Jikoji Chants and Verses

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Robe Chant

Dai sai ge da pu ku
muso fuku den e
hi bu nyorai kyo
ko do shoshu jo.

Great robe of liberation
field far beyond form and emptiness
wearing the Tathagata’s teaching
freeing all beings.

Dai sai ge da pu ku
muso fuku den e
hi bu nyorai kyo
ko do shoshu jo.

Trisarana (Three Refuges in Pali)

Buddham saranam gacchami
Dhammam saranam gacchami
Sangham saranam gacchami

Dutiyam pi Buddham saranam gacchami
Dutiyam pi Dhammam saranam gacchami
Dutiyam pi Sangham saranam gacchami

Tatiyam pi Buddham saranam gacchami
Tatiyam pi Dhammam saranam gacchami
Tatiyam pi Sangham saranam gacchami

Before Dharma Talk

An unsurpassed, penetrating and perfect Dharma
Is rarely met with even in a hundred thousand million kalpas.
Having it to see and listen to, remember and accept,
I vow to taste the truth of the Tathagata's words.

After Dharma Talk

May our intention equally extend to
every being and place
with the true merit of Buddha’s way.

Being are numberless, I vow to save them.
Delusions are inexhaustible, I vow to end them.
Dharma gates are endless, I vow to enter them.
Buddha’s way is unsurpassable, I vow to become it.

Sangemon (Confession/Repentance)

All my ancient wrong actions
from beginningless greed hate and delusion
born through body speech and mind
I now fully avow.

Ga shaku sho zo sho aku go
Kai yu mushi ton jin shi
Ju shin ku i shi sho sho
Issai ga kon kai san ge

Dedications (After Sutra or Eko)

All Buddhas in ten directions, past present and future
all Bodhisattvas, Mahasattvas, world-honored ones
the Maja Prajna Paramita

Ji ho san shi i shi hu
Shi son bu sa mo-ko sa
Mo ko ho ja jo ro mi3


Maka Hannya Haramita Shin Gyo
(Heart of Great Perfect Wisdom Sutra)

Kan ji zai bo satsu gyo jin han nya ha ra mi ta ji sho ken go on kai ku
do is sai 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 ge 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 mit ta ko toku a noku ta ra sam myaku
sam 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 mit ta shu soku setsu shu watsu gya te gya te ha ra gya te hara so gya te bo ji sowa ka han nya shin gyo.

Ji ho san shi i shi hu
Shi son bus a mo ko sa
Mo ko jo ja jo ro mi.


Great Wisdom beyond Wisdom Heart Sutra  

Avalokiteshvara Bodhisattva,
when practicing deeply the Prajna Paramita,
perceived that all five skandhas are empty
and was saved from all suffering and distress.
“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.
Shariputra, all dharmas are marked with emptiness;
they do not appear nor disappear,
are not tainted nor pure,
do not increase nor decrease.
Therefore, in emptiness no form,
no feelings, perceptions, impulses, 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 realm of eyes and so forth until no realm of mind-consciousness;
no ignorance and also no extinction of it, and so forth until
no old age and death and also no extinction of them;
no suffering, no origination, no stopping, no path,
no cognition, also no attainment.
With nothing to attain
the Bodhisattva depends on Prajna Paramita
and mind is no hindrance.
Without any hindrance no fears exist;
far apart from every perverted view, one dwells 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:
Gate, gate, paragate, parasamgate! Bodhi! Svaha!”


