ZEN BUDDHIST SUTRAS AND PRECEPTS

The Zen Buddhist texts listed below have been translated from Japanese and rendered into thoughtful English by the Diamond Sangha members, Honolulu, Hawaii, headed by Robert Aitken Roshi. Although the basic work was done in the 1970s and the 1980s, translations of some of the texts are not final as they tend to continue to be improved on and refined. These texts are used with gratitude and delight by members of several affiliated Zen centers and communities, including California Diamond Sangha, Santa Rosa and Berkeley, USA (headed by John Tarrant Roshi); Sydney Zen Center, Australia, and the Zen Group of Western Australia, Perth, Australia.

Purification

All the evil karma ever created by me since of old,
On account of my beginningless greed, hatred, and ignorance,
Born of my body, mouth, and thought,
I now confess openly and fully.

Vandana

Namo tassa bhagavato arahato sammasambuddhassa.
I venerate the Sacred One, the Great Sage, the Truly Enlightened One.

Tisarana (Triple Refuge)

Buddham saranam gacchami
I take refuge in the Buddha.

Dhammam saranam gacchami
I take refuge in the Dharma.

Sangham saranam gacchami
I take refuge in the Sangha.

The Great Prajna Paramita Heart Sutra

Avalokiteshvara Bodhisattva, practising deep Prajna Paramita,
clearly saw that all five skandhas are empty,
transforming all suffering and distress.
Shariputra, form is no other than emptiness,
emptiness no other than form;
form is exactly emptiness, emptiness exactly form;
sensation, perception, mental reaction, consciousness are also like this.
Shariputra, all things are essentially empty -
not born, not destroyed; not stained, not pure; without loss, without gain.
Therefore in emptiness there is no form, no sensation, perception, mental reaction, consciousness;
no eye, ear, nose, tongue, body, mind,
no colour, sound, smell, taste, touch, object of thought;
no seeing and so on to no thinking;
no ignorance and also no ending of ignorance,
and so on to no old age and death
and also no ending of old age and death;
no suffering, cause of suffering, cessation, path;
no wisdom and no attainment. Since there is nothing to attain,
the Bodhisattva lives by Prajna Paramita,
with no hindrance in the mind; no hindrance and therefore no fear;
far beyond delusive thinking right here is Nirvana.
All Buddhas of past, present, and future live by Prajna Paramita,
attaining Anuttara-samyak-sambodhi.
Therefore know that Prajna Paramita is
the great mantra, the vivid mantra,
the unsurpassed mantra, the supreme mantra,
which completely removes all suffering.
This is truth, not mere formality.
Therefore set forth the Prajna Paramita mantra,
set forth this mantra and proclaim:
Gate Gate Paragate Parasamgate
Bodhi Svaha!
 

Maka Han Nya Hara Mita Shin Gyo (Heart Sutra in Japanese)

KAN JI ZAI BO SA 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 FUJO FU ZO FU GEN
ZE KO KU CHU MU SHIKI MU JU SO GYO SHIKI
MU GEN-NI BI ZES-SHIN I
MU SHIKI SHO KO MI SOKU HO
MU GEN KAI NAI SHI MU I SHIKI KAI
MU MU MYO YAKU MU MU MYO JIN NAI SHI
MU RO SHI YAKU MU RO SHI JIN
MU KU SHU METSU DO
MU CHI YAKU MU TOKU I MU SHO TOK'-KO
BO DAI SAT-TA E HAN-NYA HA RA MI TA KO
SHIM-MU KEI GE MU KEI 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 MI 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 TO 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 HARA SO GYA TEI
BO JI SOWA KA HAN-NYA SHIN GYO

Torei Zenji: The Bodhisattva Vow

When I (a student of the Dharma) look at the real form of the universe,
all is the never-failing manifestation of the mysterious truth of Tathagata.
In any event, in any moment, and in any place,
none can be other than the marvellous revelation of its glorious light.

This realization made our founding teachers and virtuous Zen leaders extend tender care, with the heart of worshipping, to animals and birds, and indeed to all beings.
This realization teaches us that our daily food, drink, clothes, and protections of life
are the warm flesh and blood, the merciful incarnation of Buddha.
Who can be ungrateful or not respectful to each and every thing, as well as to human beings!

Even though someone may be a fool,
be warm and compassionate.
If by any chance such a person should turn against us,
become a sworn enemy and abuse and persecute us,
we should sincerely bow down with humble language,
in reverent belief that he or she is the merciful avatar of Buddha,
who uses devices to emancipate us from sinful karma
that has been produced and accumulated upon ourselves
by our own egoistic delusion and attachment
through countless cycles of kalpas.

