Oxford Soto Zen
 
The Six Paramitas (Perfections)
> Dana - Giving
> Sila - Virtue
> Kshanti - Endurance or Patience
> Virya - Energy, Perseverance
> Dhyana - Meditation
> Prajna - Wisdom


      Robe Chant
Dai sai geda puku
Mu so fuku den e
Hi bu nyo rai kyo
Ko do sho shu jo
(Repeat)
How great the robe of liberation!
A formless field of merit.
Wrapping ourselves in
Buddha's teaching,
We free all living beings.


The Four Noble Truths
1.  The World is Full of Suffering (Dukkha).

2. Suffering Arises from Grasping at or Clinging to Things.

3. There is a Way to End Suffering (by Realizing the Impermanence and Interconnectedness of all Phenomena, Including Ourselves).

4. There is a Path that Can Lead to Such a Realization. (The Noble Eight-Fold Path).

 The Noble 8-Fold Path
1. Right View
2. Right Intention
3. Right Speech
4. Right Action
5. Right Livlihood
6. Right Effort
7. Right Mindfulness
8. Right Concentration

DHARMA TEXTS & Sutras
This section includes 12 texts.  Please scroll down to locate each.

The 3 Pure Precepts - The 4 Great Vows of a Bodhisattva - The 4 Noble Truths - The 6 Paramitas - The 10 Grave Precepts - The 10 Names of Buddha - Bussorai (Male ancestors through Dogen) - Kannon Sutra - Metta Sutta - The Noble Eightfold Path - Prajna Paramita (The Heart Sutra) - The Robe Chant - Female Ancestors - Sandokai - Precious Mirror Samadhi - Shushogi

En mei jukku kannon gyo 

Kanzeon praise to Buddha
All are one with Buddha
All awake to Buddha
Buddha Dharma Sangha
Eternal joyous selfless pure
Through the day Kanzeon
Through the night Kanzeon
This moment arises with mind
This moment itself is mind

Kanzeon na mu
Butsu yo Butsu u
In yo Butsu u
en bup po
So en jo raku ga jo
Cho nen
Kanzeon bo nen
Kanzeon nen nen
Ju shin ki nen nen
Fu ri shin



The 10 Names of Buddha

> Vairochana Buddha
  - Pure Dharmakaya
> Lochana Buddha
  - Complete Sambhogakaya
> Shakyamuni Buddha
  - Myriad Nirmanakaya
> Maitreya Buddha
  - Of Future Birth
> Lotus of the Wondrous Dharma
  - Mahayana Sutra
> Manjushri Bodhisattva
  - Great Wisdom
> Samantabhadra Bodhisattva
  - Great Activity
> Avalokiteshvara Bodhisattva
  - Great Compassion
> All Honored Ones
  - Bodhisattva(s)
  - Mahasattvas
WISDOM BEYOND WISDOM,
MAHA PRAJNA PARAMITA.


The Four Great Vows of a Bodhisattva

 

Beings are numberless;

I vow to free them.

Delusions are inexhaustible;

I vow to end them.

Dharma gates are boundless;

I vow to enter them.

The Buddha Way is unsurpassed;

I vow to realize it.


PRECIOUS MIRROR SAMADHI

(Part A)

The dharma of thusness is intimately transmitted by buddhas and ancestors now you have it preserve it well

A silver bowl filled with snow a heron hidden in the moon

Taken as similar they are not the same Not distinguished their places are known The meaning does not reside in the words but a pivotal moment brings it forth

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 portray it in literary form is to stain 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 suffering

Although it is not constructed it is not beyond words

Like facing a precious mirror form and reflection behold each other

You are not it but in truth it is you

Like a newborn child it is fully endowed 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 the become three

The permutations make five

Like the taste of the 5-flavored herb

Like the 5-pronged vajra

Wondrously embraced within the complete

Drumming and singing begin together

Penetrate the source and

Travel the pathways

Embrace the territory and

Treasure the roads

You would do well to respect this

Do not neglect it

(Continued next column)

RECIOUS MIRROR SAMADHI

(Part B)

Natural and wond'rous it is not a matter of delusion or enlightenment

Within causes and conditions

time and season

it is serene and illuminating

So minute it enters

where there is no gap

So vast it transcends dimension

A hairsbreadth deviation and

You are out of tune

Now there are sudden and gradual in which teachings and approaches arise

With teachings and approaches distinguished each has its standard

Whether teachings and approaches are mastered or not

Reality constantly flows

Outside still and inside trembling

Like tethered colts or cowering rats

The ancients grieved for them and

Offered them the Dharma

Led by their inverted views

They take black for white

When inverted thinking stops

The affirming mind naturally accords

If you want to follow

The ancient tracks

Please observe the sages of the past

One on the verge of realizing

the buddha way contemplated a tree for ten kalpas

Like a battle-scarred tiger

Like a horse with shanks gone grey

Because some are vulgar

Jeweled tables and ornate robes

Becuase others are wide-eyed

Cats and white oxen

With his archer's skill

Yi ht the mark at a hundred paces

But when arrows meet head-on

How could it be a matter of skill?

