Zen Liturgy

Zen Liturgy
Korean Sŏn Practice Forms

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Zen Liturgy
Korean Sŏn Practice Forms
Paul Dōch‘ŏng Lynch, JDPSN
First Edition
Before Thought Publications

Huntington Beach, CA
2008
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BEFORE THOUGHT PUBLICATIONS
HUNTINGTON BEACH, CA 92648
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COPYRIGHT © 2008
PAUL DŌCH’ŎNG LYNCH, JDPSN

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Dedication
This book is dedicated to all those adventurous teachers,

poets, writers, seekers and students who found it important
enough to bring the Dharma West.
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Zen Master Sŭngsan (Seung Sahn)
78th Ancestor
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Contents
Dedication ................................................................................................... 5
Contents ....................................................................................................... 7
Foreword ................................................................................................... 11
Introduction ............................................................................................... 15
Mind Inscription ―Hsin Ming‖ .................................................................. 17
Great Vows—establishing our direction ................................................... 29
Four Great Vows................................................................................................ 31
The Ten Great Vows .......................................................................................... 32
Basics of Buddhism ........................................................................................... 33
The Four Noble Truths .................................................................................. 34
The Eight-Fold Path ....................................................................................... 34
Karma and Rebirth ......................................................................................... 36
Sangha Guidelines ............................................................................................. 38
On Keeping the Bodhi Mind .......................................................................... 38
On Mindfulness ............................................................................................. 38
On Speech ...................................................................................................... 40
On Eating ....................................................................................................... 41
On Formal Practice ........................................................................................ 41
Sayings of Zen Master Kyŏnghō Sŏng'u (1849–1912) ...................................... 43
Chanting—connecting our hearts to wider compassion. .......................... 45
Chanting............................................................................................................. 47
Chanting Practice ............................................................................................... 49
Daily Chanting Practice ............................................................................. 51
Morning Bell Chant ........................................................................................... 53
Evening Bell Chant ............................................................................................ 56
Homage to the Three Jewels .............................................................................. 57
Heart Sutra (Korean) .......................................................................................... 59
Heart Sutra (English) ......................................................................................... 61
Great Dharani..................................................................................................... 63
Special Chanting........................................................................................ 65
The Thousand Hands and Eyes Sutra ................................................................ 67
Kwanseum Bosal Chanting ................................................................................ 76
Ceremony Chanting ................................................................................... 79
Sogamoni Bul Chanting ..................................................................................... 81
Jijang Bosal Chanting ........................................................................................ 83
Amita Bul Chanting ........................................................................................... 85
Chanting Translations ................................................................................ 87
Morning Bell Chant ........................................................................................... 89
Evening Bell Chant ............................................................................................ 93
Homage to the Three Jewels .............................................................................. 94
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Opening of the Dharma Talk ............................................................................. 96
Verse to Begin the Dharma Talk ....................................................................... 96
Verse to Conclude the Dharma Talk .................................................................. 97
Thousand Eyes and Hands Sūtra (Ch'ŏnsu-kyŏng) ............................................ 98
Repenting from the Ten Evil Actions .............................................................. 101
The Vast, Consummate, Great Dhāraņī of the Thousand-Handed, Thousand-
Eyed Avalokiteśvara Bodhisattva Invocation .................................................. 103
[The Great Dharani of Spiritually Sublime Phrases] ....................................... 105
Praising the Four Directions ............................................................................ 107
Praising the Bodhimaņda. ................................................................................ 107
Repentance Verses ........................................................................................... 107
Homage to the Twelve Venerable Buddhas through Whose Intercession Karmic
Obstacles Are Recanted and Removed ............................................................ 108
Repenting from the Ten Evil Actions .............................................................. 108
The Symbol of Repentance .............................................................................. 110
Mantra for Purifying the Dharma-Realm ......................................................... 110
Mantra for Protecting the Body ....................................................................... 110
Avalokiteśvara Bodhisattva's King of Great Knowledge Mantra Consisting of
Six Syllables That Reveal the Original Mind .................................................. 111
Avalokiteśvara Bodhisattva's Mantra .............................................................. 111
Making the Four Expansive Vows ................................................................... 113
Mantra Practice ................................................................................................ 115
Ceremonies—bringing the Sangha together. ........................................... 121
Buddhist Ceremonies ....................................................................................... 123
Precepts Ceremony .......................................................................................... 125
Abbot Installation Ceremony ........................................................................... 139
Guiding Teacher Installation Ceremony .......................................................... 143
Zen Center Opening Ceremony ....................................................................... 147
Repentance Ritual ............................................................................................ 151
Personal Ceremonies ............................................................................... 153
Wedding Ceremony ......................................................................................... 155
Memorial Ceremony ........................................................................................ 164
100 Day Ceremony .......................................................................................... 172
Buddhist Festivals ................................................................................... 177
Buddha's Birthday Ceremony .......................................................................... 179
Vesak: Buddha's Enlightenment Ceremony ..................................................... 183
Guiding Teacher‘s Birthday Ceremony ........................................................... 187
Giving Ceremony............................................................................................. 192
Teaching Lineage Ceremonies ................................................................ 195
Inga Ceremony................................................................................................. 197
Transmission Ceremony .................................................................................. 201
Buddhist Ceremonies Footnotes .............................................................. 205
Precepts Ceremony Footnotes ......................................................................... 207
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Abbot Installation Footnotes ............................................................................ 209
Guiding Teacher Installation Footnotes ........................................................... 210
Zen Center Opening Footnotes ........................................................................ 211
Repentance Ritual Footnotes ........................................................................... 212
Personal Ceremonies Footnotes .............................................................. 213
Wedding Ceremony Footnotes ........................................................................ 215
Memorial Ceremony Footnotes ....................................................................... 217
100 Day Ceremony Footnotes ......................................................................... 222
Buddhist Festivals Footnotes ................................................................... 223
Buddha‘s Birthday Footnotes .......................................................................... 225
Vesak: Buddha‘s Enlightenment Day Footnotes ............................................. 227
Guiding Teacher‘s Birthday Footnotes ............................................................ 229
Giving Ceremony Footnotes ............................................................................ 230
Buddhist Festivals Footnotes ................................................................... 232
Inga Certification Footnotes ............................................................................ 234
Transmission Certification Footnotes .............................................................. 236
About the Author ..................................................................................... 239
Paul Lynch, JDPSN ......................................................................................... 239
Appendix 一: Dharma Lineage ............................................................... 240
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Foreword
There is considerable underlying confusion for Western Zen students
who begin to study the tremendous wealth of Asian knowledge that has
been translated into English from China, Korea, Vietnam and Japan over
the last seventy years. In most large bookstores, there is a section reserved
for books on Buddhism, or if the store is smaller it might be Eastern
Philosophy, and on those shelves, there will be found literally hundreds of
titles from various sources and authors. A Zen aspirant browsing through
the brightly bound covers may find an interesting book such as The
Recorded Sayings of Zen Master Joshui on the shelf; however, if that
Zen aspirant starts to leaf through the contents, he or she will discover that
the author actually refers to the book‘s subject, Zen Master Joshu, as Zen
Master Chao-chou within the contents of his book. The aspirant may then
start leafing through another book, say The Compass of Zenii, only to
discover that Zen Master Joshu in the last book is referred to as Zen Master
Joju in this book. The next text might be the Book of Serenity–One
Hundred Zen Dialoguesiii in which the aspirant will find more stories
about the same teacher, only this time his name is Romanized as
Zhàozhōu.
We now have only leafed through the contents of three books and are
left with four Romanization‘s for one single Zen Master‘s name, which are
Joshu, Chao–chou, Joju and Zhàozhōu. If the aspirant then begins to read,
more books that refer to the hundreds of other Asian teachers the
complexity of keeping all of this straight going from book to book can be
at times overwhelming. The Japanese Teachers who came to the west were
literally using the Japanese way of pronouncing Chinese logographs for a
particular person, place or thing. Furthermore, the Korean Teachers who
came to the West were using their Korean way of pronunciation. Although
originally not a problem because there were so few books on the subject
when they arrived, the cultures that were created by the founding Asian
teachers have yet to find a common English voice.
Joshu is the Japanese Romanization of the characters 趙州從諗. Joju
is the Korean Romanization that was invented by the Kwan Um School of
Zeniv and Zen Master Sŭngsanv (Seung Sahn); however, the student may
also encounter different romanizations from other Korean sources. Chao–
chou is the older Wade–Gilesvi method for romanization of the Chinese
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logographs, while Zhàozhōu is the newer Pinyin method of romanization
for the same logographs.
Prior to China opening its borders to the west in 1979 the principal
form of Chinese Romanization was the Wade–Giles method, although the
curious Zen aspirant will eventually come across even older works that
might employ the Yale system in lieu of the other two aforementioned
methods. The Pinyinvii Romanization method appeared when the People‘s
Republic of China adopted its own system in 1979 and all official Chinese
uses of Romanization now employ the Pinyin method; furthermore, this
standard is becoming more popular as China‘s influence in the world
increases.
Prior to 1979, the capital of China was popularly known as Peking;
today the entire world refers to the capitol of China as Beijing. Another
problem with the Wade–Giles versus Pinyin debate shows up when one
visits a Chinese Restaurant. I have yet to find a Restaurant in the West that
serves Beijing Duck; this unique dish is still referred to as Peking Duck at
most Chinese restaurants. On the many trips, that I have made to China
each place that I visited utilized the Pinyin method for maps, signs, menus,
newspapers, etc.
Yet, another determining factor for choosing a methodology of
Romanization is the advent of new computer software programs. Microsoft
Word 2003/2007 now has numerous language functions that will
transliterate Romanized Pinyin into Unicode Chinese logographs as well as
almost every other language/alphabet in the world. Babelfish and Google
have internet sites that will also make rough attempts at translating other
web sites, paragraphs and words from one language to another. Following
the advent of uni-code, along with its two-byte segments, and the sub
sequential upgrade of the world‘s databases, the rendering of Chinese,
Korean and Japanese logographs has become easier than ever.
The Korean government has tried to take the cue put forth by the
Chinese by adopting an official Romanization methodology for Korean;
however, major changes, additions and deletions have taken place over the
last twenty-five years. Furthermore, each of the officially sanctioned
systems themselves has been replaced several times in that same existing
period. There is conscientious debate about the proper use of western
characters in the pronunciation of Hangul and many scholars still disagree
with all of the methods put forth to date. We consulted several of the most
renowned Western Scholars of Korean Buddhism and have chosen, as they
have, to employ the McCune-Reishauerviii system to romanize Korean
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names. This does not follow the methods used by the Kwan Um School of
Zen, of which we share the same root teacher; but their methodology
doesn‘t conform to any system used by any other group in the world. Their
Romanization system appears to have been invented and has evolved over
time internally by members with no formal language training within the
organization. It might also be noted that that the Jogye Order of Buddhism,
which is the largest single Buddhist Order in Korea has recently adopted
the current Korean Government‘s method of transliteration. The problem is
that the method utilizes stringing multiple vowels together in an effort to
emulate certain sounds that totally do not exist in the Western Latin
languages.
Based upon all of this information, where does this leave us in this
discussion? I have decided to utilize the Romanization of a person or place
based upon the country of origin. Additionally, as Pinyin has begun to
circumvent the use of the Wade–Giles and Yale methods we have decided
to use Pinyin for Chinese Romanization. We hope that other authors and
information databases will eventually follow this method making it easier
on the beginning Students of Zen. A final note of the romanizations
utilized within this book. Because of the ease of use of our new uni-code
databases and fonts, we have chosen to employ the use of diacritical marks,
and we have chosen to render common Sanskrit names, terms and places
utilizing their technical forms. The reason is that the proper pronunciation
of these words is not intuitively obvious to the unseasoned reader, so
additionally we have included a pronunciation chart in the index section of
this book. Lastly, I want to state that any mistakes or omissions made
within this text are purely my own.
Editor
Paul Dōch‘ŏng Lynch, JDPSN
Five Mountain Order
Huntington Beach, CA 92648
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Introduction
Niutou Shan is about five or ten miles south of the city of