Then on each moment's flash of our thought there will grow a lotus flower,
and on each lotus flower will be revealed a Buddha.
These Buddhas will glorify Sukhavati, the Pure Land, every moment and everywhere.

May we extend this mind over all beings
so that we and the world together
may attain maturity in Buddha's wisdom.
 

Sho Sai Myo Kichijo Dharani

NO MO SAN MAN DA MOTO NAN
OHA RA CHI KOTO SHA SONO NAN
TO JI TO EN GYA GYA GYA KI GYA KI UN NUN
SHIFU RA SHIFU RA HARA SHIFU RA HARA SHIFU RA
CHISHU SA CHISHU SA SHUSHI RI SHUSHI RI
SOHA JA SOHA JA SEN CHIRI GYA SHIRI EI SOMO KO

Veneration to all Buddhas!
The incomparable Buddha-power that banishes suffering.
Om! The Buddha of reality, wisdom, Nirvana!
Light! Light! Great light! Great light!
With no categories, this mysterious power
Saves all beings; suffering goes, happiness comes, Swaha!

Dedication for Daily Early Morning Sutras

Our words ring out through space beyond the stars;
their qualities of virtue and compassion echo back from all the many beings;
we recite the "Prajnaparamita Heart Sutra" and the "Shosaimyo Kichijo Dharani"
for renewal of the Buddha-mind in fields and forests, homes and streets,
throughout the world, in grateful thanks to all our many guides along the ancient way,

*All Buddhas throughout space and time,
all Bodhisattvas, Mahasattvas,
the great Prajnaparamita.

First Sutra Service Dedication

Buddha-nature pervades the whole universe,
existing right here now.
With our reciting of "Maka Hannya Haramita Shingyo,"
"Shosaimyo Kichijo Dharani,"
let us unite with:

*The Ancient Seven Buddhas, Dai Osho,
Shakyamuni Buddha, Dai Osho,
Bodhidharma, Dai Osho,
Tozan Ryokai, Dai Osho,
Dogen Kigen, Dai Osho,
Keizan Jokin, Dai Osho,
Daiun Sogaku, Dai Osho,
Hakuun Ryoko, Dai Osho,
Koun Zenshin, Dai Osho,

All founding teachers, past, present, future, Dai Osho;
let true Dharma continue,
Sangha relations become complete;

*All Buddhas throughout space and time,
all Bodhisattvas, Mahasattvas,
the great Prajnaparamita.
 

Second Sutra Service Dedication

The Buddha and his teachers and his many sons and daughters
turn the Dhamma wheel to show the wisdom of the stones and clouds;
we dedicate the virtues of reciting Torei Zenji's "Bodhisattva's Vow"
and the "Enmei Jikku Kannon Gyo" to:
Choro Nyogen, Dai Osho,
Hannya Gempo, Dai Osho,
Mitta Soen, Dai Osho,
and to our relatives and companions of the past who rest in deepest samadhi,

*All Buddhas throughout space and time,
all Bodhisattvas, Mahasattvas,
the great Prajnaparamita.
 

At the Beginning of Evening Meetings

Infinite realms of light and dark convey the Buddha-Mind;
birds and trees and stars and we ourselves come forth in perfect harmony;
we recite our gatha and our sutra for the many beings of the world;
in grateful thanks to all our many guides along the ancient way,

*All Buddhas throughout space and time,
all Bodhisattvas, Mahasattvas,
the great Prajnaparamita.
 

At the End of the Evening During Sesshin

The sky of samadhi and the moonlight of wisdom are the temple of our practice;
our friends and family members guide us as we walk the ancient path;
we dedicate the virtues of reciting Hakuin Zenji's "Song of Zazen" to:
Rinzai Gigen, Dai Osho,
Hakuin Ekaku, Dai Osho,
and to the guardians of the Dharma and the protectors of our sacred hall,

*All Buddhas throughout space and time,
all Bodhisattvas, Mahasattvas,
the great Prajnaparamita.

Dedication of Sutras at the End of Sesshin

In the purity and clarity of the Dharmakaya,
in the fullness and perfection of the Sambogakaya,
in the infinite variety of the Nirmanakaya,
we dedicate the virtues of our sesshin and our reciting of "Maka Hannya Haramita Shingyo" to:
the Ancient Seven Buddhas, Dai Osho,
Shakyamuni Buddha, Dai Osho,
all Founding Teachers, past, present, future, Dai Osho;
and for the enlightenment of bushes and grasses and all the many beings of the world;
in grateful thanks to all our many guides along the ancient way,

*All Buddhas throughout space and time,
all Bodhisattvas, Mahasattvas,
the Great Prajnaparamita.
 