The wooden man starts to sing

The stone woman gets up dancing

It is not reached by

feelings or consciousness

How could it involve deliberation?

Ministers serve their lords

Children obey their parents

Not obeying is not filial

Failure to serve is no help

With practice hidden

Function secretly like a fool

Like and idiot

Just to continue in this way is called

The host within the host.







Metta (Loving Kindness) Sutta

This is what may 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
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 yet 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
May one cherish all living beings
     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 cherish the thought that
This way of living is the best in the world
    
Abandoning vain discussion
     Having a clear vision
Freed from sense appetites
     One who realizes the way
Will never again know rebirth
     In the cycle of creation of suffering
For ourselves or for others.


   THREE PURE PRECEPTS (VOWS)
I vow:
        To renounce all evil;
        To practice all good;
        To free all beings.

     10 GRAVE PRECEPTS (VOWS)
1.  No Killing
2.  No Stealing
3.  No Abuse of Sexuality
4.  No Lying
5.  No Use of Mind-Altering Substances
6.  No Discussing the Faults of Others
7.  No Boasting
8.  No Possessiveness Concerning  the
     Dharma Assets
9.  No Expressing Anger against Another
10.  No Defaming the Three Treasures:
       Buddha, Dharma nor Sangha


                      SHUSHOGI
            (Part V: Practicing Buddhism &
               Repaying Blessings)

Arousing the thought of enlightenment is mainly something that human beings in this world should do. Should we not rejoice that we have had the opportunity to be born in this land of the Buddha Shakyamuni and to have encountered him?

We should calmly consider that if this was a time when the true dharma had not yet spread in the world, we would not be able to encounter it, even if we vowed to sacrifice our very lives for it.  We who have at present encountered the true dharma should make such a vow.

Do we not know that the Buddha said,      " When you meet the teachers who expound supreme enlightenment, do not consider their family background, do not regard their appearance, do not dislike their faults and do not think about their conduct.  Simply out of respect for wisdom bow to them three times daily, honor them and do not cause them any grief."

That we are now able to see the Buddha and hear the dharma is due to the blessings that have come to us through the practice of every one of the buddhas and ancestors. If the buddhas and ancestors had not directly transmitted the dharma how could it have reached us today?

We should be grateful for the blessings of even a single phrase.  We should be grateful for the blessings of even a single dharma.  How much more should we be grateful for the great blessings of the treasury of the eye of the true dharma the Supreme Great Dharma?

The injured bird did not forget its blessings but showed its thanks with the rings of three ministries. The trapped tortoise did not forget its blessings but showed its thanks with the seal of Yubu.  If animals repay their blessings how could humans ignore them?

The true path of our expression of gratitude lies solely in our daily practice of Buddhism.This means that we practice without neglecting our lives day to day and without being absorbed in ourselves.

Time flies faster than an arrow and life is more transient than the dew.  With what skillful means or devices can we retrieve even a single day that has passed? A hundred years lived to no purpose are days and months to be regretted.  We should love and respect our bodies and minds which undertake this practice.

Depending on our practice, the practice of the buddhas is manifested and the great way of the buddhas penetrates everywhere.  Therefore the practice of a single day is the seed of the buddhas, the practice of the buddhas. 

These buddhas are the Buddha Shakyamuni. 

The buddha Shakyamuni is "mind itself is buddha." When buddhas of the past, resent and future together fulfill Buddhahood, they always become the Buddha Shakyamuni. This is [the meaning of] "Mind itself is Buddha."

We should carefully investigate who is meant when we say "Mind itself is buddha."

This is how we repay the blessings of the Buddha.





















   The Prajna Paramita        
(The Heart Sutra)


Avalokiteshvara, Bodhisattva, when deeply practicing Prajna Paramita
Clearly saw that all five aggregates are empty and thus relieved all suffering.

Shariputra,
Form does not differ from emptiness; emptiness does not differ from form.
Form itself is emptiness; emptiness itself form.
Sensations, perceptions, formations and consciousness are also like this. 