Nanjing and is surrounded on all sides by farmland. Niutou Shan
literally means Ox Head Mountain. The first temple was built near
the summit of this hill during the Liang dynasty, shortly after
Buddhism was first introduced to China. This temple, like many
others constructed during this era had several niche caves with
Buddhist images in them. Some of these caves survive a few
hundred yards away from the surviving pagoda. In either 766 or
774, during the Tang dynasty, a large temple complex was built here
by the Monk Farong at the order of the Tang emperor, Daizong.
This temple is historically important as Farong established his own
sect of Buddhism here, called the Niutou or Ox Head School. This
temple was called Hongjuesi and it included a seven-story pagoda.
The temple is long gone, but the pagoda, which was built primarily
of brick, still survives and was renovated in the 1990‘s.
The Chuan Tenglu records a fascinating encounter between
Daoxin and the sage Farong, who lived in a lonely temple on Mount
Niutou, and was so holy that the birds used to bring him offerings of
floweres. As the two men were talking, a wild animal roared close
by, and Daoxin jumped. ―I see it is still with you,‖—referring, of
course to the instinctive passion (klesa) of fright. Shortly afterwards,
while he was unobserved for a moment, Daoxin inscribed the
Chinese character for the Buddha on the rock Niutou was
accustomed to sit. When the sage returned to sit down, he saw the
sacred Name and hesitated to sit. ―I see,‖ said Daoxin, ―it is still with
you!‖
At this above remark, the monk was fully awakened . . . and the
birds never brought any more flowers. The above kōan is one of the
first Zen stories I read in The Way of Zen by Alan Watts. Here, two
individuals, one a fully Enlightened Patriarch of Zen, the other a
deeply spiritual person sitting on the cusp of Awakening, and both,
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not unlike nearly all of us, lay person and quest seeker alike, having
―it is still with you!‖
Niutou Farong was a Chán Master who lived in the early part of
the seventh century (594-657). Having passed through considerable
study of Confucianism and Chinese History, he embraced Buddhism.
Soon after, he went to live a hermit's existence in a cave on Niutou
Shan. Here he spent his days in the conventional patterns of
Buddhism and developed such a condition of piety and holiness that
it was said birds would come by and drop flowers and other things
into his lap as he sat praying or meditating. Upon hearing Daoxin's
remark, ―I see it is still with you!‖ Farong was fully awakened. He
might have died and rotted away in all of his sanctity and holiness,
unknown in history and Zen lore, if the Fourth Patriarch had not
happen to chance by and visit him.
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Mind Inscription “Hsin Ming”
心銘
by the Founder of the Ox-Head School
Venerable Niutou Farong
version by Paul Dōch‘ŏng Lynch
心性不生何須知見
the nature of the mind is before–thought,
yet why dwell upon this point?
本無一法誰論薫錬
fundamentally, all phenomena do not exist;
why choose between right and wrong?
住返無端追尋不見
with no end to appearing and disappearing,
no matter the effort, there is no attainment!
一切莫作明寂自現
only, when all formations have ceased,
illuminated stillness is manifest.
前際如空知處迷宗
appearing amidst the transparency,
cut off all confusing doctrines.
分明照境隨照冥蒙
distinguish clearly your correct
situation, condition and relationship
the distant and the hidden are understood.
一心有滯諸法不通
if this One Mind has obstructions,
all Dharma‘s will have no penetrating effect.
去來自爾胡假推窮
spontaneously we are always coming and going,
what use is it exhausting yourself?
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生無生相生照一同
as life has the mark of before-thought,
it naturally illuminates this oneness.
欲得心淨無心用功
if you wish to obtain purity of mind,
you must diligently cultivate not-thinking.
縱横無照最爲微妙
have no mental reflections high or low,
this more than anything else is the path!
知法無知無知知要
attain the Dharma through not-knowing,
this not-knowing already understands everything.
將心守靜猶未離病
by grasping at the mind and maintaining stillness,
how will you leave behind attachments?
生死忘懷即是本性
in life and death forget your attachments,
there and then fundamental nature is manifest.
至理無詮非解非纏
the highest principle is beyond explanation,
rid yourself of all manifestations without restraint.
靈通應物常在自前
spiritual penetration and responding to affairs
will constantly take place in this very moment,
目前無物無物宛然
before you there will not be a single thing,
and ―not a single thing‖ will be a matter of life.
不勞智鑒體自虚玄
not conceptualizing the Mirror of Wisdom,
its essence is wondrously transparent.
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念起念滅前後無別
thinking arises and thinking dissolves,
before and after there is no discrimination.
後念不生前念自絶
the second thought is not manifest
as the thought is cut off by itself.
三世無物無心無佛
in the three worlds there is not a single thing:
it is neither mind nor Buddha.
衆生無心依無心出
all living beings are essentially before-thought,
and depend upon not-thinking for their existence.
分別凡聖煩惱轉盛
discriminating between worldly and holy
causes all problems in abundance.
計校乖常求眞背正
constantly calculating and making plans
results in searching for the truth while turning your back on reality.
雙泯對治湛然明淨
put an end to these two extremes,
you will be both illuminated and clear.
不須功巧守嬰兒行
it is not necessary to attach
to your practices diligently.
惺惺了知見網轉彌
through awareness is knowledge,
when spinning the wheel of samsara you will turn around and stop.
寂寂無見暗室不移
through samadhi nothing can be seen,
just as in a dark room there appears to be no movement.
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惺惺無妄寂寂明亮
in awareness there is only truth,
in samadhi only clear brightness.
萬象常眞森羅一相
the myriad shapes are truth,
having only one majestic characteristic
去來坐立一切莫執
going and coming, sitting and standing
are fundamentally ungraspable.
決定無方誰爲出入
with no fixed place,
what is it that comes and goes?
無合無散不遲不疾
no union and no separation,
neither slowly nor quickly.
明寂自然不可言及
the illuminated stillness is your true self
yet words can only speak about it!
心無異心不斷貪淫
if in the mind there is nothing discriminated,
you will never have to stop desire.
性空自離任運浮沈
as mind‘s nature is empty,
it will disappear if it is allowed to drift on.
非清非濁非淺非深
neither pure nor defiled,
neither shallow nor deep.
本來非古見在非今
originally the past does not exist,
and just now, the present is not a thought!
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見在無住見在本心
just now there is non-abiding
and this is your true self.
本來不存本來即今
do not cling to the origin,
then the origin will be present by itself.
菩提本有不須用守
Bodhi originally exists,
this is why it is not necessary to maintain it.
煩惱本無不須用除
vexations are fundamentally non-existent,
therefore it is not necessary to do away with them!
靈知自照萬法歸如
spiritual wisdom shines forth of itself,
and the myriad phenomena return to the one.
無歸無受絶觀忘守
nothing to revert to and nothing to receive,
cut off opinions and abandon the precepts!
四徳不生三身本有
the Four Virtues are without thought,
and the Three Bodies fundamentally exist right now.
六根對境分別非識
the Six Roots just face circumstances
perception is not within consciousness.
一心無妄萬縁調直
the mind will have no confusion,
and the ten thousand causes instantly harmonize.
心性本齊同居不攜
the mind and feelings are basically of the same source,
they coexist without interfering with each other.
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無生順物隨處幽棲
not knowing is in accordance with phenomena,
together they dwell and rest in the stillness.
覺由不覺即覺無覺
enlightenment comes from that which is not enlightened,
therefore enlightenment cannot be attained!
得失兩邊誰論好惡
gain and loss are like the two sides of the same coin,
who then can speak of good and bad?
一切有爲本無造作
all that is caused,
is originally the product of before-thinking.
知心不心無病無藥
the knowing mind is not the Mind,
true Mind is that which neither disease nor medicine can affect.
迷時捨事悟罷非異
in times of confusion just let things go their way,
when awakening is accomplished
it will not be different from your self.
本無可取今何用棄
fundamentally nothing can be grasped;
so what will you disgard?
謂有魔興言空象備
speaking of existence is to give in to demons,
for with words empty images arise!
莫滅凡情唯教息意
do not wipe out worldly feelings,
the only teaching is how to do away with ideas!
意無心滅心無行絶
ideas are annihilated by no-mind,
and mental states are cut off by non-action.
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不用證空自然明徹
do not try to verify emptiness,
spontaneously it shines forth of itself!
滅盡生死冥心入理
extinguishing both life and death,
the profound Mind enters the ultimate principle.
開目見相心隨境起
just open your eyes and behold this very moment,
simply observing the arising circumstances.
心處無境境處無心
if the mind abides in no-circumstances,
then the circumstances abide in no-mind.
將心滅境彼此由侵
when the mind is about to annihilate circumstances,
they will go along with the annihilation.
心寂境如不遣不拘
the mind will be quiet, and circumstances the same,
neither having to let go or to hold on.
境隨心滅心隨境無
when circumstances go along with the mind
they will be extinguished,
and the mind which follows circumstances is transparent.
兩處不生寂靜虚明
both abide in before-thinking,
still purity and transparent brightness!
菩提影現心水常清
awakening is manifest like a shadow
in the mind's purity which is constantly clear.
徳性如愚不立親疎
the nature of enlightenment is like stupidity,
not creating separation between this and that.
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寵辱不變不擇所居
not moved by praise or dishonor,
not choosing a fixed place to dwell.
諸縁頓息一切不憶
if all causes are put to rest,
you will cease to worry about them!
永日如夜永夜如永
if you do not discriminate,
then an eternal day can be like a night,
and an eternal night can be like a day.
外似頑内心虚眞
when seen from the outside
it seems as if you are wayward and stupid;
however—within,
the mind is vacant and in communion with reality.
對境不動有力大人
adverse conditions will not affect you,
and you will have the power of an accomplished being.
無人無見無見常現
there will be neither seer nor the seen,
then that non-seeing will be perpetually manifested.
通達一切未嘗不
penetrating everything,
constantly being everywhere.
思惟轉昏汨亂精魂
thinking will cause confusion,
and confusion will give rise to all kinds of emotions.
將心止動轉止轉奔
if by grasping the mind you try to stop agitation,
then with this movement the mind will be even more active.
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萬法無所唯有一門
the myriad phenomena have no base,
there is only the One Door.
不入不出非靜非喧
this is the door of neither entering nor leaving,
of neither stillness nor disturbance.
聲聞縁覺智不能論
the wisdom of Sravakas and Pratyeka-buddhas
cannot fathom this.
實無一物妙智獨存
in reality not one thing exists,
the wonderful wisdom alone remains.
circumstances are fundamentally empty.
本際虚沖非心所窮
it is not something which the mind can exhaust.
正覺無覺眞空不空
true enlightenment is non-enlightenment,
and real emptiness is not empty!
三世諸佛皆乘此宗
all the Buddhas of the Three Kalpas
teach this doctrine.
此宗毫未沙界含容
this teaching is like a particle of dust,
worlds as numerous as sand grains in the Ganges
are contained therein!
一切莫顧安心無處
if you do not occupy yourself with everything,
then the peaceful mind will have nowhere to abide.
無處安心虚明自露
the peaceful mind will be non-abiding,
and the transparent illumination is manifest of itself!
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寂靜不生放曠縱横
the quiet stillness is un-born,
and you will be free to roam in all directions.
所作無滯去住皆平
whatever you do, there will be nothing to obstruct you.
in motion and in rest, all will be equal.
慧日寂寂定光明明
the sun of prajnâ is still,
the illumination of samadhi is bright;
照無相苑朗涅槃城
they are the bright park of no mark laksana
and the clear city of nirvana.
諸縁忘畢詮神定質
in all causes you should not seek for a goal;
this can be likened to the quality of the spiritual samadhi.
不起法座安眠虚室
do not set up platforms for teaching;
but take a peaceful nap in an empty house.
樂道恬然優遊眞實
you will find happiness in the Dao,
with plenty of space to roam about in True Reality.
無爲無得依無自出
nothing to do, nothing to obtain,
and depending upon nothing,
your true self is already manifest.
四等六度同一乘路
the Four Virtues and the Six Paramitas
all belong to the path of the One Vehicle.
心若不生法無差互
when the mind in this way is not engaged,
then all the phenomena are already the truth.
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知生無生現前常住
knowing that life is un-born,
before you it will constantly remain thus.
智者方知非言詮悟
those with wisdom have attained this,
yet no amount of words can explain this kind of awakening!
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Great Vows—establishing our direction