En-mei Jik-ku Kan-non Gyo (Ten Verse Kannon Sutra for Prolonging Life)

(Repeat three or more times)
KAN ZE ON
NA MU BUTSU
YO BUTSU U IN
YO BUTSU U EN
BUP-PO SO EN
JO RAKU GA JO
CHO NEN KAN ZE ON
BO NEN KAN ZE ON
NEN NEN JU SHIN KI
NEN NEN FU RI SHIN

Kanzeon:
Veneration to the Buddha.
With Buddha I have origin;
With Buddha I have affinity;
Affinity with Buddha, Dhamma, Sangha;
Eternity, joy, self, and purity.
Mornings my thoughts are Kanzeon;
Evenings my thoughts are Kanzeon;
Thought after thought arise in the mind;
Thought after thought are not separate from mind.
 

Hakuin Zenji: Song of Zazen

All beings by nature are Buddha,
As ice by nature is water.
Apart from water there is no ice;
Apart from beings, no Buddha.

How sad that people ignore the near
And search for truth afar:
Like someone in the midst of water
Crying out in thirst;
Like a child of a wealthy home
Wandering among the poor.

Lost on dark paths of ignorance,
We wander through the Six Worlds;
From dark path to dark path--
When shall we be freed from birth and death?

Oh, the zazen of the Mahayana!
To this the highest praise!
Devotion, repentance, training,
The many paramitas--
All have their source in zazen.

Those who try zazen even once
Wipe away beginningless crimes.
Where are all the dark paths then?
Tbe Pure Land itself is near.

Those who hear this truth even once
And listen with a grateful heart,
Treasuring it, revering it,
Gain blessings without end.

Much more, those who turn about
And bear witness to self-nature,
Self-nature that is no-nature,
Go far beyond mere doctrine.

Here effect and cause are the same;
The Way is neither two nor three.
With form that is no-form,
Going and coming, we are never astray;
With thought that is no-thought,
Singing and dancing are the voice of the Law.

Boundless and free is the sky of Samadhi!
Bright the full moon of wisdom!
Truly, is anything missing now?
Nirvana is right here, before our eyes;
This very place is the Lotus Land;
This very body, the Buddha
 

Zen Meal Sutras

The Buddha, born at Kapilavastu,
Attained the way at Magadha, preached at Varanasi,
Entered Nirvana at Kusinagara.
Now as we spread the bowls of Buddha Tathagatha
We make our vows together with all beings.
We and this food and our eating are empty.

Nyan ni san bo
An su in shi
Nyan pin dai shu nyan

Vairochana, pure and clear Dharmakaya Buddha;
Lochana, full and complete Sambogakaya Buddha;
Shakyamuni, infinitely varied Nirmanakaya Buddha;
Maitreya, Buddha still to be born;
All Buddhas everywhere, past, present, future;
Mahayana, lotus of the subtle law;
Manjusri, great wisdom Bodhisattva;
Samantabhadra, Mahayana Bodhisattva;
Avalokitesvara, Great compassion Bodhisattva;
All venerated Bodhisattvas, Mahasattvas,
The great Prajna Paramita.

Porridge is effective in ten ways
To aid the student of Zen.
No limit to the good result,
Consummating eternal happiness.
...

These three virtues and six flavours
Are offered to the Buddha and Sangha
May all beings of the universe
Share alike this nourishment.
...

First, we consider in detail the merit of this food and remember how it came to us;
Second, we evaluate our own virtue and practice, lacking or complete, as we receive this offering;
Third, we are careful about greed, hatred and ignorance, to guard our minds and to free ourselves from error;
Fourth, we take this good medicine to save our bodies from emaciation;
Fifth, we accept this food to achieve the Way of the Buddha.
...

Oh, all you demons and spirits,
We now offer this food to you.
May all of you everywhere
Share it with us together.
...

The first portion is for the Three Treasures,
The second is for the Four Blessings;
The third is for the Six Paths;
Together with all we take this food.

The first taste is to cut off all evil,
The second is to practice all good,
The third is to save all beings;
May we all attain the Way of the Buddha.
...

We wash our bowls in this water,
It has the flavour of ambrosial dew.
We offer it to all demons and spirits;
May all be filled and satisfied.
OM MAKULASAI SVAHA
...

The world is like an empty sky,
The lotus does not adhere to water.
Our minds, surpassing that in purity,
We bow in veneratlon to thee most Exalted One.
 

The Three Pure Precepts

1. Keep all precepts.
   This is the cave where all Dharmas of all Buddhas arise.
2. Practise all good Dharma.
   This is the root-origin whence all Buddhas and Dharmas arise.
3. Save the many beings.
   The Dharma of the Supreme Way is the way to do and have done.
    