The Sutra on the Heart of Realizing Wisdom beyond Wisdom

Avalokiteshvara , who helps all to awaken,
moves in the deep course of realizing wisdom beyond wisdom,
sees that all five streams of body and mind are boundless,
and frees all from anguish.
O Shariputra, form is not separate from boundlessness;
boundlessness is not separate from form.
Form is boundlessness; boundlessness is form.
The same is true of feelings, perceptions, impulses, and discernment.
O Shariputra, boundlessness is the nature of all things.
It neither rises nor perishes,
neither stains nor purifies,
neither increases nor decreases.
Boundlessness Is not limited by form,
nor feelings, perceptions, impulses, and discernment.
It is free of eyes, ears, nose, tongue, body, mind;
free of sight, sound,  smell,  taste,  touch, and any object of mind;
free of sensory realms including mind-consciousness.
It is free of ignorance and the end of ignorance.
Boundlessness is free of old age and death, and free of the end of old age and death.
It is free of suffering, arising, cessation, and path,
and free of wisdom and attainment.
Being free of attainment, those who help all to awaken
abide in the realization of wisdom beyond wisdom
and live with an unhindered mind.
Without any hindrance, the mind has no fear.
Free from confusion those who lead all to liberation embody profound serenity.
All those in past, present, and future who realize wisdom beyond wisdom
manifest unsurpassable, authentic, and thorough awakening.
Know that realizing wisdom beyond wisdom
is no other than this great mantra,
luminous, incomparable, and supreme.
It relieves all suffering.
Not illusory, it is genuine.
So set forth this mantra of realizing wisdom beyond wisdom.
Set forth this mantra that says:
Gate, gate, paragate, parasamgate, bodhi! Svaha!”


Daihi Shin Dharani 

Namu kara tan-no tora ya-ya
namu ori-ya boryo-ki-chi shifu ra-ya
fuji sato bo-ya, moko sato bo-ya
mo ko kya-runi kya-ya en
sa hara ha ei shu tan-no ton sha
namu shiki-ri toi-mo
ori-ya boryo-ki-chi
shihu ra rin to-bo na-mu no ra
kin-ji ki-ri mo ko ho do sha-mi sa-bo
o to jo shu ben o shu-in
 sa-bo sa-to no mo bo gya
mo ha te cho
to-ji to-en o bo-ryo ki ru gya-chi
kya rya chi
i kiri mo ko fuji 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-chi
mo ko ho ja ya chi
to-ra to-ra chiri-ni shihu ra-ya, 
sha-ro sha-ro mo mo ha mo ra
ho chi ri yuki yuki shi-no shi-no
ora san fura sha ri
ha-za ha-zan fura sha ya
ku-ryo ku-ryo mo-ra ku-ryo ku-ryo
ki-ri sha-ro sha-ro shi-ri shi-ri su-ryo su-ryo
fuji-ya, fuji-ya, fudo-ya, fudo-ya
mi chiri-ya nora-kin-ji
chiri shuni no
hoya mono somo-ko
shido-ya somo-ko
moko shido ya somo-ko  
shido yu-ki shifu ra ya somo-ko
nora-kin-ji somo-ko
mo-ra no-ra somo-ko
shira su omo-gya-ya somo-ko
sobo-moko-shido-ya somo-ko
shaki-ra oshi-do-ya somo-ko
hodo-mogya-shido-ya somo-ko
nora-kin-ji ha gyara-ya somo-ko
mo hori shin gyara-ya somo-ko
namu-kara-tan-no tora-ya-ya
boryo-ki-chi shifu-ra-ya somo-ko
shite-do modo-ra hodo-ya so mo ko.

The Great Compassion Dharani

Adoration to the Three Treasures–Buddha, Dharma, and Sangha!
Adoration to Avalokitesvara, the Bodhisattva Mahasattva,
    the Bodhisattva of Compassion!
Adoration to the one who removes all fear and suffering!

Having honored Avalokitesvara Bodhisattva, may we now recite this dharani which purifies all beings, which fulfills the wishes of all beings.

Hail to Bodhisattva Mahasattva who embodies the Trikaya who has the transcendental wisdom.
Hail to Bodhisattva Mahasattva who continues to save all beings without defilement in his mind.
Hail to Bodhisattva Mahasattva who sustains the highest most complete wisdom and who is free from all impediments.
Hail to Bodhisattva Mahasattva whose deeds reveal the fundamental purity of all beings.
Hail to Bodhisattva Mahasattva who wipes away the three poisons—greed, anger and delusion.
Quick, quick! Come, come! Here, here!
A joy springs up in us.
Help us to enter into the realm of great realization!
Avalokitesvara Bodhisattva, Bodhisattva of Compassion, guide us to
    spiritual contentment. 
Accomplishment, accomplishment!
Having testified to freedom and compassion with the mind of Avalokitesvara,
Having purified our own body and mind,
Having become as brave as a lion,
Having become manifest into all beings,
Having attained to the Wheel of Dharma and the Lotus Flower, 
    we can now liberate all beings without hindrance.
May the understanding of the mysterious nature of Avalokitesvara prevail
Adoration to the Three Treasures–Buddha, Dharma and Sangha!
Adoration to Avalokitesvara, the Bodhisattva Mahasattva,
    the Bodhisattva of Compassion.
May this dharani be effective. 


