Z E N R I V E R S U T R A B O O K

1. Maka Hannya Haramitta Shingyō 2. Sandōkai 3. Identity of Relative and Absolute 4. White Plum 5. enmei Jukku Kannon Gyo 6. sho Sai Myo Kichijo Darani 7a. maha Prajna Paramita Heart 7b. Precious Mirror 8. daihishin Darani

9. verse of the Okesa 10. takkesa ge 11. gatha on Opening the Sutra 12. four Vows 13. shigu seigan mon 14. verse of Atonement 15. shari raimon 16. Jizo Shingon Dharani 17A Ryogon Shin Shu 17B All Buddhas 18. kanromon 19. meal Gatha

March 2013 1. Maka Hannya Haramitta Shingyō 2. Sandōkai

Kan ji zai bo sa gyo jin han‑nya ha ra Chikudo dai sen no shin, tō zai mitsu mi ta ji sho ken go on kai ku do is‑sai ni ai fu su. Nin kon ni ridon ari, dō ni ku yaku sha ri shi shiki fu i ku ku fu i nam boku no so nashi. Rei gen myō shiki shiki soku ze ku ku soku ze shiki ni kō kettari; shiha an ni ru chū su. Ji ju so gyo shiki yaku bu nyo ze sha ri o shū suru mo moto kore mayoi; ri ni shi ze sho ho ku so fu sho fu metsu fu kanōmo mata satori ni arazu. mon mon ku fu jo fu zo fu gen ze ko ku chu mu is sai no kyō, ego to fu ego to. Eshite shiki mu ju so gyo shiki mu gen ni bi sarani ai wataru; shika ra za reba ku zes‑shin ni mu shiki sho ko mi soku rai ni yotte jū su. Shiki moto shitsu zō ho mu gen kai nai shi mu i shiki kai o kotoni shi; shō moto rakku o koto ni mu mu myo yaku mu mu myo jin nai su. An na jō chū no koto ni kanai; mei shi mu ro shi yaku mu ro shi jin mu ku wa sei daku no ku o wakatsu. Shidai shu metsu do mu chi yaku mu toku i no shō onozu kara fukusu, kono sono mu sho tok‑ko bo dai sat‑ta e han‑nya haha o uru ga gotoshi. Hi wa nesshi, ha ra mi ta ko shin mu ke ge mu ke ge kaze wa dō yō, mizu wa uru oi, chi ko mu u ku fu on ri is‑sai ten do mu wa ken go. Manako wa iro, mimi wa so ku gyo ne han san ze sho butsu on jō, hana wa ka, shita wa kanso. e han‑nya ha ra mi ta ko toku a noku Shikamo ichi ichi no hō ni oi te, ne ni ta ra sam myaku sam bo dai ko chi yotte habun pusu. Hon matsu sube han‑nya ha ra mi ta ze dai jin shu ze karaku shū ni kisu beshi; sonpi sono dai myo shu ze mu jo shu ze mu to go o mochiyu. Mei chū ni atatte an ari, do shu no jo is‑sai ku shin jitsu fu ko an sō o motte ō koto nakare. An chū ni ko setsu han‑nya ha ra mi ta shu soku atatte mei ari, mei sō o motte miru koto setsu shu watsu gya tei gya tei ha ra nakare. Mei an ono ono ai tai shite, gya tei hara so gya tei bo ji sowa ka hisuru ni go no ayumi no gotoshi. han‑nya shin gyo. Ban motsu onozu kara kō ari, masani yō to sho to o yu beshi. Jison sureba kan gai gasshi; ri ō zureba sen po sa sō. Koto o ukete wa sube karaku shū o esu beshi; mizu kara kiku o rissuru 3. Identity of Relative and Absolute koto nakare. Sokumoku dō o e se zun ba, ashi o hakobu mo izu kun zo michi The mind of the great sage of India o shiran. Ayumi o susu mureba gon was intimately conveyed from West to non ni arazu, mayōte sen ga no ko o East. Among human beings are wise hedatsu. Tsushin de san gen no hito ni men and fools, but in the Way there mōsu, kō in muna shiku wataru koto is no northern or southern patriarch. nakare. The subtle source is clear and bright. The tributary streams flow through the darkness. To be attached to things is illusion. To encounter the absolute is not yet enlightenment. Each and all, All Buddhas the subjective and objective spheres Throughout Space and Time are related and at the same time in‑ All Mahasattvas dependent. Related, yet working