The Three Vows of Refuge

I take refuge in the Buddha;
I take refuge in the Dharma;
I take refuge in the Sangha.

The Great Precepts of all the Buddhas have been maintained and protected by all the Buddhas. Buddhas hand them down to Buddhas, and Ancestral Teachers hand them down to Ancestral Teachers. Acceptance and observance of the Precepts transcends past, present, and future, and the perfect accord between the realization of teacher and disciple, and continues through all ages.

Our great teacher Shakyamuni Buddha imparted them to Mahakashyapa, and Mahakashyapa transmitted them to Ananda. Already the Precepts have passed through many generations in direct succession, reaching down to the present head of this temple.

Now, receiving the Great Precepts, I vow to requite my deep obligation to the Buddhas and Ancestral teachers. I pledge to establish these Precepts as essential teachings for human beings and all other beings so that eventually all will inherit the wisdom of the Buddha.
 

The Ten Grave Precepts (with commentaries by Bodhidharma and Dogen)

1. Not Killing.

Bodhidharma: Self-nature is subtle and mysterious. In the realm of the everlasting Dharma, not giving rise to the ideal of killing is called the Precept of Not Killing.

Dogen Zenji: The Buddha seed grows in accordance with not taking life. Transmit the life of Buddha's wisdom and do not kill.

Bodhidharma: Self-nature is subtle and mysterious. In the realm of the unattainable Dharma, not having thoughts of gaining is called the Precept of Not Stealing.

Dogen Zenji: The self and things of the world are just as they are. The gate of emancipation is open.

3. Not Misusing Sex.

Bodhidharma: Self-nature is subtle and mysterious. In the realm of the ungilded Dharma, not creating a veneer of attachment is called the Precept of Not Misusing Sex.

Dogen Zenji: The Three Wheels are pure and clear. When you have nothing to desire, you follow the way of all Buddhas.

4. Not Lying.

Bodhidharma: Self-nature is subtle and mysterious. In the realm of the inexplicable Dharma, not preaching a single word is called the Precept of Not Lying.

Dogen Zenji: The Dharma Wheel turns from the beginning. There is neither surplus nor lack. The whole universe is moistened with nectar, and the truth is ready to harvest.

5. Not Giving or Taking Drugs.

Bodhidharma: Self-nature is subtle and mysterious. In the realm of the intrinsically pure Dharma, not giving rise to delusions is called the Precept of Not Giving or Taking Drugs.

Dogen Zenji: Drugs are not brought in yet. Don't let them invade. That is the great light.

6. Not Discussing Faults of Others.

Bodhidharma: Self-nature is subtle and mysterious. In the realm of the flawless Dharma, nor expounding upon error is called the Precept of Not Speaking of Faults of Others.

Dogen Zenji: In the Buddha Dharma, there is one path, one Dharma, one realization, one practice. Don't permit fault-finding. Don't permit haphazard talk.

7. Not Praising Yourself While Abusing Others.

Bodhidharma: Self-nature is subtle and mysterious. In the realm of the equitable Dharma, not dwelling upon I against you is called the Precept of Not Praising Yourself while Abusing Others.

Dogen Zenji: Buddhas and Ancestral Teachers realize the empty sky and the great earth. When they manifest the noble body, there is neither inside nor outside in emptiness. When they manifest the Dharma body, there is not even a bit of earth on the ground.

8. Not Sparing the Dharma Assets.

Bodhidharma. Self-nature is subtle and mysterious. In the genuine, all-pervading Dharma, not being stingy about a single thing is called the Precept of Not Sparing the Dharma Assets.

Dogen Zenji: One phrase, one verse--that is the ten thousand things and one hundred grasses; one Dharma, one realization--that is all Buddhas and Ancestral Teachers. Therefore, from the beginning, there has been no stinginess at all.

9. Not Indulging in Anger.

Bodhidharma: Self-natue is subtle and mysterious. In the realm of the selfless Dharma, not contriving reality for the self is called the Precept of Not Indulging in Anger.

Dogen Zenji: Not advancing, not retreating, not real, not empty. There is an ocean of bright clouds. There is an ocean of solemn clouds.

10. Not Defaming the Three Treasures.

Bodhidharma: Self-nature is subtle and mysterious. In the realm of the One, nor holding nihilistic concepts of ordinary beings and sages is called the Precept of Not Defaming the Three Treasures.

Dogen Zenji: The teisho of the actual body is the harbour and the weir. This is the most important thing in the world. Its virtue finds its home in the ocean of essential nature. It is beyond explanation. We just accept it with respect and gratitude.