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Heart Sutra

Maha Prajna Paramita Hridaya Sutra

Avalokiteshvara Bodhisattva when practicing deeply the Prajna Paramita perceived that all five skandhas in their own being are empty and was saved from all suffering. O Shariputra, form does not differ from emptiness, emptiness does not differ from form.

That which is form is emptiness, that which is emptiness, form. The same is true of feelings, perceptions, impulses, consciousness. O Shariputra, all dharmas are marked with emptiness They are without birth or death, are not tainted, nor pure; do not increase, nor decrease.

Therefore, in emptiness no form, no feelings, no perceptions, no impulses, no consciousness, no eyes, no ears, no nose, no tongue, no body, no mind, no color, no sound, no smell, no taste, no touch, no object of mind, no world of eyes, through to no world of mind consciousness. No ignorance and also no extinction of it, through to no old age and death and also no extinction of it.

No suffering, no origination, no stopping, no path, no cognition, also no attainment, with nothing to attain. The Bodhisattvas depend on Prajna Paramita and their mind are no hindrance, without any hindrance no fears exist.

Far apart from every deluded view they dwell in Nirvana. In the Three Worlds all Buddhas depend on Prajna Paramita and attain unsurpassed, complete, perfect Enlightenment. Therefore know the Prajna Paramita is the great transcendent Mantra, is the great bright Mantra, is the utmost Mantra, is the supreme Mantra, which is able to relieve all suffering and is true, not false. So proclaim the Prajna Paramita Mantra, proclaim the Mantra that says:

Gyate, gyate, paragyate parasam gyate, bodhi svaha!

Maka Hannya Haramita Shingyo

Kan Ji Zai Bo Sa Gyo Jin Han Nya Ha Ra Mi Ta Ji Sho Ken Go On Kai Ku Do Issai Ku Yaku Sha Ri Shi Shiki Fu I Ku Ku Fu I Shiki Shiki Soku Ze Ku Ku Soku Ze Shiki Ju So Gyo Shiki Yaku Bu Nyo Ze Sha Ri Shi Ze Sho Ho Ku So Fu Sho Fu Metsu Fu Ku Fu Jo Fu Zo Fu Gen Ze Ko Ku Chu Mu Shiki Mu Ju So Gyo Shiki Mu Gen Ni Bi 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 Mi Ta Ko Shin Mu Ke Ge Mu Ke Ko Mu U Ku Fu On Ri Is Sai Ten Do Mu So Ku Gyo Ne Han San Ze Sho Butsu E Han Nya Ha Ra Mi Ta Ko Toku A Noku Ta Ra San Myaku San Bo Dai Ko Chi Han Nya Ha Ra Mi Ta Ze Dai Jin Shu Ze Dai Myo Shu Ze Mu Jo Shu Ze Mu To Do Shu No Jo Is Sai Ku Shin Jitsu Fu Ko Ko Setsu Han Nya Ha Ra Mi Ta Shu Soku Setsu Shu Watsu Gya Tei Gya Tei Ha Ra Gya Tei Ha Ra So Gya Tei Bo Ji So Wa Ka Han Nya Shin Gyo

Sho Sai Shu

Na Mu Sa Man Da Mo To Nan O Ha Ra Chi Ko To Sha So No Nan To Ji To En Gya Gya Gya Ki Gya Ki Un Nun Shi Fu Ra Shi Fu Ra Ha Ra Shi Fu Ra Ha Ra Shi Fu Ra Chi Shu Sa Chi Shu Sa Shi Shu Ri Shi Shu Ri So Ha Ja So Ha Ja Se Chi Gya Shi Ri Ei So Mo Ko