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Four Great Vows

Sentient beings are numberless;

We vow to save them all.
Delusions are endless;

We vow to cut through them all.
The teachings are infinite;

We vow to learn them all.
The Buddha way is inconceivable;

We vow to attain it.
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The Ten Great Vows

I will always stay far from the three evil ways.
I will quickly cut off desire, anger and ignorance
I will always listen to Buddha, Dharma and Sangha.
I will diligently cultivate precepts, meditation, and cognition.
I will constantly cultivate Buddha‘s teaching.
I will never abandon the Enlightenment–mind.
I will always be reborn under favorable conditions.
I will quickly see Buddha–nature.
I will project myself throughout the universe.
I will freely save all beings.
World after world, life after life, I will follow the Bodhisattva path
and finally gain liberation.
Ma–ha ban–ya ba–ra mil.
Na–mu So–ga–mon–i Bul. Na–mu So–ga–mon–i Bul.
Na–mu shi a pon sa So–ga–mon–i Bul.
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Basics of Buddhism

Prior to attaining enlightenment, Buddha described his

condition as being like a person who was asleep and not conscious to
the nature of reality and the human condition. Those like Śākyamuni
who attain enlightenment and become Buddhas are known as the
Awakened Ones. Buddha‘s enlightenment—seeing into the true
nature of reality—resulted in his formulating the four noble truths
and the eight-fold path. Both the four noble truths and the eight-fold
path are the core of Buddhist teachings. Buddhism is unique in that it
is a religion without either a single god or secondary deities.
References are frequently made to gods, devas, bodhisattvas,
ghosts and demons, but these are not entities to be worshipped, they
are archetypes for the human condition. In Chinese and Korean
Buddhism, for instance, the fearsome demons that are depicted in
paintings are recognized as the evil, which exist within all human
beings, and must ultimately be dealt with by humanity itself. Those
who choose to follow the teachings of Buddha thus aspire to attain
enlightenment through meditation and the practice of Buddhist
principles, and by doing so, must bring everyday behavior and
consciousness into harmony with the forces of the universe.
After his great insight, Buddha went to Varanasi, which was a
place long held sacred by the Hindus. In a forest grove called Deer
Park in Sarnath, Buddha proclaimed the four noble truths and the
eightfold path to the first five of his followers. For many years
following the death of Siddhartha Buddha the essential doctrines and
practices were recorded and expounded upon and are followed today
by followers of all of the various schools of Buddhism.
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The Four Noble Truths
1. all existence is dukkha (dis–ease) sometimes translated as

suffering or perhaps more closely, un-satisfactoriness.
2. dukkha arises out of tanha (desire) and attempting to gain
what is not possible.
3. dukkha can cease, and the end of suffering is Nirvana
4. the end of dukkha can occur by following the Eight Fold
Path.
Buddha identified the categories of dukkha in the eight

sufferings. These include the suffering of birth; the suffering of old
age; the suffering of illness; the suffering of death; the suffering of
separation from loved ones, the suffering of having to be with those
we dislike; the suffering from not getting what we desire; and the
suffering that comes from the five skandhas.
The Eight-Fold Path
The way out of the cycle of birth, suffering and death is possible
through what Buddha called the noble eight-fold path. The eight-fold
path is:
1. Right Understanding
See things as they are without delusions or distortions
because life is constantly changing. Develop wisdom by
knowing how things work, knowing oneself and others.
2. Right Thought or Right Mindedness
Resolve to overcome the disturbance of self-centered
craving through the development of loving kindness,
empathy and compassion.
3. Right Speech
Abstain from lies, deceptions, slander, and abusive
speech. Cultivate honesty and truthfulness; practice
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speech that is kind and benevolent. Reflect your
aspiration to help, and not harm other living creatures.
4. Right Action
Practice selflessness that reflects the life you aspire to
live. Express conduct that is peaceful, honest and pure
showing compassion for all beings.
5. Right Livelihood or Right Living
Avoid work that causes suffering for others or that
prevents a decent and virtuous life. Do not engage in any
occupation that opposes or distracts you from the path of
self-liberation. Love and serve the world through your
work.
6. Right Effort
Seek to make a balance between the exertion of following
the spiritual path and a moderate life that is not over–
zealous. Work to develop more wholesome mind states,
while practicing to go deeper and live more fully.
7. Right Mindfulness or Right Attentiveness
Through constant vigilance in thought, speech and action
seek to rid the mind of self–centered thoughts that
separate and replace them with those that bind all beings
together. Be aware of your thoughts, emotions, body and
world, as they exist in the present moment. Your ability
to be present creates your reality.
8. Right concentration.
Through the application of meditation and mental
discipline, seek to extinguish the last vestiges of grasping
consciousness and develop an openness that has room to
embrace and love all things.
Buddhism also teaches that there are six virtues known as the
paramitas through which practitioners acquire merit and progress
toward nirvana. These are:
 (dana) engage in charitable giving

 (sila) conduct yourself ethically, with integrity
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 (ksanti) practice patience
 (virya) express your devotion with energy and vigor
 (dhyana) practice meditation
 (prajna) cultivate wisdom.
The emphasis on conduct is set forth in the first five precepts

where Buddha reminded his followers to abstain from:
 the taking of life.

 the taking of things not given.
 lustful misconduct.
 lying.
 intoxicants taken to induce heedlessness.
Karma and Rebirth
Karma is the law of cause and effect and becomes a

determining factor in the cycle of birth, suffering, death and rebirth.
Buddhism teaches that after death, the desires of the human spirit
continue to search for a new existence. Karma is the result of how
we have lived our lives and therefore determines what form we will
re-enter the cycle of birth, suffering and death.
According to Buddhist theology, there are six realms into
which a spirit may be reborn: the realm of gods; the realm of
demigods; the realm of human beings; the realm of animals; the
realm of hungry ghosts and the realm of hell creatures. The realm of
the gods, demi-gods and humans are considered relatively propitious
realms into which a spirit may be born. Animals and hungry ghosts
on the other hand are condemned to misery and suffering, while
those reborn into hell may be assured of every manner of pain and
discomfort.
These are, of course, metaphors for the differing levels of
existence that we, as human beings, experience in this life we are
living right now. It is also important to realize that until we finally
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wake up to the nature of reality that we will move from one realm of
existence to another throughout our lives.
Karmic retribution thus ensures that whatever realm a
sentient being is existing in right now depends on the ethical
conduct, acts of kindness, and avoidance of harmful behavior that is
practiced this very moment. Ultimately, the attainment of nirvana
itself is closely linked not only with your conduct and actions, but
also to the nature and tendencies of our human condition. These
conditions will prevent the attainment of nirvana if you do not
exercise vigilance.
Many of the Buddhist tenets such as nirvana, karma and
moksha (the ultimate release of the ego) may be traced to the
teachings of Hinduism and Jainism. Sikhism which emerged later
also incorporated some of these principles. Buddha, however, made
many changes that distinguish Buddhism from Hinduism and
Jainism. Unlike Hinduism with its caste system and Brahmin
priesthood, Buddhism recognizes the fundamental equality of all
sentient beings. All humans, regardless of gender, race or caste, are
capable of attaining enlightenment. Throughout Buddhist history,
women have played important roles as leaders and teachers.
Buddhism is also different from Hinduism and Jainism in
that Buddha introduced the notion of the Middle Way. Having spent
many years himself living the rigorous life of an ascetic, Buddha
came to the conclusion that enlightenment does not come from
extreme practices or self–denial, but through moderation in all
things.
Page 37
Sangha Guidelines

as set forth by Zen Master Sŭngsan
On Keeping the Bodhi Mind
You must first make a firm decision to attain Enlightenment

and help others. You may be a beginner or may have already taken
Buddhist precepts. Over time, you will intuitively know when to
observe your precepts and when to deviate from them, by realizing
when they are open and when they are closed. However, until you
attain this through and through, and you and your teacher both agree
on this point, you should follow your precepts and these guidelines
very carefully and meticulously. You must let go of your small self
to discover your true self.
in original nature
there is no this and that.
the great round mirror
has no likes or dislikes.
On Mindfulness
Do not cling to your opinions or discuss your private views

with others. To attach to and defend your opinions is to destroy your
practice. Relinquish all your opinions because this act is the
manifestation of true Buddhism. Do not go where you have no
business and do not listen to conversations, which do not concern
you. Do not create the negative karma of desire, anger, or ignorance.
if in this lifetime
you do not open your mind,
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you cannot digest
even one drop of water.
On Conduct
Always act in harmony with others and do not put yourself

above them by acting differently. Arrogance is not tolerated within
the Sangha. In addition, money and sex are like a spiteful snake; so
put your concern with them far away. In the dharma room you
always walk behind those seated in meditation and while attending
talks and ceremonies, be mindful of your proper posture and dress.
Do not speak loudly or laugh inappropriately in the dharma room.
When you have business, which may cause you to miss important
ceremonies or practice, be mindful and notify one of the Sangha
officials before you leave on your trip.
Respect those older than yourself, while loving those that are
younger; and keep a mind that is always spacious and open to this
very moment. If you should encounter people who are sick, you
should always try to love and help them. You must always be
hospitable to guests and make them feel welcomed while attending
to their needs. When respected visitors come to the Center, bow to
them, speak considerately with them, and practice considerate
behavior by allowing others to always go before you. Help all people
you might meet and do not play games with them. Do not gossip
among the Sangha members or use their shoes or coats that they may
have left at the Zen Center. When reading spiritual books do not
attach to the words or try to come up with your own system of
enlightenment. If you have questions about what you may have read,
put it to a Teacher and they will help clarify the teachings for you. In
your private life, do not oversleep or indulge in frivolous actions.
When attending public events always let the older and more
respected people be seated before you, and do not discuss petty
Sangha matters with guests. If you have occasion to visit other
organizations outside the Zen Center, always speak well of the
Sangha to others. Drinking to produce heedlessness, or acting out of
lust will only create negative karma and destroy your practice;
Page 39
therefore, you must aspire to be strong and think correctly. If you
can accomplish these things then any desires will not tempt you.
Do not delude yourself into thinking that you are a great and
free person for this is not true Buddhism. Attend only to yourself and
do not judge the actions of others. Do not make the bad karma of
killing, stealing, or of lust.
originally there is nothing.

but Buddha practiced unmoving under the
Bodhi tree for six years.
and for nine years Bodhidharma sat silently in Shaolin.
if you can break the wall of your self,
you will become infinite in time and space.
On Speech
Your evil tongue will lead you to ruin. You must keep the
stopper in the bottle. Only open your mouth when it is completely
necessary. Always speak well, in the manner of a Bodhisattva and do
not use vulgar language in the dharma room. If you come upon two
people who are arguing, do not provoke them by angry speech;
rather use good words to soothe their anger. Do not make the bad
karma of lying, exaggerating, causing trouble between people, or
cursing others.
once a there was a man who spoke incorrectly

and was reborn a fox for five hundred generations.
eventually he encountered the correct speech,
and he shed his fox’s body.
what is correct and incorrect speech?
if you open your mouth, I will hit you thirty times.
if you close your mouth, I will still hit you thirty times.
you must grab the word–head (hwadou) and not let go.
the dog is barking. woof, woof, woof!
the cat is meowing. meow, meow, meow.
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On Eating
An eminent teacher said, ―A day without work is a day

without eating.‖ There are two types of work: inside work and
outside work. Inside work is keeping clear mind. Outside work is
cutting off your selfish desires and helping others.
First work, and then eat. When you eat, eat in silence and try
not to make unnecessary noise. While eating, attend only to yourself
and do not be concerned with the actions of others. Accept what is
served with gratitude. Do not cling to your likes and dislikes. Do not
seek satisfaction in eating. Eat only to support yourself in your
practice. Though you may eat good food all your life, your body will
die.
the Great Way is not difficult.