Shariputra.
All dharmas are marked by emptiness.
They neither arise nor cease, are neither defiled nor pure,
Neither increase nor decrease.
Therefore, given emptiness, there is
 
No form, no sensation, no perception , no formation, no consciousnes;
No eyes, no ears, no nose, no tongue, no body, no mind;
No sight, no sound, no smell, no taste, no touch, no object of mind;
No realm of sight, no realm of mind consciousness.

There is neither ignorance nor extinction of ignorance;
Neither old age and death nor extinction of old age and death;

No suffering, no cause, no cessation, no path;
No knowledge and no attainment.

With nothing to attain a Bodhisattva relies on Prajna Paramita, and thus
               the mind is without hindrance. 
Without hindrance, there is no fear.

Far beyond all inverted views, one realizes nirvana.

All buddhas of past, present and future rely on Prajna Paramita and thereby
Attain unsurpassed, complete, perfect enlightenment.

Therefore know the Prajna Paramita as
The great miraculous mantra, the great bright mantra,
The supreme mantra, the incomparable mantra,
Which removes all suffering and is true not false.

Therefore we proclaim the Prajna Paramita Mantra, the mantra that says:

"Gate, Gate, Paragate, Parasamgate, Bodhi Svaha!"

                                          *********

                 BUSSORAI - The names of our Buddhist Ancestors

         These are the names of our male ancestors, through Eihei Dogen.

         Through face-to-face transmission and through taking on the Bodhisattva’s task of teaching and transmitting the Dharma to disciples, they, with our female ancestors, have made our Buddhist Practice possible today.

         When chanted, “Butsu, Daiosho” follows each name.

Each name in Bold is punctuated with a clank (X) after "Daiosho."


  1. Bibashi Butsu Daiosho  X
  2. Shiki Butsu Daiosho (etc.)
  3. Bishafu
  4. Kuruson
  5. Kunagonmuni
  6. Kasho
  7. Shakyamuni   X
  8. Makakasho
  9. Ananda
  10. Shonawashu
  11. Ubakikuta
  12. Daitaka
  13. Mishaka
  14. Bashumitta  X
  15. Butsudanandai
  16. Fudamitta
  17. Barishiba
  18. Funayasha
  19. Anabotei
  20. Kabimora
  21. Nagyaharajuna  X
  22. Kanadaiba
  23. Ragorata
  24. Sogyanandai
  25. Kayashata
  26. Kumorata
  27. Shayata
  28. Bashubanzu  X
  29. Manura
  30. Kakurokuna
  31. Shishibodai
  32. Funyomitta
  33. Bashishita
  34. Hannyatara
  35. Bodaidaruma  X
  36. Taiso Eka
  37. Kanchi Sosan
  38. Daii Doshin
  39. Daiman Konin
  40. Daikan Eno  X
  41. Seigen Gyoshi
  42. Sekito Kisen
  43. Yakusan Igen
  44. Ungan Donjo
  45. Tozan Ryokai  X
  46. Ungo Doyo
  47. Doan Dohi
  48. Doan Kanshi
  49. Ryozan Enkan
  50. Taiyo Kyogen
  51. Toshi Gisei  X
  52. Fuyo Dokai
  53. Tanka Shijun
  54. Choro Seiryo
  55. Tendo Sokaku
  56. Seicho Chikan
  57. Tendo Nyojo
  58. Eihei Dogen  X
NOTE:  Ths is the first half of the Bussorai.  Male Ancestors from Dogen through the present time will be added later, as we study them.

------------------------------------------------------------------------------------
NAMES of the FEMALE ANCESTORS

Acharya

Mahapajapati

Acharya

            Mitta

Acharya

            Yasodhara

Acharya

            Tissa

Acharya

            Sujata

Acharya

            Sundari-nanda

Acharya

            Vaddehesi

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

            Lingghao

Acharya

            Moshan

            Liora

Acharya

            Iiu Tiemo

Acharya

            Visakha

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

            Shozen

Acharya

            Mokufu Sonin

Acharya

            Myosho Enkan

Acharya

            Ekyu

Acharya

            Eshun

Acharya

            Soshin

Acharya

            Soitsu

Acharya

            Chiyono





SANDOKAI

(The 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 transpose and do not transpose. Transposing, they are linked together; not transposing, each keeps its

place. Sights vary in quality and form; sounds differ as pleasing or harsh. Darkness merges refined and common words; brightness

distinguishes clear and murky phrases.

         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 for each and every thing according to the roots, the

leaves spread forth, trunk and branches share the essence.

         Revered and common each has its speech.

         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 its function and place, existing phenomenally like box and cover

joining, according with principle like arrow points meeting

         Hearing the words, understand the meaning; do not establish

standards of your own. Not understanding the Way before your eyes, how do you know the path you walk?

 

         Walking forward 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.