Dai Hi Shu

Na Mu Ka Ra Tan No To Ra Ya Ya Na Mu O Ri Ya Bo Ryo Ki Chi, Shi Fu Ra Ya Fu Ji Sa To Bo Ya Mo Ko, Sa To Bo Ya Mo Ko Kya Ru Ni Kya Ya En Sa, Ha Ra Ha Ei Shu Tan No, Ton Sha, Na Mu Shi Ki Rī To I Mo, O Ri Ya Bo Ryo Ki Chi, Shi Fu Ra, Rin To Bo, Na Mu No Ra, Ki Ji Ki Ri, Mo Ko Ho Do, Sha Mi, Sa Bo, O To Jo, Shu Ben, O Shu In, Sa Bo Sa To, No Mo Bo Gya Mo Ha Te Cho, To Ji To En O Bo Ryo Kī Ryo Gya Chī, Kya Ra Chī, I Ki Ri Mo Ko, Fu Ji Sa To Sa Bo Sa Bo, Mo Ra Mo Ra Mo Ki Mo Ki Ri To In, Ku Ryo, Ku Ryo, Ke Mo To Ryo, To Ryo, Ho Ja Ya Chī, Mo Ko Ho Ja Ya Chī, To Ra To Ra, Chi Ri Nī Shi Fu Ra Ya, Sha Ro, Sha Ro, Mo Mo, Ha Mo Ra, Ho Chi Rī Yu Ki Yu Ki, Shi No Shi No O Ra San, Fu Ra Sha Rī Ha Za Ha Za, Fu Ra Sha Ya Ku Ryo, Ku Ryo Mo Ra Ku Ryo, Ku Ryo, Ki Ri Sha Ro, Sha Ro, Shi Ri Shi Ri, Su Ryo, Su Ryo, Fu Ji Ya, Fu Ji Ya, Fu Do Ya, Fu Do Ya, Mi Chi Ri Ya, No Ra Kin, Ji, Chi Ri Shu Ni No, Ho Ya Mo No So Mo Ko, Shi Do Ya, So Mo Ko, Mo Ko Shi Do Ya, So Mo Ko, Shi Do Yu Ki, Shi Fu Ra Ya, So Mo Ko, No Ra Kin, Jī So Mo Ko, Mo Ra No Ra So Mo Ko, Shi Ra Sun, O Mo Gya Ya, So Mo Ko, So Bo Mo Ko Shi Do Ya, So Mo Ko, Sha Ki Ra O Shi Do Ya So Mo Ko, Ho Do Mo Gya Shi Do Ya, So Mo Ko, No Ra Kin, Jī Ha Gya Ra Ya, So Mo Ko, Mo Ho Rī, Shin, Gya Ra Ya So Mo Ko, Na Mu Ka Ra Tan, No, To Ra Ya, Ya Na Mu O Ri Ya, Bo Ryo Ki Chī, Shi Fu Ra Ya, So Mo Ko, Shi Te Do, Mo Do Ra, Ho Do Ya, So Mo Ko

Shikuseigan

Shu Jo Mu Hen Sei Gan Do

Bonno Mu Jin Sei Gan Dan

Ho Mon Mu Ryo Sei Gan Gaku

Butsu Do Mu Jo Sei Gan Jo

The Bodhisattva Vows

Sentient beings are numberless I vow to liberate them.

Desires are inexhaustible I vow to put an end to them

The Dharmas are boundless I vow to master them.

The Buddhas Way is unsurpassable I vow to become it.

Bodhisattva Vow

Disciples, when I humbly observe the true nature of things, all are the marvelous manifesta­tion of the Tathagata's truth. Atom by atom, instant by instant, all are none other than his mysterious radi­ance. Because of this our virtuous ancestors extended loving care and reverence toward even such beings as birds and beasts. How, then, can we be but humbly grateful for the food, drink, and clothing that nourishes and protects us throughout the day, these being in essence the warm skin and flesh of the great 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 ene-mies, reviling and persecut­ing us, we should regard them as bodhisattva mani­festations who, in their great compassion, are em-ploying skillful means to help emancipate us from the sinful 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 the Buddha, then with every thought there will bloom a lotus flower, each with a Buddha. These Buddhas will estab­lish Pure Lands every-where 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