simply cut off all thought of good and bad.
salt is salty.
sugar is sweet.
On Formal Practice
During formal practice act in harmony with the Sangha and

do not be lazy. During chanting, follow the moktak leader and
during sitting, follow the practice leader and the chukpi. Perceive the
true meaning of chanting and sitting and act accordingly.
Understand that you have accumulated bad karma, which is
like a big mountain, so keep this in mind as you bow in repentance.
Our karma has no self–nature, yet it has been created by our mind. If
our mind is extinguished, our karma will also be extinguished, when
we see both as transparent, this is true repentance. We bow to see
our own true nature and then to help others.
shouting into a valley.

big shout: big echo.
small shout: small echo.
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On the Dharma Talk
When listening to the words of a Teacher, keep your mind

clear. Do not be attached to the teacher‘s words and cut off all
thought and pierce the true meaning of the talk. Do not think, ―I
already have great understanding; I have no use for this speech,‖ this
is your delusion. If you have a question, ask the Teacher once they
are finished speaking. If a snake drinks water, the water becomes
venom. If a cow drinks water, the water becomes milk. If you cling
to ignorance, you create life and death. If you keep clear, you
become Buddha.
in the great work of life and death,

time will not wait for you.
if you die tomorrow, what kind of body will you get?
is not all of this of great importance?
hurry up! hurry!
blue sky and green sea
are the Buddha’s original face.
the sound of the waterfall and the bird’s song
are the great sutras.
where are you going?
watch your step!
water flows down to the sea.
clouds float up to the heavens.
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Sayings of Zen Master Kyŏnghō Sŏng'u (1849–1912)


Do not wish for perfect health. In perfect health, there is

greed and wanting. Therefore, an ancient said, ―Make good
medicine from the suffering of sickness.‖
Do not hope for a life without problems. An easy life
results in a judgmental and lazy mind. Therefore, an ancient once
said, ―Accept the anxieties and difficulties of this life.‖
Do not expect your practice to be always clear of
obstacles. Without hindrances, the mind that seeks enlightenment
may be burnt out. Therefore, an ancient once said, ―Attain
deliverance in disturbances.‖
Do not expect to practice hard and not experience the
weird. Hard practice that evades the unknown makes for a weak
commitment. Therefore, an ancient once said, ―Help hard
practice by befriending every demon.‖
Do not expect to finish doing something easily. If you
happen to acquire something easily, the will is made weaker.
Therefore, an ancient once said, ―Try again and again to
complete what you are doing.‖
Make friends but do not expect any benefit for yourself.
Friendship only for oneself harms trust. Therefore, an ancient
once said, ―Have an enduring friendship with purity in heart.‖
Do not expect others to follow your direction. When it
happens that others go along with you, it results in pride.
Therefore, an ancient once said, ―Use your will to bring peace
between people.‖
Expect no reward for an act of charity. Expecting
something in return leads to a scheming mind. Therefore, an
ancient once said, ―Throw false spirituality away like a pair of
old shoes.‖
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Do not seek profit over and above what your work is
worth. Acquiring false profit makes a fool (of oneself).
Therefore, an ancient once said, ―Be rich in honesty.‖
Do not try to make clarity of mind with severe practice.
Every mind comes to hate severity, and where is clarity in
mortification? Therefore, an ancient once said, ―Clear a
passageway through severe practice.‖
Be equal to every hindrance. Buddha attained Supreme
Enlightenment without hindrance. Seekers after truth are
educated in adversity; yet confronted by hindrances, they cannot
be over–come. Then, cutting free, their treasure is great.ix
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Chanting—connecting our hearts
to wider compassion.

Page 45
Page 46
Chanting

Chanting meditation means keeping a not moving mind, and

perceiving the sound of your own voice. Perceiving your voice
means perceiving your true self or true nature. Then you and the
sound are never separate, which means that you and the whole
universe are never separate. Thus, to perceive your true nature is to
perceive universal substance. With regular chanting, your center
gets stronger and stronger. When your center is stronger, you can
control your feeling, condition and situation.
In our Zen Centers, people live together and practice
together. At first, people come with strong opinions, strong likes
and dislikes. For many people, chanting meditation is not so easy:
much confused thinking, many likes and dislikes. But when we do
chanting meditation correctly, perceive the sound of our own voice
and the voices all around us, our minds become clear. In Clear
mind, there is no like or dislike, only the sound of the voice.
Ultimately, we learn that chanting meditation is not for our personal
pleasure, to give us good feeling, but to make our direction clear.
Our direction is to become clear and get enlightenment, in order to
save all beings from suffering.
So when you are chanting, you must perceive the sound of
your voice: you and the universe have already become one, suffering
disappears, true happiness appears, This is called Nirvana. If you
keep Nirvana, your mind is clear like space. Clear like space means
clear like a mirror. Red comes, red. White comes, white. Someone
is happy; I am happy. Someone is sad, I am sad.
Someone is hungry, give them food. The name for this is
Great Love, Great Compassion, the Great Bodhisattva Way. That
also means Great Wisdom. This is chanting meditation, chanting
Zen.
Perceiving sound means everything is universal sound: birds
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singing, thunder, dogs barking—all this is universal sound. If you
have no mind, everything will be perceived just as it is. Therefore,
when you are chanting with no mind it is also universal sound. If
you have ‗I‘ then it is ‗my‘ sound. But with a mind clear like space,
sometimes even the sound of a dog barking or a car honking will
bring enlightenment. Because at that moment you and the sound
become one. When you and the sound become one, you don‘t hear
the sound, you are the sound.
One famous Zen Master only heard the sound of a rooster
crowing and got enlightenment. Another Zen Master was just
sweeping the yard when his broom threw a rock against a piece of
bamboo with a loud knock, and he got enlightenment. He and the
sound became one. So this matter of sound in Zen practice is really
very simple. Any sound will do. What‘s important is to perceive the
sound and become one with it, without separation, without making
‗I‘ and ‗sound‘ . At the moment of pure perceiving, there is no
thought, no separation, only perceiving sound. So during chanting,
perceive your own voice and the voice of others just perceive this
bell or drum sound and cut off all thinking. Then your wisdom–
mind will grow, you will get enlightenment and save all beings.
Zen Master Sŭngsan
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Chanting Practice

Chanting is a very important aspect of daily Zen practice. At

first you may not understand. But after you chant regularly, you will
understand. ‗Ah, chanting–very good feeling!‘ It is the same with
bowing 108 times. At first people don‘t like this. Why do we bow?
We are not bowing to Buddha, we are bowing to ourselves. Small I
is bowing to Big I. Then Small I disappears and becomes Big I This
is true bowing.
Chanting meditation means keeping a not–moving mind,
perceiving your true self. So when you are chanting, you must
perceive the sound of your voice: you and the universe have already
become one, suffering disappears, true happiness appears. This is
called Nirvana. If you keep Nirvana, your mind is clear like space.
Clear like space means clear like a mirror. Red comes; red. White
comes; white. Someone is happy; I am happy. Someone is sad; I am
sad. Someone is hungry; give them food. The name for this is Great
Love, Great Compassion, the Great Bodhisattva Way. This is
chanting meditation, chanting Zen.
Morning Chanting:
Morning Bell Chant
Homage to the Three Jewels
Korean Heart Sutra
English Heart Sutra
Great Dharani
Special Chanting:
The Thousand Eyes and Hands Sutra
Kwanseum Bosal
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Evening Chanting:
Evening Bell Chant
Homage to the Jewels
Korean Heart Sutra
English Heart Sutra
Great Dharani
Ceremony Chanting:
Kwanseum Bosal
Sogamoni Bul
Jijang Bosal
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Daily Chanting Practice

Page 51
Page 52
Morning Bell Chant
won cha jong–song byon bop–gye

chul–wi yu–am shil gye myong
sam–do i–go pa do–san
il–che jung–saeng song jong–gak

na–mu bi–ro gyo–ju hwa–jang ja–jon
yon bo–gye ji gum–mun po
nang–ham ji ok–chuk
jin–jin hon ip
chal–chal won–lyung
ship–jo ku–man o–chon sa–ship–

pal–ja il–sung won–gyo
na–mu dae–bang–gwang bul hwa–om gyung
je–il gye
yak–in yok–yo–ji
sam–se il–che bul
ung gwan bop–gye song
il–che yu shim jo
pa ji–ok jin–on
na–mu a–ta shi–ji–nam sam–yak
sam–mo–ta gu–chi–nam
om a–ja–na ba–ba ji–ri ji–ri hum
won a–jin–saeng mu byol–yom

a–mi–ta bul dok sang su
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shim–shim sang gye ok–ho gwang
yom–yom bul–ri gum–saek sang
a jip yom–ju bop–gye gwan
ho–gong wi–sung mu bul gwan
pyong–dung sa–na mu ha cho

gwan–gu so–bang a–mi–ta
na–mu so–bang dae–gyo–ju
mu–ryang su yo–rae bul
na–mu a–mi–ta bul
chong–san chop–chop mi–ta–gul

chang–he mang–mang jong–myol gung
mul–mul yom–nae mu ga–ae
ki–gan song–jong hak–du hong
san–dan jong–ya jwa mu–on

jok–jok yo–yo bon ja–yon
ha–sa so–pung dong–rim ya
il–song han–ang–ryu jang–chon
won gong bop–gye jae jung–saeng

dong–im–mi–ta dae won–hae
jin mi–rae je–do jung–saeng
ja–ta il–shi song bul–do

na–mu so–bang jong–to guk nak se–gye
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sam–ship–ryuk–man–ok il–ship–
il–man gu–chon–o–baek dong–myong dong–ho
dae–ja dae–bi a–mi–ta bul
na–mu so–bang jong–to guk–nak se–gye
bul–shin jang–gwang
sang–ho mu–byon gum–saek–

gwang–myong byon–jo bop–gye
sa–ship pal–won do–tal jung–saeng
bul–ga–sol bul–ga–sol–jon
bul–ga sol hang–ha–sa
bul–chal mi–jin–su
do mak–juk–wi
mu–han guk–su
sam–baek–ryuk–ship–man–ok
il–ship–il–man gu–chon–
o–baek dong–myong dong–ho
dae–ja dae–bi
gum–saek yo–rae
bon–shim mi–myo jin–on dan–nya–ta

om a–ri da–ra sa–ba–ha
om a–ri da–ra sa–ba–ha
om a–ri da–ra sa–ba– ha
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Evening Bell Chant
(Chanted solo in the evening. During ceremonies, the assembly chants in unison.)
mun jong–song
bo–ne dan
ji–hye jang
bo–li–saeng li–ji ok
chul sam–gye
won song–bul
do jung–saeng
pa ji–ok jin–on
om ga–ra ji–ya sa–ba–ha