Metta Sutra (Loving Kindness Sutra)

This is what should be accomplished by the one who is wise, 
who seeks the good and has obtained peace:

Let one be strenuous, upright and sincere, without pride, 
easily contented and joyous. 
Let one not be submerged by the things of the world. 
Let one not take upon oneself 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 child, so with a boundless mind should one cherish all living things, 
suffusing love over the entire world, above, below, and all around without limit, 
so let one cultivate an infinite good will toward the whole world.

Standing or walking, sitting or lying down, during all one’s waking hours, 
let one practice the way with gratitude.

Not holding to fixed views, endowed with insight, freed from sense appetites, 
one who achieves the way will be freed from the duality of birth and death.

Song of the Jewel Mirror Samadhi

The teaching of thusness has been intimately communicated
    by buddhas and ancestors.
Now you have it,
    so keep it well.
Filling a silver bowl with snow,
    hiding a heron in the moonlight –
Taken as similar they’re not the same;
    when you mix them, you know where they are.
The meaning is not in the words,
yet it responds to the inquiring impulse.
Move and you are trapped;
    miss and you fall into doubt and vacillation.
Turning away and touching are both wrong,
    for it is like a massive fire.
Just to depict it in literary form
    is to stain it with defilement.
It is bright just at midnight,
    it doesn’t appear at dawn.
It acts as a guide for beings,
    its use removes all pains.
Although it is not fabricated,
it is not without speech.
It is like facing a jewel mirror;
    form and image behold each other –
You are not it,
     in truth it is you.
Like a babe in the world,
    in five aspects complete;
It does not go or come,
    nor rise nor stand.
“Baba wawa” –
    is there anything said or not?
Ultimately it does not apprehend anything
    because it speech is not yet correct.
It is like the six lines of the illumination hexagram:
    relative and ultimate interact –
Piled up, they make three,
    the complete transformation makes five.
It is like the taste of the five-flavored herb,
    like a diamond thunderbolt.
Subtly included within the true,
    inquiry and response come up together.
Communing with the source, travel the pathways,
    embrace the territory and treasure the road.
Respecting this is fortunate;
    do not neglect it.
Naturally real yet inconceivable,
    it is not within the province of delusion or enlightenment.
With casual conditions, time and season,
    quiescently it shines bright.
In its fineness it fits into spacelessness,
    in it greatness it is utterly beyond location.
A hairsbreadth’s deviation
    will fail to accord with the proper attunement.
Now there are sudden and gradual
    in which teachings and approaches arise.
Once basic approaches are distinguished,
     then there are guiding rules.
But even though the basis is reached and the approach comprehended,
    true eternity still flows.
Outwardly still while inwardly moving,
    like a tethered colt, a trapped rat –
The ancient sages pitied them
    and bestowed upon them the teachings.
According to their delusions,
    they called black as white;
When erroneous imaginations cease,
    the acquiescent mind realizes itself.
If you want to conform to the ancient way, 
    please observe the sages of former times.
When about to fulfill the way of buddhahood,
    one gazed at the tree for ten eons,
Like a battle-scarred tiger,
    like a horse with shanks gone gray.
Because there is the common,
    there are jewel pedestals, fine clothing;
Because there is the startlingly different,
    there are house, cat and cow.
Yi with his archer’s skill
    could hit a target at a hundred paces,
But when the arrow-points meet head on,
    what has this to do with the power of skill?
When the wooden man begins to sing,
    the stone woman gets up dancing;
It’s not within reach of feeling or discrimination -
    how could it admit of consideration in thought?
Ministers serve their lords,
    children obey their parents;
Not obeying is not filial
    and not serving is no help.
Practice secretly, working within,
    like a fool, like an idiot.
Just to continue in this way
    is called the host within the host.



