bodhisattvas,
abiding in all directions,
endowed with great compassion, endowed with love,
affording protection to sentient beings,
consent through the power of your great compassion
to come forth.

O Compassionate Ones,
you who possess the wisdom of understanding,
the love of compassion,
the power of protecting in incomprehensible measure,
[name of the deceased] is passing
from this world to the next.
S/he is taking a great leap.
The light of this world has faded for her/him.
S/he has entered solitude with his/her karmic forces.
S/he has gone into a vast Silence.
S/he is borne away by the Great Ocean of birth and death.

O Compassionate Ones,
protect [name of the deceased], who is defenseless.
Be to him like a father and a mother.

O Compassionate Ones,
Let not the force of your compassion be weak, but aid him/her.
Forget not your ancient vows!

71 72
NOTES

74
CHANTING AND THE ZEN TRADITION Hands are placed palm to palm (in gassho) during the Ancestral
Line, the Vows of the Bodhisattva, the various Return of Merit
Zen chanting is basically another form of zazen and therefore [Eko] intoned by the lead chanter after certain chants, the Ten
differs from the chanting of other spiritual traditions. Con- Directions, Dai E Zenji’s Vow for Awakening, Master Hakuin’s
scious awareness of the meaning of the words is not so impor- Chant in Praise of Zazen, the Shikuseigan and the Bodhisattva
tant; this meaning is absorbed on a subconscious level. Of Vows.
primary importance is the mind state created by the chanting,
namely, absolute oneness to the point of self-forgetfulness. The energy for chanting comes from the hara (lower abdomen)
with the sound resonating in the chest and head cavities.
How to Chant:
The mokugyo (wooden fish drum) sets the cadence of the
chants. It should be followed carefully and its changes in rhythm
To be effective, chanting must be clear, wholehearted and con- among the different chants adjusted to. Usually there is one
centrated. Performed in this way it is a means of strengthening beat of the mokugyo for each syllable chanted.
our samadhi power and deepening our understanding. Accord-
ingly, our Buddha-nature will shine with greater luster in our Throughout the book, words in bold are chanted by the Densu
daily life. (Lead Chanter).

Each chanter finds his or her own lowest natural pitch, a note
in the lowest part of one’s range that can be maintained without
strain. At the same time it is important for one to blend in with
the dominant pitch so there is a harmonious unity. This may
mean a slight adjustment to one’s pitch. The words of the chants Mind is unlimited.
flow together. If the syllables—particularly the consonants— Chanting when performed
are enunciated too precisely, the chanting becomes choppy.
egolessly has the power
to penetrate visible and
Posture and Chanting invisible worlds.
—Roshi Philip Kapleau
Chanting is normally done while seated in a cross-legged pos-
ture, unless that is impossible without strain. It is important to
keep the body relaxed and especially not to tense the shoul-
ders, chest or throat. Unlike the Tibetan form of chanting,
in Zen there is no swaying or rocking during chanting. Simply
maintain a relaxed yet taut, erect posture.

75 76
NOTES ON INDIVIDUAL CHANTS: Atta Dipa is a Pali verse. The oldest extant Buddhist texts are in
Pali and are from Ceylon (Sri Lanka). This chant is purported to
The Prajna Paramita Hridaya is an English translation of the be the last words of Shakyamuni Buddha.
Hannya Shingyo. We chant both the English and the Japanese
wording of this important chant because in Japan it is the Lingua The Harmony of Relative and Absolute was written by Shitou
Franca of Buddhist temples, and we have a strong karmic link Xiqian, whose lineage is one of two composing “the root of
with Japan. all subsequent Zen schools and lineages down to the present
day.”**
In the Ancestral Line, the emphasized syllables in the Sanskrit
names have been italicized. The Chinese names are given twice. The Song of Enlightenment was written by Yung-chia Hsuan-
On the first line is given the Pinyin romanization, and on the sec- chueh [d. 713]. It is said that after a great many years of prac-
ond line is given the phonetic romanization. tice, he finally made his way to the Sixth Patriarch, Hui Neng, to
have his understanding confirmed; Hui Neng confirmed it.
The Ten-Verse Kannon Sutra for Extending Life is an English
translation of the Enmei Jukku Kannon Gyo.

Regarding dharani: “As phonetic translations of Sanskrit words,

dharani have doubtlessly lost much of their profound meaning
through the inevitable alterations of the original sounds. But
as anyone who has recited them for any length of time knows, in
their effect on the spirit they are anything but meaningless.”*

The Vow of the Bodhisattva was written by Torei Enji-zenji,

deeply realized Dharma Heir of Master Hakuin.

Affirming Faith in Mind was written by Seng Ts’an, the Third Pa-
triarch, and is believed to be the first Chinese Zen document.

The Four Bodhisattva Vows (distinct from The Vow of the Bod-
hisattva) are also known as The Four Vows. They are an English
translation of the Shikuseigan.

*See Philip Kapleau-roshi, The Three Pillars of Zen, p. 17 **See Andy Ferguson, Zen’s Chinese Heritage, p. 71

77 78