om ga–ra ji–ya sa–ba– ha
Page 56
gye–hyang jong–hyang hye–hyang

hae–tal–hyang hae–tal–ji–gyon–hyang
gwang–myong un–dae ju–byon bop–gye
gong–yang shi–bang mu–ryang bul bop sung
hon–hyang jin–on
om ba–a–ra to–bi–ya hum
ji–shim gwi–myong–nye
sam–gye do–sa sa–saeng ja–bu
shi–a bon–sa sok–ka–mo–ni–bul
shi–bang sam–se je–mang chal–hae
sang–ju il–che
bul–ta–ya jung
sang–ju il–che
dal–ma–ya jung
dae–ji mun–su–sa–ri bo–sal
dae–haeng bo–hyon bo–sal
dae–bi kwan–se–um bo–sal
dae–won bon–jon ji–jang bo–sal
ma–ha–sal
yong–san dang–shi su–bul–bu–chok
ship–dae je–ja shim–nyuk song
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o–baek song dok–su song nae–ji
chon–i–baek je dae a–ra–han
mu–ryang song jung
so gon dong–jin gub–a hae–dong
yok–dae jong–dung je–dae–jo–sa
chon–ha jong–sa
il–che mi–jin–su je–dae
son–ji–shik
sang–ju il–che
sung–ga–ya jung
yu won mu–jin sam–bo dae–ja dae–bi
su a jong–nye myong hun–ga pi–ryok
won–gong bop–kye je jung–saeng
ja–ta il–shi song bul–do
Page 58
Heart Sutra (Korean)
ma–ha ban–ya bar–ra–mil–ta shim gyong

kwan–ja–je bo–sal haeng shim ban–ya
ba–ra–mil–ta shi jo–gyon o–on gae–gong
do il–che go–aek
sa–ri–ja saek–bul–i–gong
gong–bul–i–saek saek–juk–shi–gong
gong–juk–shi–saek
su–sang–haeng–shik yok–pu–yo–shi
sa–ri–ja shi–je–bop–kong–sang
bul–saeng–bul–myol bul–gu–bu–jong
bu–jung–bul–gam shi–go gong–jung–mu–saek
mu su–sang–haeng–shik mu an–i–bi–sol–shin–ui
mu saek–song–hyang–mi–chok–pop
mu–an–gae nae–ji mu–ui–shik–kye
mu–mu–myong yok mu–mu–myong–jin

nae–ji mu–no–sa yong–mu–no–sa–jin
mu go–jim–myol–do mu–ji yong–mu–duk–i
mu–so duk–ko bo–ri–sal–ta ui
ban–ya ba–ra–mil–ta go–shim–mu ga–ae
mu–ga–ae–go mu–yu–gong–po
wol–li jon–do mong–sang gu–gyong yol–ban
sam–se je–bul–ui ban–ya
ba–ra–mil–ta go–duk–a–nyok–ta–ra
sam–myak sam–bo–ri
go–ji ban–ya ba–ra–mil–ta shi–dae–shin–ju
shi–dae–myong–ju shi–mu–sang–ju
shi–mu–dung–dung–ju nung–je–il–che–go
Page 59
jin–shil bul–ho go–sol ban–ya ba–ra–mil–ta ju
juk–sol–ju–wal
a–je a–je ba–ra–a–je ba–ra–sung–a–je mo–ji sa–ba–ha

ma–ha ban–ya ba–ra–mil–ta shim gyong
Page 60
Heart Sutra (English)
The Maha
Prajna Paramita Hrdaya Sutra
Avalokitesvara Bodhisattva
when practicing deeply the Prajna Paramita
perceives that all five skandhas are empty
and is 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 or disappear,
are not tainted or pure,
do not increase or decrease.
Therefore, in emptiness no form, no feelings,
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,
Page 61
no stopping, no path, no cognition,
also no attainment with nothing to attain.
The Bodhisattva depends on Prajna Paramita

and the 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 Anuttara Samyak Sambodhi.
Therefore know that 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 which says:
gate gate paragate parasamgate bodhi svaha

Page 62
Great Dharani
shin–myo jang–gu dae–da–ra–ni

na–mo–ra da–na da–ra ya–ya
na–mak al–ya ba–ro–gi–je sae–ba–ra–ya
mo–ji sa–da–ba–ya
ma–ha sa–da–ba–ya
ma–ha ga–ro–ni–ga–ya
om sa–ba–ba–ye su da–ra–na
ga–ra–ya da–sa–myong
na–mak–ka–ri–da–ba
i–mam al–ya ba–ro–gi–je
sae–ba–ra da–ba ni–ra–gan–ta
na–mak ha–ri–na–ya ma–bal–ta
i–sa–mi sal–bal–ta sa–da–nam
su–ban a–ye–yom sal–ba bo–da–nam
ba–ba–mal–a mi–su–da–gam da–nya–ta
om a–ro–gye a–ro–ga
ma–ji–ro–ga ji–ga–ran–je
hye–hye–ha–rye ma–ha mo–ji sa–da–ba
sa–ma–ra sa–ma–ra ha–ri–na–ya
gu–ro–gu–ro gal–ma sa–da–ya sa–da–ya
do–ro–do–ro mi–yon–je
ma–ha mi–yon–je da–ra da–ra
da–rin na–rye sae–ba–ra ja–ra–ja–ra
ma–ra–mi–ma–ra a–ma–ra
mol–je–ye hye–hye ro–gye sae–ba–ra
ra–a mi–sa–mi na–sa–ya
na–be sa–mi sa–mi na–sa–ya
mo–ha–ja–ra mi–sa–mi
na–sa–ya ho–ro–ho–ro ma–ra–ho–ro
Page 63
ha–rye ba na–ma–na–ba
sa–ra sa–ra shi–ri shi–ri
so–ro so–ro mot–cha mot–cha

mo–da–ya mo–da–ya
mae–da–ri–ya ni–ra gan–ta
ga–ma–sa nal–sa–nam
ba–ra–ha–ra–na–ya
ma–nak–sa–ba–ha
shit–ta–ya sa–ba–ha
ma–ha–shit–ta–ya sa–ba–ha
shit–ta–yu–ye sae–ba–ra–ya sa–ba–ha
ni–ra–gan–ta–ya sa–ba–ha
ba–ra–ha mok–ka shing–ha
mok–ka–ya sa–ba–ha
ba–na–ma ha–da–ya sa–ba–ha

ja–ga–ra–yok–ta–ya sa–ba–ha
sang–ka som–na–nye mo–da–na–ya sa–ba–ha
ma–ha–ra gu–ta da–ra–ya sa–ba–ha
ba–ma–sa gan–ta i–sa–shi che–da
ga–rin–na i–na–ya sa–ba–ha
mya–ga–ra jal–ma ni–ba

sa–na–ya sa–ba–ha na–mo–ra
da–na–da–ra ya–ya na–mak al–ya
ba–ro gi–je sae–ba–ra–ya
sa– ba– ha
Page 64
Special Chanting

Page 65
Page 66
The Thousand Hands and Eyes Sutra
a–gum il–shim–jung
juk–kyon mu–jin–shin
byon–je gwan–um dae–song–jon
il–il mu–su–re
om ba–a–ra mil
om ba–a–ra mil
om ba–a–ra mil
jong gu–op jin–on

su–ri–su–ri ma–ha–su–ri su–su–ri sa–ba–ha
o–bang–nae–we an–wi–je–shin–jin–on
na–mu sa–man–da mot–ta–nam om do–ro do–ro ji–mi sa–ba–ha
gae–gyong–ye
mu–sang shim–shim mi–myo–bop
baek–chon man–gop nan–jo–u
a–gum mun–gyon duk–su–ji
won–hae yo–rae jin–shil–wi
gae bop–jang jin–on

om a–ra–nam a–ra–da
chon–su chon–an gwan–ja–jae bo–sal

gwang dae–won man mu–ae dae–bi–shim
dae da–ra–ni gye–chong
gye–su gwan–um dae–bi–ju
Page 67
wol–lyok hong–shim sang–ho–shin
chon–bi jang–om bo–ho–ji
chon–an gwan–myong byon–gwan–jo

jin–shil–o–jung son–mil–o
mu–wi shim–nae gi–bi–shim

song–nyong man–jok je–hwi–gu
yong–sa myol–je je–je–op
chol–lyong jung–song dong–ja–ho
baek–chon sam–mae don–hun–su
su–ji shin–shi gwang–myong–dang
su–ji shim–shi shin–tong–jang
se–chok jil–lo won–je–hae
cho–jung bo–ri bang–pyon–mun
a–gum ching–song so–gwi–e
so–won jong–shim shil–won–man
na–mu dae–bi kwan–se–um won–a sok–ji il–che–bop

na–mu dae–bi kwan–se–um won–a jo–duk ji–hye–an
na–mu dae–bi kwan–se–um won–a sok–do il–che–jung
na–mu dae–bi kwan–se–um won–a jo–duk son–bang–pyon
na–mu dae–bi kwan–se–um won–a sok–sung ban–ya–son
na–mu dae–bi kwan–se–um won–a jo–duk wol–go–hae
na–mu dae–bi kwan–se–um won–a sok–duk gye–jong–do
na–mu dae–bi kwan–se–um won–a jo–dung won–jok–san
na–mu dae–bi kwan–se–um won–a sok–he mu–wi–sa
na–mu dae–bi kwan–se–um won–a jo–dong bop–song–shin
a–yak hyang–do–san
do–san ja–che–jol
a–yak hyang–hwa–tang
hwa–tang ja–so–myol
a–yak hyang–ji–ok
ji–ok ja–go–gal
a–yak hyang–a–gwi
Page 68
a–gwi ja–po–man
a–yak hyang–su–ra
ak–shim ja–jo–bok
a–yak hyang–chuk–saeng
ja–duk–dae–ji–hye
na–mu kwan–se–um bo–sal ma–ha–sal

na–mu dae–se–ji bo–sal ma–ha–sal
na–mu chan–su bo–sal ma–ha–sal
na–mu yo–ui–ryun bo–sal ma–ha–sal
na–mu dae–ryun bo–sal ma–ha–sal
na–mu kwan ja–jae bo–sal ma–ha–sal

na–mu jong–chi bo–sal ma–ha–sal
na–mu man–wol bo–sal ma–ha–sal
na–mu su–wol bo–sal ma–ha–sal
na–mu gun–da–ri bo–sal ma–ha–sal
na–mu ship–il–myon bo–sal ma–ha–sal
na–mu je–dae bo–sal ma–ha–sal
na–mu bon–sa a–mi–ta bul

shin–myo jang–gu dae–da–ra–ni
na–mo–ra da–na da–ra ya–ya

na–mak al–ya ba–ro–gi–je sae–ba–ra–ya
mo–ji sa–da–ba–ya
ma–ha sa–da–ba–ya
ma–ha ga–ro–ni–ga–ya
om sa–ba–ba–ye su da–ra–na
ga–ra–ya da–sa–myong
na–mak–ka–ra–da–ba
i–mam al–ya ba–ro–gi–je
Page 69
sae–ba–ra da–ba ni–ra–gan–ta
na–mak ha–ri–na–ya ma–bal–ta
i–sa–mi sal–bal–ta sa–da–nam
su–ban a–ye–yom sal–ba bo–da–nam
ba–ba–mal–a mi–su–da–gam da–nya–ta
om a–ro–gye a–ro–ga
ma–ji–ro–ga ji–ga–ran–je
hye–hye–ha–rye ma–ha mo–ji sa–da–ba
sa–ma–ra sa–ma–ra ha–ri–na–ya
gu–ro–gu–ro gal–ma sa–da–ya sa–da–ya
do–ro–do–ro mi–yon–je
ma–ha mi–yon–je da–ra da–ra
da–rin na–rye sae–ba–ra ja–ra–ja–ra
ma–ra–mi–ma–ra a–ma–ra
mol–je–ye hye–hye ro–gye sae–ba–ra
ra–a mi–sa–mi na–sa–ya
na–be sa–mi sa–mi na–sa–ya
mo–ha–ja–ra mi–sa–mi
na–sa–ya ho–ro–ho–ro ma–ra–ho–ro
ha–rye ba na–ma–na–ba
sa–ra sa–ra shi–ri shi–ri
so–ro so–ro mot–cha mot–cha
mo–da–ya mo–da–ya
mae–da–ri–ya ni–ra gan–ta
mae–da–ri–ya nal–sa–nam
ba–ra–ha–ra–na–ya
ma–nak–sa–ba–ha
shi–ta–ya sa–ba–ha
ma–ha–shi–ta–ya sa–ba–ha
shi–ta–yu–ye sae–ba–ra–ya sa–ba–ha
ni–ra–gan–ta–ya sa–ba–ha
ba–ra–ha mok–ka shing–ha
Page 70
mok–ka–ya sa–ba–ha
ba–na–ma ha–da–ya sa–ba–ha