Hakuin Zenji Zazen Wasan

Shujō Honrai Hotoke Nari Mizu To Kōri No Gotoku Nite Mizu O Hanarete Kōri Naku Shujō No Hoka Ni Hotoke Nashi Shujō Chikaki O Shirazu Shite Tōku Motomuru Hakanasa Yo Tatoeba Mizu No Naka Ni Ite Katsu Wo Sakebu Ga Gotoku Nari Chōja No Ie No Ko To Narite Hinri Ni Mayou Ni Koto narazu Rokushu Rinne No Innen Wa Onore Ga Guchi No Yamiji Nari Yamiji Ni Yamiji O Fumisoete Itsuka Shōji O Hanaru Beki Sore Makaen No Zenjō Wa Shōtan Suru Ni Amari Ari Fuse Ya Jikai No Shoharamitsu Nenbutsu Zange Shugyō Tō Sono Shina Ōki Shozengyō Mina Kono Uchi Ni Kisuru Nari Ichiza No Kō Wo Nasu Hito Mo Tsumishi Muryō No Tsumi Horobu Akushu Izuku Ni Arinu Beki Jōdo Sunawachi Tōkara Zu Katajikenaku Mo Kono Nori O Hitotabi Mimi Ni Fururu Toki Santan Zuiki Suru Hito Wa Fuku Wo Uru Koto Kagiri Nashi Iwanya Mizukara Ekō Shite Jiki Ni Jishō O Shōsure Ba Jishō Sunawachi Mushō Nite Sudeni Keron O Hanare Tari Inga Ichinyo No Mon Hirake Mu Ni Mu San No Michi Naoshi Musō No Sō Wo Sō To Shite Yuku Mo Kaeru Mo Yoso Narazu Munen No Nen O Nen To Shite Utau Mo Mau Mo Nori No Koe Zanmai Muge No Sora Hiroku Shichi Enmyō No Tsuki Saen Kono Toki Nanioka Motomu Beki Jakumetsu Genzen Suru Yueni Tōsho Sunawachi Rengekoku Kono Mi Sunawachi Hotoke Nari.

Hakuin Zenji’s Song of Zazen

All sentient beings are essentially Buddhas As with water and ice, there is no ice without water; apart from sentient beings, there are no Buddhas. Not knowing how close the truth is, we seek it far away – what a pity! We are like one who in the midst of water cries out desperately in thirst. We are like the son of a rich man who wandered away among the poor.

The reason we transmigrate through the Six Realms is because we are lost in the darkness of ignorance. Going further and further astray in the darkness, how can we ever be free from birth-and-death? As for the Mahayana practice of zazen, there are no words to praise it fully. The Six Paramitas, such as giving, maintaining the precepts, and various other good deeds like invoking the Buddha’s name, repentance, and spiritual training, all finally return to the practice of zazen.

Even those who have sat zazen only once will see all karma erased. Nowhere will they find evil paths, and the Pure Land will not be far away. If we listen even once with open heart to this truth, then praise it and gladly embrace it, how much more so then, if on reflecting within ourselves we directly realize Self-nature, giving proof to the truth that Self-nature is no-nature We will have gone far beyond idle speculation. The gate of the oneness of cause and effect is thereby opened, and not-two, not-three, straight ahead runs the Way.

Realizing the form of no-form as form, whether going or returning we cannot be any place else. Realizing the thought of no-thought as thought, whether singing or dancing, we are the voice of the Dharma. How vast and wide the unobstructed sky of samadhi! How bright and clear the perfect moonlight of the Fourfold Wisdom! At this moment what more need we seek? As the eternal tranquility of Truth reveals itself to us, this very place is the Land of Lotuses and this very body is the body of the Buddha.

DAI E ZENJI HOTSU GAN MON

Tada Nega Wa Kuwa Sore Ga Shi Do Shin Kengo Ni Shite Cho On Futai Shi Tai Kyoan Shishin Yumyo Shubyo Koto Goto Ku No Zoki Konsan Sumiaka Ni Shoshi Munan Musai Mama Mushu Ja Ro Ni Mu Kawadzu Jiki Ni Shodo Ni Itte Bonno Sho Metsu Shi Chie Docho Shi Ton Ni Dai Ji O Satotte Hotoke No Emyo O Tsugi Moro Moro No Shujo Doshite Busso No Hon O Hozen Koto O Tsugi Ni Ko I Nega Wa Kuwa So Re Gashi Rin Myo Ju No Toki Shobyo Sho No Shichi Nichi Izen Ni Araka Jime Shino Itaran Koto O Shitte Anju Shonen Matsu Go Jizai Ni Kono Mi O Sute Owatte Sumiyaka Ni Butsudo Ni Shoji Hano Atari Shobutsu Ni Mamie Shokaku No Ki O Uke Hokkai Ni Busshin Shite Ama Neku Shujo O Dosen Koto O Jippo San Ze Issai No Shobutsu Shoson Bosatsu Makasatsu Maka Hannya Hara Mitsu

Dai E Zenji’s Vow for Awakening

Our only prayer is to be firm in our determination to give ourselves completely to the Buddha’s Way, so that no doubts arise however long the road seems to be; to be light and easy in the four parts of the body; to be strong and undismayed in body and in mind; 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 Grat Matter. Thereby we receive the transmission of the deep wisdom of the Buddhas to save all sentient beings who suffer in the round of birth and death. In this way we offer our gratitude for the compassion of the Buddhas and Patriarchs. 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 may quiet the mind to abandon the body and be unattached to all things at the last moment wherein we return to the Original Mind in the realm of no birth and no death and merge infinitely into the whole universe to manifest as all things in their True Nature and with the great wisdom of the Buddhas to awaken all beings to the Buddha Mind. We offer this to all Buddhas and Bodhisattva-Mahasattvas of the past, present and future in the ten quarters and to the Maha Prajna Paramita.