dif‑ Maha Prajna Paramita ferently, though each keeps its own place. Form makes the character and appearance different. Sounds distin‑ guish comfort and discomfort. The dark makes all words one, the bright‑ ness 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 of the oth‑ er. Cause and effect must return to the great reality. The words high and low are used relatively. Within light there is darkness, but do not try to understand that darkness. Within darkness there 4. White Plum Lineage is light, but do not look for that light. 1. Bibashi Butsu Daioshō Light and darkness are a pair, like 2. Shiki Butsu Daioshō the foot before and the foot behind in 3. Bishafu Butsu Daioshō walking. Each thing has its own intrin‑ 4. Kuruson Butsu Daioshō sic value and is related to everything 5. Kunagommuni Butsu Daioshō else in function and position. Ordinary 6. Kashō Butsu Daioshō life fits the absolute as a box and its 7. Shakamuni Butsu Daioshō lid. The absolute works together with 8. Makakashō Daioshō the relative like two arrows meeting 9. Ananda Daioshō in midair. Reading words you should 10. Shōnawashu Daioshō grasp the great reality. Do not judge by 11. Ubakikuta Daioshō any standards. If you do not see the 12. Daitaka Daioshō Way, you do not see it even as you 13. Mishaka Daioshō walk on it. When you walk the Way, 14. Bashumitta Daioshō it is not near, it is not far. If you are 15. Butsudanandai Daioshō deluded, you are mountains and riv‑ 16. Fudamitta Daioshō ers away from it. I respectfully say to 17. Barishiba Daioshō those who wish to be enlightened: Do 18. Funayasha Daioshō not waste your time by night or day. 19. Anabotei Daioshō 20. Kabimora Daioshō 21. Nagyaharajuna Daioshō 22. Kanadaiba Daioshō All Buddhas 23. Ragorata Daioshō Throughout Space and Time 24. Sōgyanandai Daioshō All Bodhisattva Mahasattvas 25. Kayashata Daioshō Maha Prajna Paramita 26. Kumorata Daioshō 27. Shayata Daioshō 28. Bashubanzu Daioshō 29. Manura Daioshō 30. Kakurokuna Daioshō 31. Shishibodai Daioshō 62.Gasan Jōseki Daioshō 32. Bashashita Daioshō 63. Taigen Soshin Daioshō 33. Funyomitta Daioshō 64. Baizan Monpon Daioshō 34. Hannyatara Daioshō 65. Nyochū Tengin Daioshō 35. Bodaidaruma Daioshō 66. Kisan Shōsan Daioshō 36. Taiso Eka Daioshō 67. Morin Shihan Daioshō 37. Kanchi Sōsan Daioshō 68. Taishi Sōtai Daioshō 38. Dai-i Dōshin Daioshō 69. Kenchū Hantetsu Daioshō 39. Daiman Kōnin Daioshō 70. Daiju Sōkō Daioshō 40. Daikan Enō Daioshō 71. Kinpō Jusen Daioshō 41. Seigen Gyōshi Daioshō 72. Tetsu-ei Seiton Daioshō 42. Sekitō Kisen Daioshō 73. Shūkoku Chōton Daioshō 43. Yakusan Igen Daioshō 74. Ketsuzan Tetsu-ei Daioshō 44. Ungan Donjō Daioshō 75. Hōshi Sō-on Daioshō 45. Tōzan Ryōkai Daioshō 76. Goho Kai-on Daioshō 46. Ungo Dōyō Daioshō 77. Tenkei Denson Daioshō 47. Dōan Dōhi Daioshō 78. Zōzan Monkō Daioshō 48. Dōan Kanshi Daioshō 79. Niken Sekiryō Daioshō 49. Ryōzan Enkan Daioshō 80. Reitan Roryo Daioshō 50. Taiyō Kyōgen Daioshō 81. Kakujō Tōsai Daioshō 51. Tōshi Gisei Daioshō 82. Kakuan Ryōgu Daioshō 52. Fuyō Dōkai Daioshō 83. Ryōkai Daibai Daioshō 53. Tanka Shijun Daioshō 84. Ungan Guhaku Daioshō 54. Chōro Seiryō Daioshō 85. Bai-an Hakujun Daioshō 55. Tendō Sōkaku Daioshō 86. Koun Taizan Daioshō 56. Setchō Chikan Daioshō 57. Tendō Nyojō Daioshō 58. Eihei Dōgen Daioshō 59. Koun Ejō Daioshō 60. Tettsū Gikai Daioshō 61. Keizan Jōkin Daioshō 5. Enmei Jukku Kannon Gyo 7a. Maha Prajna Paramita