ja–ga–ra–yok–ta–ya sa–ba–ha
song–ka som–na–nye mo–da–na–ya sa–ba–ha
ma–ha–ra gu–ta da–ra–ya sa–ba–ha
ba–ma–sa gan–ta i–sa–shi che–da
ga–rin–na i–na–ya sa–ba–ha
mya–ga–ra jal–ma ni–ba
sa–na–ya sa–ba–ha na–mo–ra
da–na–da–ra ya–ya na–mak al–ya
ba–ro ji–je sae–ba–ra–ya
sa–ba–ha
il–sae–dong–bang gyol–do–ryang
i–sae nam–bang duk–chong–ryang
sam–sae so–bang gu–jong–to

sa–sae–buk–bang yong–an–gang
do–ryang chong–jong mu–ha–ye

sam–bo chol–lyong gang–cha–ji
a–gum ji–song myo–jin–on
won–sa ja–bi mil–ga–ho
a–sok so–jo je–ag–op

gae–yu mu–shi tam–jin–chi
jong–shin gu–i ji–so–saeng
il–che a–gum gae–cham–he
na–mu cham–je op–chang

bo–sung jang–bul
bo–gwang–wang
hwa–ryom jo–bul
il–che hyang hwa ja–jae ryong–wang bul
Page 71
baek–ok hang–ha–sa
gyo–jong–bul
jin–wi dok–bul gum–gang gyon–gang
so–bok–ke–san–bul
bo–gwang–wol–jon myo–um jon–wang–bul
hwan–hi–jang
man–ni–bo–jok–bul
mu–jin–hyang sung–wang–bul
sa–ja wol–bul
hwan–hi jang–om ju–wang–bul
je–bo–dang ma–ni sung–gwang–bul
sal–saeng jung–je gum–il cham–he

tu–do jung–je gum–il cham–he
sa–um jung–je gum–il cham–he
mang–o jung–je gum–il cham–he
gi–o jung–je gum–il cham–he
yang–sol jung–je gum–il cham–he
ak–ku jung–je gum–il cham–he
tam–ae jung–je gum–il cham–he
jin–hye jung–je gum–il cham–he

chi–am jung–je gum–il cham–he
baek–kop–chok–chip–je
il–lyom don–tang–jin
yo–hwa bun–go–cho
myol–jin mu–yu–yo
je–mu ja–song jong–shim–gi
shim–yang myol–shi je–yong–mang
je–mang shim–myol yang–gu gong
shi–jung myong wi jin cham–he
cham–he jin–on
om sal–ba mot–cha mo–ji sa–da–ya sa–ba–ha
Page 72
jun–je gong–dok–chi
jok–jong shim–sang–song
il–che je–dae–nan
mu–nung chim–shi–in
chon–sang gum–in–gan
su–bok–yo bul–dung
u–cha yo–i–ju
jong–hwik–mu–dung–dung
na–mu chil–gu–ji bul–mo–dae jun–je bo–sal
jong bop–gye jin–on

om nam
om nam
om nam
ho shin jin–on
om chi lim
om chi lim
om chi lim
kwan–se–um bo–sal
bon–shim mi–myo yuk–ja dae–myong–wang jin–on
om ma–ni ban–me hum
jun–je–jin–on
na–mu–sa–da–nam sam–myak som–mot–ta
gu–chi–nam dan–nya–ta
om ja–rye ju–rye jun–je sa–ba–ha bu–rim
Page 73
a–gum ji–song dae–jun–je
juk–bal bo–ri–gwang–dae–won
won–a jong–hye sok–won–myong
won–a gong–dok kae–song–chi
won–a sung–bok byon–jang–om
wong–gong jung–saeng song–bul–do
yo–rae ship–dae bal–won–mun

won–a yong–ni sam–ak–do
won–a sok–dan tam–jin–chi
won–a sang–mun bul–bop–sung
won–a gun–su gye jong–hye
won–a hang–su je–bul–hak
won–a bul–te bo–ri–shim
won–a gyol–jong saeng–an–yang
won–a sok–kyon a–mi–ta
won–a bun–shin byo–jin–chal
won–a gwang–do je–jung–saeng
bal sa–hong so–won

jung–saeng mu–byon so–won–do
bon–ne mu–jin so–won–dan
bom–mun mu–ryang so–won–hak
bul–do mu–sang so–won–song
ja–song jung–saeng so–won–do

ja–song bon–ne so–won–dan
ja–song bom–mun so–won–hak
ja–song bul–do so–won–song
won–i bar–won–i
gwi–myong–nye sam–bo
na–mu sang–ju–shi–bang–bul
na–mu sang–ju–shi–bang–bop
na–mu sang–ju–shi–bang–sung
Page 74
Page 75
Kwanseum Bosal Chanting
na–mu bul–ta bu–jung gwang–nim bop–he

na–mu dal–ma bu–jung gwang–nim bop–he
na–mu sung–ga bu–jung gwang–nim bop–he
na–mu bo–mun shi–hyon wol–lyok hong–shim

dae–ja dae–bi
kwan–se–um bo–sal.....(Repeat)
myol–op –jang jin–on
om a–ro–ruk–gye sa–ba–ha
won song–chwi jin–on

om a–mot–ka sal–ba–da–ra sa–da–ya shi–bye–hum
bu–sol so–jae gil–sang da–ra–ni

na–mu sa–man–da mot–ta–nam a–ba–ra–ji
ha–da–sa sa–na–nam da–nya–ta
om ka–ka ka–hye ka–hye hum–hum a–ba–ra
a–ba–ra ba–ra–a–ba–ra ba–ra–a–ba–ra
ji–tta ji–tta ji–ri ji–ri ppa–da ppa–da
son–ji–ga shi–ri–e sa–ba–ha

Page 76

bo gwol jin–on
om ho–ro ho–ro sa–ya mo–ke sa–ba–ha
bo–ho–hyang jin–on
om sam–ma–ra sam–ma–ra mi–ma–na
sa–ra–ma ja–ga–ra ba–ra–hum
chal–chin shim–nyom ga–su–ji

dae–he jung–su ka–um–jin
ho–gong ga–ryang pung ga gye
mu–nung jin–sol
bul gong–dok
Page 77
Page 78
Ceremony Chanting

Page 79
Page 80
Sogamoni Bul Chanting

na–mu sam–gye dae–sa sa–saeng ja–bu

shi–a bon–sa
so–ga–mon–ni bul
so–ga–mon–ni bul.....(Repeat)
chon–sang chon–ha mu–yo–bul
shi–bang se–gye yong–mu–bi
se–gan so–yu a–jin–gyon
il–che mu–yu yo–bul–cha
go–a il–shim gwi–myong jong–nye



Page 81


bo gwol jin–on

mu–nung jin–sol
bul gong–dok
Page 82
Jijang Bosal Chanting
na–mu nam–bang hwa–ju ji–jang bosal

na–mu yu–myong gyo–ju ji–jang bosal
na–mu dae–won bon–jon ji–jang bosal
na–mu nam–bang hwa–ju yu–myong gyo–ju

dae–won bon–jon
ji–jang bo–sal
ji–jang bo–sal....(Repeat)
ji–jang bo–sal
myol op –jang jin–on
om ba–ra ma–ni da–ni sa–ba–ha



Page 83

bo gwol jin–on

mu–nung jin–sol
bul gong–dok
Page 84
Amita Bul Chanting

na–mu so–bang dae–gyo–ju

mu–ryang su yo–rae bul
na–mu a–mi–ta–bul
na–mu a–mi–ta–bul....(Repeat)
na–mu a–mi–ta–bul
myol op –jang jin–on



Page 85

bo gwol jin–on

mu–nung jin–sol
bul gong–dok
Page 86
Chanting Translations
Page 87
Page 88
Morning Bell Chant
vowing that the sound of this bell

pervades the universal dharma–realm,
bringing luminous white light
to the gloomy darkness
at the black iron perimeter of hell.
removing in an instant the suffering
caused by the three evil ways;
a mountain of swords is destroyed,
and all sentient beings
enter enlightenment together.
homage to the Master Teacher

—Vairocana Buddha,
compassionate lord
of the lotus–born universe,
expounding the treasured verses
of the sacred golden texts
contained within precious cases
written on jade scrolls.
each dust mote interpenetrates
and the universe becomes one,
every realm is united with all other worlds.
the truth is contained in
ten trillion–ninety five thousand
and forty eight words
of the utmost vehicle‘s
consummate teaching.
homage to the Avatamsaka Sutra

expounded by the Buddha.
to understand the Buddhas of endless time,
just penetrate the phrase:
that everything is created by mind alone.
Page 89
the mantra of shattering hell
na–mu a–ta shi–ji–nam sam–yak sam–mo–ta gu–chi–nam
vowing now for the rest of my life,

not to give rise to extraneous thoughts,
following only Amitabha Buddha.
thought after thought
will constantly merge
with the rays of his jade-like brilliance,
each instant never leaving the
qualities of his golden form.
holding a mala and bearing witness

to the universal dharma-realm,
empty space is but a thread
leaving nothing unconnected.
there is nowhere that Vairocana Buddha
is not present equally.
through contemplation,
seek Amitabha of the western shore,
homage to the great teaching-master
lord of the western shore,
the Buddha, the Tathagata, of Infinite Life.
Homage to Amitabha Buddha,

(repeated a hundred or a thousand times, as time allows)
The Land of Ultimate Bliss
has ten kinds of adornments,
Homage to Amitabha Buddha:
It is adorned with Dharmakara's vow,
Page 90
his cultivation-cause,
Homage to Amitabha Buddha,
(repeated henceforth after each line)
adorned with the power
of forty-eight vows,
adorned with Amitabha's name
and the brilliance of his life force,
adorned with the be jeweled images
observed by the three mahasattvas,
adorned with the peaceful bliss
of Amitabha's western world,
adorned with jeweled rivers,
running with pure and meritorious waters,
adorned with be jeweled basilicas
with halls of wish-fulfilling jewels,
adorned with lengthy days and nights,
adorned with the Pure Land's
twenty-four kinds of pleasures,
adorned with the thirty kinds
of beneficial merit.
That Buddha, who is unparalleled
in heaven or on earth,
He is also unmatched
throughout the worlds of the ten directions,
He has seen the annihilation
of self in everything in the world.
There is no one who is like that Buddha,
He can keep track of thoughts
as numerous as all the dust motes in the universe,
He can quaff all the water in the oceans,
He can control the wind that fills space.
No one can completely
describe that buddha's merits,
Amitabha Buddha is omnipresent,
Keep your thoughts on him and never forget,
As thoughts probe that place of no-thought,
Page 91
The six sense-gates will constantly
emanate light of purple and gold.
His face, like the full moon,
is at the front of the Hall of Ultimate Bliss,
His jade excrescence and his gold
form radiate through space.
If a person calls his name for only a moment,
He will instantly consummate immeasurable merit.
Along with all sentient beings of the dharma-realm, I vow,
Together to enter the sea of Amitabha's great vows,
And to ferry across sentient beings until the end of time,
So that I and others may simultaneously complete the path to
Buddhahood.
The Sublime Mantra of the Original Mind of Amitabha Buddha
tanyat'a om aritara sabaha
Page 92
Evening Bell Chant
Hearing the sound of this bell,

all defilements are eradicated,
Wisdom grows, truth arises.
Leaving hell far behind,
and abandoning the three worlds,
I vow to attain buddhahood,
and ferry across all sentient beings.
Shattering Hell Mantra

om ga–ra ji–ya sa–ba– ha
Page 93
May the fragrance of our precepts, our meditations, our wisdom, our
liberation, and the knowledge of our liberation form a bright–
shining, cloud–like pavilion, and may it pervade the whole universe,
and so do homage to the countless Buddhas, their Dharmas, and their
Sanghas, in all of the ten directions.
The mantra of the incense offering:

We most earnestly send forth our homage to the teacher of the three
worlds, the loving father of all creatures, to him who is our original
teacher, Śākyamuni Buddha.
We most earnestly send forth our homage to the assembly of all the
Buddhas, eternally existent, in all the ten directions, of the past,
present, and future, as countless as the lands and the seas in Lord
Indra‘s net.
We most earnestly send forth our homage to all the Dharmas,

eternally existent, in all the ten directions, of the past, present, and
future, as countless as the lands and the seas in Lord Indra‘s net.
We most earnestly send forth our homage to all the Great

Bodhisattvas, especially Manjushri, Bodhisattva of Great Wisdom,
Samantabhadra, Bodhisattva of Great Action, Avolikiteshvara,
Bodhisattva of Great Compassion, and Ksitigarbha, Bodhisattva of
Great Vows.
We most earnestly send forth our homage to those who have

personally received the Lord Buddha‘s teachings on Mt.
Page 94
Gridhakuta–the ten great disciples, the sixteen saints, the five
hundred holy ones, pratyeka Buddhas, the twelve hundred great
Arhats, and the innumerable Sanghas.
We most earnestly send forth our homage to those great patriarchs

and teachers who came from the West to the East, and those who
came to the Korean shores, and who transmitted the Lamp of the
Dharma for generations; also, to our tradition‘s masters, recognized
throughout the ages, and to the various numberless spiritual teaches
and friends.
We most earnestly send forth our homage to all the congregations of

the Sangha, eternally existent, in all the ten directions, of the past,
present, and future, as countless as the land and the seas in Lord
Indra‘s net.
We earnestly desire that these innumerable Three Precious Ones

most lovingly and compassionately receive our devotions, and that
they empower us spiritually; so that, at one and the same time,
together with all creatures in the universe, we may attain
Buddhahood.
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Opening of the Dharma Talk
We single-mindedly prostrate ourselves before all the Buddhas

throughout the ten directions and three time eons.
We single-mindedly prostrate ourselves before all the venerable
dharmas throughout the ten directions and three time eons.
We single-mindedly prostrate ourselves before all the sanctified
Sanghas throughout the ten directions and three time eons.
We disciples and our teacher of the Tripiţaka,

wish only that the three jewels will serve as our witness.
We vow that this cloud of sublime fragrance,

will pervade all the worlds of the ten realms of existence.
Each and every one of the Buddha lands,
will be imbued with this immeasurable fragrance,
consummating the Bodhisattva path,
and perfecting the fragrance of the Tathāgatas.
Homage to all the Bodhisattva-mahāsattvas enveloped in this

fragrant cloud.
Homage to our original teacher Śakyamuni Buddha.
Verse to Begin the Dharma Talk
The unsurpassed, profound, and sublime dharma,

is difficult to meet even in a billion eons.
Today we will hear, will see, will receive, and will retain,
vowing to attain the true meaning of the Tathāgatas.
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Verse to Conclude the Dharma Talk
The merit accruing from speaking

the dharma is an extremely rare act,
we dedicate this boundless,
superior merit to all sentient beings,
we vow that all beings, immersed in samsāra,
will quickly reach the realm of
the Infinite Light and Infinite Time Buddha.
All Buddhas of the ten directions

and the three eons,
all the venerable Bodhisattva- mahāsattvas,
Mahā Prajňā Pāramitā.
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Thousand Eyes and Hands Sūtra (Ch'ŏnsu-kyŏng)
Invocation
Today in my concentrated mind,
Appear infinite bodies,
All of which are those of the great, holy Avalokiteśvara.
Each day I bow innumerable times.
Om bar-a-mil
Om bar-a-mil
Om bar-a-mil
Mantra That Purifies Speech

suri suri mahasuri susuri sabaha
Mantra That Consoles all the Buddhist and Non-Buddhist

Spirits of the Five Directions
namu samanda mottanam om toro toro chimi sabaha
Verse for Beginning the Sūtra
The unsurpassed, profound, and sublime dharma,

Is difficult to meet even in a billion eons.
Today we hear, see, receive, and keep it;
Vowing to understand the true meaning of the Tathāgatas.
Mantra for Opening the Treasure-store of the Dharma

om aranam arada
om aranam arada
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om aranam arada
The Vast, Consummate, Unimpeded, Great Compassion, Great

Dhāraņī of the Thousand-Handed, Thousand-Eyed
Avalokiteśvara Bodhisattva Invocation
I bow my head before the great compassion Dhāraņī;

of Avalokiteśvara.
The power of his vows is extensive and mighty,
his body is adorned with all the major and minor marks of sanctity.
His thousand-armed visage protects everything.
The brightness of his thousand eyes shines everywhere.
In his unimpeachable speech,
the esoteric teaching is communicated.
In his uncompounded thought,
the thought of compassion arises.
He quickly satisfies all our hopes.
He forever extinguishes all our unskillful actions.
The gods, dragons, and all the saints together compassionately
protect us.
The hundred-thousand famishes are instantly perfected.
The body that receives and keeps
this Dhāraņī is a pennant of light,
The mind that receives and keeps
this Dhāraņī is a treasure trove of spiritual powers.
Cleansing myself of the adventitious passions,
l vow to cross the sea of sufferings,
And leap up to bodhi's gate of expedients.
l now recite this Dhāraņī and sincerely take refuge in it,
In the hopes that all my vows
will be satisfied in this very thought.
Homage to the greatly compassionate Avalokiteśvara,

I vow that l will quickly come to know all dharmas.
l vow that l will soon gain the eye of wisdom.
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l vow that I will quickly ferry across all sentient beings.
I vow that I will soon gain skillful expedients.
l vow quickly to board the ship of graffiti.
I vow soon to cross beyond the sea of suffering.
l vow quickly to attain the path where precepts are perfected.
I vow to climb the mountain of consummate tranquility.
l vow quickly to discover the uncompounded dwelling place.
l vow soon to achieve the body of the dharma-nature.
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Repenting from the Ten Evil Actions
This moment I repent from the serious transgressions of:
Taking any living life;

Taking things not given;
Misconduct done in lust;
False speech;
Taking intoxicants to
produce heedlessness.
Discussing the faults of others;
praising my own works;
holding and stinginess;
wrathful anger;
slandering the three jewels.
May all offenses

accumulated during hundreds of eons
now be totally consumed in an instant,
as fire burns dry grass
extinguishing all things
until nothing remains.
Our offenses have no self-nature,

but arise only from our minds.
If our minds are extinguished,
then our offenses too will be destroyed.
When both our minds
and our offenses are extinguished,
and both are seen as empty,
this is termed the true repentance.
The Symbol of Repentance
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Om salba motcha moji sadaya sabaha
The collection of merits of Avalokiteśvara Bodhisattva,

I constantly recollect in my tranquil mind.
All kinds of great difficulties,
cannot invade this person.
whether I am in heaven or living among humans,
I will receive merit like the Buddhas of the past.
Coming upon this wish fulfilling jewels,
I am certain to receive unexcelled complete awakening.
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The Vast, Consummate, Great Dhāraņī of the Thousand-
Handed, Thousand-Eyed Avalokiteśvara Bodhisattva
Invocation
I bow my head before the great compassion Dhāraņī;

of Avalokiteśvara.
The power of his vows is extensive and mighty,
his body is adorned with all the major
and minor marks of sanctity.
His thousand-armed visage protects everything.
The brightness of his thousand eyes shines everywhere.
In his unimpeachable speech,
the esoteric teaching is communicated.
In his uncompounded thought,
the thought of compassion arises.
He quickly satisfies all our hopes.
He forever extinguishes all our unskillful actions.
The gods, dragons, and all the saints together compassionately
protect us.
The hundred-thousand famishes are instantly perfected.
The body that receives and keeps
this Dhāraņī is a pennant of light,
The mind that receives and keeps this Dhāraņī is a treasure trove of
spiritual powers.
Cleansing myself of the adventitious passions,
l vow to cross the sea of sufferings,
And leap up to bodhi‘s gate of expedients.
l now recite this Dhāraņī and sincerely take refuge in it,
In the hopes that all my vows
will be satisfied in this very thought.

I vow that l will quickly come to know all dharmas.
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l vow that l will soon gain the eye of wisdom.
l vow that I will quickly ferry across all sentient beings.
I vow that I will soon gain skillful expedients.
l vow quickly to board the ship of graffiti.
I vow soon to cross beyond the sea of suffering.
l vow quickly to attain the path
where precepts are perfected.
I vow to climb the mountain of consummate tranquility.
l vow quickly to discover the uncompounded dwelling place.
l vow soon to achieve the body of the dharma-nature.
If I should go to the Mountain of Swords Hell,

That mountain of swords would
spontaneously fall into rubble.
If I should go to the Boiling Fire Hell,
That boiling fire would spontaneously be extinguished.
If l should go to any other hell,
That hell would spontaneously vanish.
If I should go to the realm of the hungry ghosts,
Those ghosts would spontaneously become satiated.
If I should go to the realm of the Aśuras,
Their angry thoughts would be spontaneously pacified.
If l should go to the realm of the animals,
They would spontaneously attain great wisdom.
Homage to Avalokiteśvara Bodhisattva-mahāsatva.

Homage to Mahasthāma Bodhisattva-mahāsatva.
Homage to Sahaśrahasta Bodhisattva-mahāsatva.
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Homage to Cintāmaņicakra Bodhisattva-mahāsatva.
Homage to Mahācakra Bodhisattva-mahāsatva.
Homage to Avalokiteśvara Bodhisattva-mahāsatva.
Homage to Tranquil Bodhisattva-mahāsatva.
Homage to Full-Moon Bodhisattva-mahāsatva.
Homage to Moon in the Water Bodhisattva-mahāsatva.
Homage to Kuņdali Bodhisattva-mahāsatva.
Homage to Ekadaśamukha Bodhisattva-mahāsatva.
Homage to all the great Bodhisattva-mahāsattvas.
Homage to the Original Teacher Amitābha Buddha.
[The Great Dharani of Spiritually Sublime Phrases]

shin-myo jang-gu dae-da-ra-ni]
na-mo-ra da-na da-ra ya-ya
na-mak al-ya ba-ro-gi-je sae-ba-ra-ya
mo-ji sa-da-ba-ya
ma-ha sa-da-ba-ya
ma-ha ga-ro-ni-ga-ya
om sa-ba-ba-ye su da-ra-na
ga-ra-ya da-sa-myong
na-mak-ka-ra-da-ba
i-mam al-ya ba-ro-gi-je
sae-ba-ra da-ba ni-ra-gan-ta
na-mak ha-ri-na-ya ma-bal-ta
i-sa-mi sal-bal-ta sa-da-nam
su-ban a-ye-yom sal-ba bo-da-nam
ba-ba-mal-a mi-su-da-gam da-nya-ta
om a-ro-gye a-ro-ga
ma-ji-ro-ga ji-ga-ran-je
hye-hye-ha-rye ma-ha mo-ji sa-da-ba
sa-ma-ra sa-ma-ra ha-ri-na-ya
gu-ro-gu-ro gal-ma sa-da-ya sa-da-ya
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do-ro-do-ro mi-yon-je
ma-ha mi-yon-je da-ra da-ra
da-rin na-rye sae-ba-ra ja-ra-ja-ra
ma-ra-mi-ma-ra a-ma-ra
mol-je-ye hye-hye ro-gye sae-ba-ra
ra-a mi-sa-mi na-sa-ya
na-be sa-mi sa-mi na-sa-ya
mo-ha-ja-ra mi-sa-mi
na-sa-ya ho-ro-ho-ro ma-ra-ho-ro
ha-rye ba na-ma-na-ba
sa-ra sa-ra shi-ri shi-ri
so-ro so-ro mot-cha mot-cha
mo-da-ya mo-da-ya
mae-da-ri-ya ni-ra gan-ta
mae-da-ri-ya nal-sa-nam
ba-ra-ha-ra-na-ya
ma-nak-sa-ba-ha
shi-ta-ya sa-ba-ha
ma-ha-shi-ta-ya sa-ba-ha
shi-ta-yu-ye sae-ba-ra-ya sa-ba-ha
ni-ra-gan-ta-ya sa-ba-ha
ba-ra-ha mok-ka shing-ha
mok-ka-ya sa-ba-ha
ba-na-ma ha-da-ya sa-ba-ha