Teidai Denpo Busso no Myogo (Lineage of the Patriarchs)

Bibashi Butsu

Shiki Butsu

Bishafu Butsu

Kuruson Butsu

Kunagon Muni Butsu

Kasho Butsu

Shakyamuni Butsu

Maka Kasho Sonja

Anan Sonja

Shona Washu Sonja

Uba Kikuta Sonja

Dai Daka Sonja

Mishaka Sonja

Bashu Mitsu Sonja

Butta Nan Dai Sonja

Fukuda Mitta Sonja

Kyo Sonja

Funa Yasha Sonja

Memyo Sonja

Kabimora Sonja

Ryuju Sonja

Kana Daiba Sonja

Ragorata Sonja

Sogya Nandai Sonja

Kayashata Sonja

Kumorata Sonja

Shayata Sonja

Bashu Banzu Sonja

Manura Sonja

Kaku Rokuna Sonja

Shishi Sonja

Basha Shita Sonja

Funyo Mitta Sonja

Hannya Tara Sonja

Bodai Dharuma Daishi

Niso Eka Daishi

SanSo KanChi Zenji

DōShin DaiI Zenji

Gunin DaiMan Zenji

Enō DaiKan Zenji

NanGaku Ejō Zenji

Baso DōItsu Zenji

HyakuJō Ekai Zenji

ŌBaku Kiun Zenji

Rinzai Gigen Zenji

KoKe SonShō Zenji

NanIn Egyō Zenji

Fuketsu EnShō Zenji

Shusan SeNen Zenji

Funnyo ZenShō Zenji

Sekisō Soen Zenji

YōGi HōE Zenji

HakuUn Shutan Zenji

Goso HōEn Zenji

EnGo KokuGon Zenji

Kokyū JōRyū Zenji

OAn DonGe Zenji

Mittan KanKetsu Zenji

Shōgen SuGaku Zenji

UnNan Fugan Zenji

Kido Chigu Zenji

Nampo Jo Myo Zenji

ShuHo MyoCho Zenji

KanZan Egen Zenji

JuO SoHitsu Zenji

MuIn SoIn Zenji

NipPo SoShun Zenji

Giten GenSho Zenji

Sekko SoShin Zenji

ToYo EiCho Zenji

TaiGa TanKyo Zenji

KoHo GenKun Zenji

SenSho ZuiSho Zenji

IAn Chisatsu Zenji

ToZen SoShin Zenji

YoZan KeiYo Zenji

Gudo To Shoku Zenji

Shido Munan Zenji

DoKyo Etan Zenji

HakuIn Ekaku Zenji

Gasan Jito Zenji

InZan Ien Zenji

Taigen Shigen Zenji

Gisan Zen Rai Zenji

Tekisui Giboku Zenji

RyoEn Gen Seki Zenji

SeiSetsu Genjo Zenji

Taishitsu Mumon Zenji

  Kaka Shokan Fuin Yo Kon

Ji Ho San Shi I Shi Shi Fu (Ten Directions, Three Worlds, All Buddhas)

Shi Son Bu Sa Mo Ko Sa (All Venerable Ones, Bodhisattva-Mahasattvas)

Mo Ko Ho Ja Ho Ro Mi (The Great Prajna Paramita)

Before Teisho

Mu Jo Jin Jin Mu Myo No Ho Wa Hyaku Sen Man Go Ni Mo Ai O Koto Gatashi Ware Ima Ken Mon Shi Juji Suru Koto O Etari Negawaku Wa Nyorai No Shin Jitsu Gi O Geshi Tatematsuran Koto O.

The Dharma, incomparably profound and exquisite, is rarely met with even in hundreds of thousands of milions of kalpas. We are now permitted to hold it, see it, hear it and accept it. May we awaken to the deep true Mind of Tathagatha.

Copyright © 2005 Sabine ShoE Huskamp