Kan ze on na mu butsu Avalokitesvara Bodhisattva, doing yo butsu u in deep Prajna Paramita clearly saw yo butsu u en emptiness of all the five conditions, bup po so en thus completely relieving misfortune jo raku ga jo and pain. O Shariputra, form is no oth‑ cho nen kan ze on er than emptiness, emptiness no other bo nen kan ze on than form. Form is exactly emptiness, nen nen ju shin ki emptiness exactly form. Sensation, nen nen fu ri shin. conception, discrimination, awareness are likewise like this. O Shariputra, all are forms of emptiness, not born, not destroyed, not stained, 6. Sho Sai Myo Kichijo Darani not pure; without loss, without gain. So in emptiness there is no form, no No mo san man da sensation, conception, discrimination, moto nan awareness. No eye, ear, nose, tongue, oha ra chi koto sha body, mind. No color, sound, smell, sono nan to ji to taste, touch, phenomena. No realm of en sight, no realm of consciousness, no gya gya ignorance and no end to ignorance. gya ki gya ki No old age and death and no end to un nun old age and death. No suffering, no shiu ra shiu ra cause of suffering. No extinguishing, hara shiu ra hara shiu ra no path, no wisdom and no gain. No chishu sa chishu sa gain and thus the Bodhisattva lives chishu ri chishu ri Prajna Paramita with no hindrance in sowa ja sowa ja the mind, no hindrance, therefore no sen chi gya fear; far beyond deluded thoughts, shiri ei so mo ko. this is . All past, present and future Buddha’s live Prajna Paramita 7b. Precious Mirror Samadhi and therefore attain anuttara-samyak- sambodhi. Therefore know Prajna The of thusness is intimately Paramita is the great , the vivid transmitted by buddhas and ances‑ mantra, the best mantra, the unsur‑ tors. Now you have it; preserve it passable mantra, it completely clears well. A silver bowl filled with snow, a all pain; this is the truth, not a lie. So heron hidden in the moon. Taken as set forth the Prajna Paramita mantra, similar, they are not the same; not dis‑ set forth this mantra and say: Gate! tinguished, their places are known. Gate! Paragate! Parasamgate! The meaning does not reside in the Bodhi Svaha! Prajna Heart Sutra! words, but a pivotal moment brings it forth. Move and you are trapped, miss and you fall into doubt and vacillation. All Buddhas Turning away and touching are both Throughout Space and Time wrong, for it is like a massive fire. Just All Bodhisattva Mahasattvas to portray it in literary form is to stain Maha Prajna Paramita it with defilement. In darkest night it is perfectly clear; in the light of dawn it is hidden. It is a standard for all things; its use removes all suffering. Although it is not constructed, it is not beyond words. Like facing a precious mir‑ ror; form and reflection behold each other. You are not it, but in truth it is you. Like a newborn child, it is fully en‑ dowed with five aspects. No going, no coming, no arising, no abiding; “Baba wawa”—is anything said or not? In the end it says nothing, for the words are not yet right. In the hexagram “double fire,” when main and subsidiary lines are transposed, piled up they become follow in the ancient tracks, please ob‑ three; the permutations make five. serve the sages of the past. One on Like the taste of the five-flavored herb, the verge of realizing the buddha way like the five-pronged vajra. Wondrous‑ contemplated a tree for ten kalpas. ly embraced within the complete, Like a battle-scarred tiger, like a horse drumming and singing begin together. with shanks gone grey. Because some Penetrate the source and travel the are vulgar, jeweled tables and ornate pathways, embrace the territory and robes. Because others are wide-eyed, treasure the roads. You would do well cats and white oxen. With his archer’s to respect this; do not neglect it. Nat‑ skill, Yi hit the mark at a hundred ural and wondrous, it is not a matter paces. But when arrows meet head- of delusion or enlightenment. Within on, how could it be a matter of skill? causes and conditions, time and sea‑ The wooden man starts to sing, the son, it is serene and illuminating. So stone woman gets up dancing. It is not minute it enters where there is no reached by feelings or consciousness; gap, so vast it transcends dimension. how could it involve deliberation? Min‑ A hairsbreadth deviation, and you are isters serve their lords, children obey out of tune. Now there are sudden their parents. Not obeying is not filial, and gradual, in which teachings and Failure to serve is no help. With prac‑ approaches arise. With teachings and tice hidden, function secretly, like a approaches distinguished, each has fool, like an idiot. Just to continue in its standard. Whether teachings and this way is called the host within the approaches are mastered or not, real‑ host. ity constantly flows. Outside still and inside trembling, like tethered colts or cowering rats. The ancient sages grieved for them, and offered them the dharma. Led by their inverted views, they take black for white. When in‑ verted thinking stops, the affirming mind naturally accords. If you want to 8. Daihishin Dharani ya namu ori ya boryo ki chi shiu ra ya somo ko shite do modo ra hodo ya so Namu kara tan no tora ya ya namu ori mo ko. ya boryo ki chi shiu 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 shiu ra rin to bo na mu no ra kin ji 9. Verse of the Okesa 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 Vast is the robe of liberation, gya mo ha te cho to ji to en o bo ryo ki a formless field of benefaction. ru gya chi kya rya chi i kiri mo ko fuji sa I wear the Tathagata teaching, to sa bo sa bo mo ra mo ra mo ki mo saving all sentient beings. 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 shiu ra ya sha ro sha ro 10. Takkesa ge mo mo ha mo ra ho chi ri i ki i ki shi no Dai sai gedap‑puku shi no ora san fura sha ri ha za ha zan Musō fuku den e fura sha ya ku ryo ku ryo mo ra ku ryo Hi bu nyorai kyo ku ryo ki ri sha ro sha ro shi ri shi ri su Ko do shoshu jo. 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 11. Gatha on Opening the Sutra ko moko shido ya somo ko shido yu ki The Dharma, incomparably shiu ra ya somo ko nora kin ji somo ko profound and infinitely subtle, mo ra no ra somo ko shira su omo gya is rarely encountered, even ya somo ko sobo moko shido ya somo in millions of ages. ko shaki ra oshi do ya somo ko hodo Now we see it, hear it, receive mogya shido ya somo ko nora kin ji ha and maintain it. gyara ya somo ko mo hori shin gyara May we completely realize the ya somo ko namu kara tan no tora ya Tathagata’s true meaning 12. Four Vows 15. Shari raimon Sentient beings [of my own mind]* Is‑shin cho rai are numberless; man toku en man I vow to save them. sha ka nyo rai Afflictions [of my own mind]* shin jin sha ri are inexhaustible; hon ji hos‑shin I vow to put an end to them. hok‑kai to ba The Dharma Gates [of my own ga to rai kyo nature]* are boundless; i ga gen shin I vow to practise them. nyu ga ga nyu The Buddha Way [of my own nature]* butsu ga ji ko is unsurpassable; ga sho bo dai I vow to attain it. i butsu jin riki