Hokyo Zammai
(Song of the Jewel Mirror Samadhi)

Nyoze no hõ 
busso mitsu ni fusu
nanji ima kore o etari
yoroshiku yoku hõgo subeshi
ginnan ni yuki o mori
meigetsu ni ro o kakusu
rui shite hitoshikarazu
konzuru tokinba tokoro o shiru
kokoro kotoni arazareba
raiki mata omomuku
dõzureba kakyu o nashi
tagaeba kocho ni otsu
haisoku tomo ni hi nari
daijaku no gotoshi
tada monsai ni arawaseba
sunawachi zenna ni zokusu
ahan shõmei
tengyõ furo
mono no tame ni nori to naru
moichiite shõku o nuku
ui ni arazu to iedomo
kore go naki ni arazu
hõkyõ ni nozonde
gyõyõ aimiru ga gotoshi
nanji kore kare ni arazu
kare masani kore nanji
yo no yõni no gosõ 
gangu suru ga gotoshi
fukyo furai fuku fujû
baba wawa uku muku
tsui ni mono o ezu
go imada tadashi karazaru ga yue ni
juri rikkõ
henshõ ego
tatande san to nari
henji tsukite go to naru
chisõ no ajiwai no gotoku
kongõ no sho no gotoshi
shõchû myõkyõ
kõshõ narabi agu
shû ni tsûji to ni tsûzu
kyõtai kyõro
shakunen naru tokinba kitsu nari
bongo subekarazu
tenshin ni shite myõ nari
meigo ni zoku sezu
innen jisetsu
jakunen toshite shõcho su
sai ni wa muken ni iri
dai ni wa hõjo o zessu
gõkotsu no tagai
ri(tsu)*ryo ni õzezu
ima tonzen ari
shûshu o rissuru ni yotte
shûshu wakaru
sunawachi kore kiku nari
shû tsûji shu kiwamaru mo
shinjõ ruchû
hoka jaku ni uchiogoku wa
tsunageru koma fukuseru nezumi
senshõ kore o kanashinde
hõ no dando to naru
Sono tendõ ni shitagatte
shi o motte so to nasu
tendõ sõ mesusureba
kõshin mizukara yurusu
kotetsu ni kanawan to yõseba
kõ zenko o kanzeyo
butsudõ o jõzuru ni nannan toshite
jukkõ ju o kanzu
tora no kaketaru ga gotoku
uma no yome no gotoshi
geretsu aru o motte
hõki chingyo,
kyõi aru o motte
rinu byakko
gei wa gyõriki o motte
ite hyappo ni atsu
sempõ ai o
gyõriki nanzo azukaran.
bokujin masa ni utai
sekijo tatte mo
jõshiki no itaru ni arazu
mushiro shiryo o iren ya
shin wa kimi ni bushi
ko wa chichi ni junzu
junzezareba kõ ni arazu
busezareba ho ni arazu
senkõ mitsuyõ wa
gu no gotoku, ro no gotoshi
tada yoku sõzoku suru o
shuchû no shu to nazuku


Harmony of Difference and Equality

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

Shosaimyo Kichijo Darani

No mo san man da
moto nan
oha ra chi koto sha
sono nan to ji to
gya gya
gya ki gya ki
un nun
shifu ra shifu ra
hara shifu ra hara shifu ra
chisu sha chisusha
chishu ri chishu ri
soha ja soha ja
sen chi gya
shiri ei so mo ko


Enmei Jukku Kannon Gyo

namu butsu
yo butsu u in
yo butsu u en
buppo so en
jo raku go jo
cho-nen kanzeon
bo nen kanzeon
nen nen ju shin ki
nen nen fu ri shin

Names of Buddhas and Ancestors  (Busso)

Bibashi Butsu Dai-o-sho, Shiki Butsu Dai-o-sho, Bishabu Butsu Dai-o-sho,
Kuruson Butsu Dai-o-sho, Kunagon Muni Butsu Dai-o-sho,  Kasho Butsu Dai-o-sho, Shakamuni Butsu Dai-o-sho, Makakasho Dai-o-sho, Ananda Dai-o-sho, 
Shona-Washu Dai-o-sho,Uba-kikuta Dai-o-sho, Dai-taka Dai-o-sho, 
Mishaka Dai-o-sho, Bashu-mitsu Dai-o-sho, Butsuda-nandai Dai-o-sho, 
Fuda-mitta Dai-o-sho, Barishiba Dai-o-sho, Funayasha Dai-o-sho, 
Anabotei Dai-o-sho, Kabimora Dai-o-sho, Nagyahara-Juna Dai-o-sho, 
Kana-daiba Dai-o-sho, Ragorata Dai-o-sho, Sogya-nandai Dai-o-sho, 
Kaya-shata Dai-o-sho, Kumorata Dai-o-sho, Shayata Dai-o-sho, 
Bashu-banzu Dai-o-sho, Manura Dai-o-sho, Kakuro-kuna Dai-o-sho, 
Shishi-bodai Dai-o-sho, Basha-shita Dai-o-sho, Funyo-mitta Dai-o-sho, 
Hanya-tara Dai-o-sho, Bodai-daruma Dai-o-sho, Taiso-ekka Dai-o-sho,
Kanchi-sosan Dai-o-sho, Dai-i-doshin Dai-o-sho, Daiman-konin Dai-o-sho, 
Daikan Eno Dai-o-sho, Seigen Gyoshi Dai-o-sho, Sekito Kisen Dai-o-sho, 
Yakusan Igen Dai-o-sho, Ungan Donjo Dai-o-sho, Tozan Ryokai Dai-o-sho, 
Ungo Doyo Dai-o-sho, Doan Dohi Dai-o-sho, Doan Kanshi Dai-o-sho, 
Ryozan Enkan Dai-o-sho, Taiyo Kyogen Dai-o-sho, To Sugisei Dai-o-sho, 
Fuyo Dokai Dai-o-sho, Tanka Shijun Dai-o-sho, Choro Seiryo Dai-o-sho, 
Tendo Sagaku Dai-o-sho, Setcho Chikan Dai-o-sho, Tendo Nyojo Dai-o-sho, 
Eihei Dogen Dai-o-sho, Koun Ejo Dai-o-sho, Tettsu Gikai Dai-o-sho, 
Keisan Jokin Dai-o-sho, Meiho Sotetsu Dai-o-sho, Jhugan Dochin Dai-o-sho,
Tessan Shikaku Dai-o-sho, Keigan Eisho Dai-o-sho, Chuzan Ryoun Dai-o-sho,
Gizan Tonin Dai-o-sho, Shogaku Kenryu Dai-o-sho, Kinen Horyu Dai-o-sho,
Taishitsu Chisen Dai-o-sho, Kokei Shojun Dai-o-sho, Sesso Yuho Dai-o-sho,
Kaiten Genshu Dai-o-sho, Shuzan Shunsho Dai-o-sho, Chozan Sennetsu Dai-o-sho,
Fukushu Kochi Dai-o-sho, Meido Yuton Dai-o-sho, Hakuho Genteki Dai-o-sho, Gesshu Soko Dai-o-sho, Manzan Dohaku Dai-o-sho, Sogen Tekisui Dai-o-sho, 
Houn Keido Dai-o-sho, Hogen Tantei Dai-o-sho, Issen Shucho Dai-o-sho, Ungai Shuin Dai-o-sho, Gimon Ryoho Dai-o-sho, Hakuryu Kanzui Dai-o-sho, 
Daiju Bussan Dai-o-sho, Dairin Kanchu Dai-o-sho, Giun Koshu Dai-o-sho, 
Hozan Koei Dai-o-sho, Houn Kobun Dai-o-sho, Houn Kobun Dai-o-sho, 