* 2nd time round ri yaku shu jo hotsu bo dai shin Shu bo satsu gyo 13. Shigu seigan mon do nyu en jaku Shujō muhen sei gan do byo do dai chi bon‑no mujin sei gan dan kon jo cho rai. ho mon muryō sei gan gaku butsu do mujō sei gan jo.

14. Verse of Atonement 16. Jizo Shingon Dharani All evil ever committed ka ka kabi by me since of old, san ma e sowa ka On account of my beginningless greed, anger, and ignorance, Born of my body, mouth, and thought, Now I atone for it all. 17A. Ryogon Shin Shu 18. Kanromon (Surangama Heart Dharani) On ono ri bisha chi Busho Sanbo bira hoja rato ri [chant three times] hodo hodo ni Namu jip-po butsu hoja ra honi han namu jip-po ho kuki tsuryo yo han namu jip-po so somo ko namu hon shi shaka muni butsu (so mo ko, last time round) namu dai zu dai hikyu kukan zeon bosa namu kei kyo a nan son ja.

Chosho hotsugan Ze sho shu to Hosshin shite ikki no jojiki o buji shite, amaneku jippo, gujin koku, 17B. All Buddhas… shuhen hokkai, mijin setchu, shou kokudo no issai no gaki ni hodokosu, All Buddhas throughout space and time senmo ku on, san sen chishu, All Bodhisattva Mahasattvas naishi koya no shokijin to, Maha Prajna Paramita. ko kitatte koko ni atsumare, ware ima himin shite, Ji ho san shi i shi fu amaneku nanji ni jiki o hodokosu. Shi son bu sa mo ko sa Negawaku wa nanji kakkaku, Mo ko ho ja ho ro mi waga kono jiki o ukete, tenji motte jinko kukai no shobutsu gyussho, issai no ujo ni kuyo shite, nanji to ujo to, amaneku mina boman sen koto o, mata negawaku wa nanji ga mi, kono shujiki ni jojite, ku o hanarete gedasshi, ten ni shojite raku o uke, Unshu kijin chosho darani jippo no jodo mo No bo bohori gyari tari kokoro ni shitagatte yuo shi, tata gyataya [3 times] bodaishin o hasshi, bodaido o gyoji, torai ni sabusshite, nagaku taiten naku, Ha jigokumon kai inko darani saki ni do o uru mono wa, On boho teiri gyatari chikatte aido dassen koto o, tata gyataya [3 times] mata negawaku wa nanjira, chuya gojo ni, ware o yogo shite, Muryo itoku jizai komyo kaji onjiki darani waga shogan o manzen koto o. No maku saraba Negawaku wa kono jiki o hodokosu, tata gyata shosho no kudoku, baro kitei on amaneku motte hokkai no ujo ni ese shite, san bara san bara un [3 times] moro moro no ujo to, byodogu u naran, Mo kanro homi darani moro moro no ujo to tomo ni, onajiku kono fuku o motte, No maku soro baya koto gotoku motte shinnyo hokkai, tata gyataya ta nyata on mujo bodai, issai chichi ni eko shite, soro soro hara soro negawaku wa sumiyaka ni jobusshite, hara soro sowaka [3 times] yoka o manek koto nakaran. Hokkai no ganjiki Birushana ichiji shin suirin kan darani negawaku wa kono ho ni jojite, No maku san manda toku jobussuru koto o en. bota nan ban [3 times / many times] Go nyorai hogo chosho darani [repeat after Doshi; three times] Namu taho nyorai. On No bo bagya batei san maya hara bota ara tan no ya tata gyataya. sato ban. Joken ton go fuku chi en man. Daiho rokaku zenju himitsu Namu myo shiki shin nyorai. konpon darani No bo bagya batei No maku saraba tata gyata nan soro baya tata gyataya. on bihora gyarabei mani hara bei Hashu rogyo en man so ko. tata tani tashani mani mani soha rabei bima rei shagyara genbi rei Namu kanro o nyorai. un nun jin bara jin bara boda biroki tei No bo bagya batei kugya chishut-ta gyara bei sowaka ami ritei aran jaya tata gyataya. on mani baji rei un Kan po shin jin ryo juke raku. on manida rei un bat-ta [3 times]