Names of Women Ancestors

Acharya Mahapajapati Acharya Mitta Acharya Yasodhara Acharya Tissa
Acharya Sujata Acharya Sundari-nanda  Acharya Vaddhesi
Acharya Patachara Acharya Visakha Acharya Singalaka-mata
 Acharya Khema Acharya Uppalavanna Acharya Samavati Acharya Uttara Acharya Chanda Acharya Uttama Acharya Bhadda Kundalakesa
Acharya Nanduttara Acharya Dantika Acharya Sakula Acharya Siha
Acharya Dhammadinna Acharya Kisagotami Acharya Ubbiri
Acharya Isidasi Acharya Bhadda Kapilani Acharya Mutta Acharya Sumana Acharya Dhamma Acharya Chitta Acharya Anopama Acharya Sukka
Acharya Sama Acharya Utpalavarna Acharya Shrimala Devi
Acharya Congchi Acharya Lingzhao Acharya Moshan Liaoran
Acharya Liu Tiemo Acharya Miaoxin Acharya Daoshen Acharya Shiji
Acharya Zhi’an Acharya Huiguang Acharya Kongshi Daoren
Acharya Yu Daopo Acharya Huiwen Acharya Fadeng Acharya Wenzhao
Acharya Miaodao Acharya Zhitong Acharya Zenshin Acharya Zenzo
 Acharya Ezen Acharya Ryonen Acharya Egi Acharya Shogaku
Acharya Ekan Acharya Shōzen Acharya Mokufu Sonin
Acharya Myosho Enkan Acharya Ekyu Acharya Eshun Acharya Soshin
Acharya Soitsu Acharya Chiyono

Full Moon Ceremony

Ga shaku sho zo sho aku go
kai yu mushi ton jin shi
ju shin ku i shi sho sho
issai ga con kai sange.

All my ancient, twisted karma.
from beginningless greed, hate
    and delusion,
born through body, speech and mind
I now fully avow.

Ga shaku sho zo sho aku go
kai yu mushi ton jin shi
ju shin ku i shi sho sho
issai ga con kai sange.


Homage to the Dharmakaya Vairochana Buddha
Homage to the Sambhogakaya Ruchana Buddha
Homage to the Nirmanakaya Buddha
Homage to the future Maitraya Buddha
Homage to all the Buddhas in the ten directions, past, present, and future
Homage to the Saddharma Pundarika Sutra
Homage to Manjusri, the Perfect Wisdom Bodhisattva
Homage to Samantabhadra, the Shining Practice Boddhisattva
Homage to Avalokiteshvara, the Infinite Compassion Bodhisattva
Homage to the many Bodhisattvas, Mahasattvas
Homage to the Maha Prajna Paramita.

Through this body, until the Buddha body, vowing to
return to Buddha
return to Dharma
return to Sangha.

return to Buddha
return to Dharma
return to Sangha.

return to Buddha completely
return to Dharma completely
return to Sangha completely.

Through this body, until the Buddha body, vowing:
First, to embrace and sustain right conduct
Second, to embrace and sustain every good
Third, to embrace and sustain all beings.

Through this body, until the Buddha body, vowing to
First, no killing life. Second, no stealing. 
Third, no attachment to fulfillment. Fourth, no illusory words.
Fifth, no selling the wine of delusion. Sixth, no dwelling on past mistakes.  Seventh, no praise or blame. Eighth, no hoarding materials or teaching.
Ninth, no being angry. Tenth, no abusing the Three Treasures.

Fukanzazengi Of Eihei Dogen

The way is basically perfect and all-pervading. How could it be contingent upon
practice and realization? The dharma-vehicle is free and untrammeled. What need
is there for concentrated effort? Indeed, the whole body is far beyond the world's
dust. Who could believe in a means to brush it clean? It is never apart from one,
right where one is. What is the use of going off here and there to practice?

And yet, if there is the slightest discrepancy, the way is as distant as heaven
from earth. If the least like or dislike arises, the mind is lost in confusion. Suppose
one gains pride of understanding and inflates one's own enlightenment, glimpsing
the wisdom that runs through all things, attaining the way and clarifying the mind,
raising an aspiration to escalade the very sky. One is making the initial, partial
excursions about the frontiers but is still somewhat deficient in the vital way of
total emancipation.

Need I mention the Buddha, who was possessed of inborn knowledge? The
influence of his six years of upright sitting is noticeable still. Or Bodhidharma's
transmission of the mind-seal? The fame of his nine years of wall-sitting is
celebrated to this day. Since this was the case with the saints of old, how can we
today dispense with negotiation of the way?

You should therefore cease from practice based on intellectual
understanding, pursuing words and following after speech, and learn the backward
step that turns your light inwardly to illuminate your self. Body and mind of
themselves will drop away, and your original face will be manifest. If you want to
attain suchness, you should practice suchness without delay.

For sanzen, a quiet room is suitable. Eat and drink moderately. Cast aside all
involvements and cease all affairs. Do not think good or bad. Do not administer
pros and cons. Cease all the movements of the conscious mind, the gauging of all
thought and views. Have no designs on becoming a buddha. Sanzen has nothing
whatever to do with sitting or lying down.

At the site of your regular sitting, spread out thick matting and place a
cushion above it. Sit either in the full-lotus or half-lotus position. In the full-lotus
position, you first place your right foot on your left thigh and your left foot on your
right thigh. In the half-lotus, you simply press your left foot against your right
thigh. You should have your robes and belt loosely bound and arranged in order.
Then place your right hand on your left leg and your left palm (facing upward) on
your right palm, thumb-tips touching. Thus sit upright in correct bodily posture,
neither inclining to the left nor to the right, neither leaning forward nor backward.
Be sure your ears are on a plane with your shoulders and your nose in line with
your navel. Place your tongue against the front roof of your mouth, with teeth and
lips both shut. Your eyes should always remain open, and you should breathe
gently through your nose. Once you have adjusted your posture, take a deep breath, inhale and exhale, rock your body right and left and settle into a steady, immovable sitting position. Think of not-thinking. How do you think of not-thinking? Nonthinking. This in itself is the essential art of zazen.
The zazen I speak of is not learning meditation. It is simply the dharma-gate
of repose and bliss, the practice-realization of totally culminated enlightenment. It
is the manifestation of ultimate reality. Traps and snares can never reach it. Once
its heart is grasped, you are like a dragon gaining the water, like a tiger taking to
the mountains. For you must know that just there (in zazen) the right dharma is
manifesting itself and that from the first dullness and distraction are struck aside.

When you arise from sitting, move slowly and quietly, calmly and deliberately. Do not rise suddenly or abruptly. In surveying the past, we find that transcendence of both unenlightenment and enlightenment, and dying while either sitting or standing, have all depended entirely on the strength of zazen.

In addition, the bringing about of enlightenment by the opportunity provided
by a finger, a banner, a needle, or a mallet, and the effecting of realization with the
aid of a hossu, a fist, a staff, or a shout cannot be fully understood by
discriminative thinking. Indeed, it cannot be fully known by the practicing or
realizing of supernatural powers either. It must be deportment beyond hearing and
seeing - is it not a principle that is prior to knowledge and perceptions?

This being the case, intelligence or lack of it does not matter, between the
dull and the sharp-witted there is no distinction. If you concentrate your effort
single-mindedly, that in itself is negotiating the way. Practice-realization is
naturally undefiled. Going forward in practice is a matter of everydayness.

In general, this world and other worlds as well, both in India and China
equally hold the buddha-seal; and over all prevails the character of this school,
which is simply devotion to sitting, total engagement in immovable sitting.
Although it is said that there are as many minds as there are persons, still they all
negotiate the way solely in zazen. Why leave behind the seat that exists in your
home and go aimlessly off to the dusty realms of other lands? If you make one
misstep you go astray from the way directly before you.

You have gained the pivotal opportunity of human form. Do not use your
time in vain. You are maintaining the essential working of the buddha way. Who
would take wasteful delight in the spark from the flintstone? Besides, form and
substance are like the dew on the grass, destiny like the dart of lightning - emptied
in an instant, vanished in a flash.

Please, honored followers of Zen. Long accustomed to groping for the
elephant, do not be suspicious of the true dragon. Devote your energies to a way
that directly indicates the absolute. Revere the person of complete attainment who
is beyond all human agency. Gain accord with the enlightenment of the buddhas;
succeed to the legitimate lineage of the ancestors' samadhi. Constantly perform in
such a manner and you are assured of being a person such as they. Your treasure store will open of itself, and you will use it at will.