Namu ko haku shin nyorai. Shobutsu komyo shingon kancho darani No bo bagya batei On abogya bei rosha no biho ragya taraya tata gyataya. maka bodara mani han doma In ko ko dai on jiki ju bo. jin bara hara bari taya un. [3 times]

Namu rifui nyorai. [slower] No bo bagya batei I su shu an shu sen gen aba en gyaraya tata gyataya. ho to bu mo ki ro te Kufu shitsu jori gakishu. son sha fu ra ju mu kyu [3 times] mo sha ri ku san nan yo su in san yu shi an shi [repeat after Doshi; three times] san zu ha nan ku shu san On kyu mo kui ko sen nan su bo jishitta jin shu rin nui san jin zu. boda hada yami. 19. Meal Gatha [at breakfast]

[Before opening bowls] Ino / Shuso: This food comes from the Buddha was born at Kapilavastu, efforts of all sentient beings past and Enlightened at Magadha, present, and its ten advantages give us Taught at Paranasi, physical and spiritual well-being, and Entered nirvana at Kusinagara. promote pure practice. Now I open Buddha Tathagata’s [at lunch] eating bowls; Ino / Shuso: We offer this meal of three may we be relieved from self-clinging virtues and six tastes to the Buddha, with all sentient beings. Dharma and , and to all life in the Dharma worlds.

[Before & during serving of meal] [When meal has been served] Ino: In the midst of the Three Treasures (Gassho) with all sentient beings, let us recite the First, seventy-two labors names of Buddha: brought us this food, Pure Dharmakaya Vairochana Buddha, (Shashu bow) Complete Sambhogakaya We should know how it comes to us. Lochana Buddha, ( ) Numerous Nirmanakaya Second, as we receive this , Shakyamuni Buddha, we should consider whether our Future Buddha, virtue and practice deserve it. All Buddhas throughout space and time, Third, as we desire the natural order Saddharma Pundarika Sutra, of mind to be free from clinging, Great Bodhisattva, we must be free from greed. Mahayana Bodhisattva, Fourth, to support our life Great Avalokiteshvara Bodhisattva, we take this food. All Bodhisattva Mahasattvas, Fifth, to attain our Way we take this food. Maha Prajna Paramita. [at lunch only: Small food offering] [ All those of the spiritual worlds, now I give you this offering; this food will pervade everywhere. ]

First, this food is for the Three Treasures; second, it is for our teachers, parents, nation, and all sentient beings; third, it is for all beings in the six worlds. Thus, we eat this food with everyone. We eat to stop all evil, to practice good, to save all sentient beings, and to accomplish our Buddha Way.

[As servers collect ambrosia water) The water with which I wash these bowls tastes like ambrosia. I offer it to the various spirits to satisfy them. Om Makurasai Svaha!

[When bowls are wrapped] Ino: May we exist in muddy waters with purity like a lotus. Thus we bow to Buddha.