ja-ga-ra-yok-ta-ya sa-ba-ha
song-ka som-na-nye mo-da-na-ya sa-ba-ha
ma-ha-ra gu-ta da-ra-ya sa-ba-ha
ba-ma-sa gan-ta i-sa-shi che-da
ga-rin-na i-na-ya sa-ba-ha
mya-ga-ra jal-ma ni-ba
sa-na-ya sa-ba-ha na-mo-ra
da-na-da-ra ya-ya na-mak al-ya
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ba-ro gi-je sae-ba-ra-ya
sa-ba-ha
Praising the Four Directions
First, I cleanse the eastern direction,

purifying it into a place of bodhimaņda.
Second, l cleanse the southern direction
and obtain coolness.
Third, l cleanse the western direction
and complete the Pure Land.
Fourth, I cleanse the northern direction
and become eternally healthy.
Praising the Bodhimaņda.
As the bodhimaņda is purified,

without flaw or maculation,
The three jewels and the gods
and dragons will now descend to this place.
I now keep and recite this sublime mantra,
Vowing to bestow love and compassion
and secretly watch over everyone.
Repentance Verses
The evil actions done previously by me,

Have all resulted from beginningless greed,
hatred, and delusion.
All of those evil actions that have
arisen from my body, speech, and mind,
From them, l now totally repent.
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Homage to the Twelve Venerable Buddhas through
Whose Intercession Karmic Obstacles Are Recanted and
Removed
The Buddha Superior Storehouse of Jewels;

The Buddha Jeweled-Light King
Whose Radiance Shines Like the Glow of Fire;
The Buddha King of Autonomous Power
Who Possesses All Kinds of Perfumes and Blossoms;
The Buddha Ten Billion Sands of the Ganges Decision;
The Buddha Merit Awesome Like an Earthquake;
The Buddha Adamantine Firmness
That Extinguishes All Distraction;
The Buddha Universal Light Like the Moon Hall,
the Venerable King with the Sublime Voice;
The Buddha Storehouse of Bliss
That Collects Wish-Fulfilling Jewels;
The Buddha King of Superior Fragrances;
The Buddha Lion Moon;
The Buddha King of Happiness Adorning Pearls;
The Buddha Surpassing Light of
Wish-Fulfilling Jewels as in Indra's Jeweled Pennant.
Repenting from the Ten Evil Actions
This moment I repent from the serious transgressions of:
Taking any living life;

Taking things not given;
Misconduct done in lust;
False speech;
Taking intoxicants to
produce heedlessness.
Discussing the faults of others;
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praising my own works;
holding and stinginess;
wrathful anger;
slandering the three jewels.
May all offenses

accumulated during hundreds of eons
now be totally consumed in an instant,
Our offenses have no self-nature,

but arise only from our minds.
If our minds are extinguished,
then our offenses too will be destroyed.
When both our minds
and our offenses are extinguished,
and both are seen as empty,
this is termed the true repentance.
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The collection of merits of Avalokiteśvara Bodhisattva,

I constantly recollect in my tranquil mind.
All kinds of great difficulties,
Cannot invade this person.
Whether I am reborn in heaven or among humans,
l will receive merit like the buddies.
Coming upon this wish-fulfilling jewel,
I am certain to receive the incomparable perfect enlightenment.
Homage to the Mother of Seven Koţi's of Buddhas, Great

Avalokiteśvara Bodhisattva
Mantra for Purifying the Dharma-Realm

Om nam
Om nam
Om nam
Mantra for Protecting the Body

Om chi lim
Om chi lim
Om chi lim
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Avalokiteśvara Bodhisattva's King of Great Knowledge
Mantra Consisting of Six Syllables That Reveal the
Original Mind
Om mani padme hum
Om mani padme hum
Om mani padme hum
Avalokiteśvara Bodhisattva's Mantra

namu samanda motta nam om doro doro jimi sabaha
l now receive and recite this great Avalokiteśvara Bodhisattva

mantra,
And make the great vow to attain bodhi.
l vow that my concentration and wisdom will quickly be brought to
full intensity.
l vow that my spiritual merits will all become perfected.
l vow that my supreme merits will adorn everything.
I vow that I will attain the way to Buddhahood, together with all
sentient beings.
Text of the Ten Great Vows Made by the Tathāgatas
I vow that I will forever leave behind the three evil destinies.
I vow that I will quickly eradicate greed, hatred, and delusion.
I vow that l will always listen to the Buddha, dharma, and sangha.
l vow that I will diligently cultivate morality, concentration, and
wisdom.
I vow that I will constantly follow the Buddhas training.
I vow that l will never abandon the thought of enlightenment.
l vow that I will be certain of rebirth in favorable circumstances.
l vow that I will quickly see Amitābha Buddha.
I vow that l will project transformation bodies throughout worlds as
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numerous as dust motes.
I vow that I will ferry across all sentient beings.
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Making the Four Expansive Vows
Sentient beings of my own self nature;

I vow to save them all.
Delusions of my own self nature;
I vow to cut through them all.
The teachings in my own self nature;
I vow to learn them all.
The Buddha way of my own self nature;
I vow to attain it.
Homage to the Buddhas who abide

eternally in the ten directions.
Homage to the Dharmas that abide
Homage to the Sanghas that abide
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Mantra Practice

A Mantra is a formula or a word with spiritual significance.

Stripped off any Sanskrit background they can be just a meaningless
word or syllable, which can help us cut through our thoughts and to
relax very deeply. Mantra meditation is a very easy to learn and
effective letting go of our thinking technique. Just repeating a mantra
helps to focus our attention on a single point and eventually reach a
state of very deep rest. The regular practice of meditation can reduce
our irritability and thus the feeling of being stressed. More
importantly perhaps is that continued mantra practice can also
reduce the time of recovery after distressing situations.
Mantra practice in conjunction with bowing practice can help
cut through our karma very quickly. Mantra practice should be done
with a firm commitment by the student; however, it should not be
looked upon as some sort of compulsion, this practice should be
entered into lightly with a strong commitment. During the first
weeks of practicing mantra meditation some students tend to become
more sensitive. This is one reason why after beginning this type of
practice it is important to consult a teacher to ensure the correct
practice and effect.
This practice should be undertaken during all quiet periods
during the day when cognitive attention is not required. Examples
would be; while driving a car, eating lunch, waiting for a bus, any
time that doesn‘t require us to use our conceptual thought should be
filled with our mantra. Over time thoughts will emerge
spontaneously and we will be tempted to follow them (this is our
normal habitual behavior) and when we realize that we have strayed
from our practice we must gently return to it over and over and over
again. Try not to become judgemental about your practice. Thoughts
and perceptions are simply allowed to come and go like single,
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detached events. During practice you just come back to repeating the
mantra again without forcing yourself.
Following are listed some of the common mantras used in our
Zen practice. The explanation of their meanings and use are listed
below the mantras.
Clear mind, clear mind, clear mind... Don‘t Know

This is the mantra given to beginning students to relieve the mind
of a lot of thinking. The mantra is used in conjunction with a
breathing execise used to focus both the mind and the body on
something solid and tangible and therefore diminish the habitual
patterns of thinking. On the in breath repeat repeat clear mind,
clear mind, clear mind to a count of three, then on the exhalation
stretching out the don’t know to a count of seven.
gaté, gaté, paragaté, parasamgaté, bodhi svaha

Literally this mantra means: “gone, gone, gone beyond;
opposites disappear, absolute appears, glory to the Truth”
Jijang Bosal
Jijang Bosal is the Korean transliteration of Kshitigarbha
Bodhisattva which is his sansrkit name and literally means earth
store Bodhisattva. One of the four Great Bodhisattvas in Asian
Buddhism. He is venerated in folk belief as a savior from the
torments of hell and helper of the deceased. Sometimes he is also
regarded as a protector of travelers. He is the only bodhisattva
portrayed as a monk, however also with an urna (one of the
thirty-two marks of perfection) on the forehead. His attributes
are the wish-fulfilling gem and a monk's staff with six rings,
which signifies that Jijang Bosal stands by all beings in the six
realms of existence. Chanting his name is the Great Vow: “I vow
to save all beings”; and helps the dead and the suffering.
Kwanseum Bosal
The Great Love and Great Compassion mantra which when
invoked removes all kinds of suffering.
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Namu Amita Bul
The Pure Land Mantra used to invoke the Western Paradise of
Amitabha Buddha.
Namu–ata–shiji–nam–sammota–guchi–nam
Om–ajana–baba–jiri–jiri–hum
This mantra is used to save all sentient beings stuck in Hell. If
you try this, then Hell’s gates will be broken and all beings can
come out.
Namu–bo–bo–jeoli–kali–dali–tata–adaya
This mantra is used to invite all the Buddhas of the ten
directions.
Namu–chilguji–bul–modae–junje–bosal
This mantra invokes the Great Love and Great compassion of a
mother’s mind and anytime there is a problem, if you try this,
the problem will disappear.
Namu–de–bang–kwang–bul–hwa–um–gyung
Buddha taught that this world is complete, but it is our minds
that are not complete. So this mantra helps our minds become
complete and strong.
Namu–samanda–motdanam–abarji–hadasa–sananam–danyata
Om–kaka–kahe–kahe–hum–hum–abara–abara–bara–abara–bara–
abara– Jita–jiri–jir–jir–badu–badu–sanjika–shiri–e–sabaha
For those with heavy karma this mantra will take away all good
and bad, and all opposites, then cutting through this karma will
become easy.
Namu–samanda–motdanam–om–doro–doro–jimi–sabaha
The Gods of the five directions (North, South, East, West and
Center) are said to like the sound of this mantra, so when we do
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it, every god will hear our voice, and these gods will keep a
clear mind and help us with our problems.
Namu Sogamuni Bul
This mantra for Śākyamuni Buddha is done to save all beings
from suffering.
Om
This is the universal mantra of truth. Chanting this mantra takes
away everything.
Om–aranam–arada
This is the mantra of opening the Buddha’s true Dharma; it
helps us to perceive the truth of this very moment.
Om–aridara–sabaha
This literally means; correct eyes, correct ears, and correct
mouth. So if we have a problem seeing clearly, hearing clearly
or speaking clearly, this mantra will help us.
Om–ba–ara–mil
A Pure Land Mantra that can assist in you in being reborn in
the Western Paradise.
Om–ba–ara–minaya–sabaha
This mantra is used to clean the entire cosmos, so when your
life seems cloudy and dark, this will clean all the darkness and
bring forth brilliant illumination.
Om–ba–ara–tobiya–hum
When the mind is chasing thoughts constantly this mantra opens
the mind and results in a wide and spacious mind.
Om–biro–gije–sabaha
This mantra takes away all of your karma and allows you to see
the truth and act appropriately.
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Om–chi–lim
This will protect the body so no bad energy can enter it, used
when there is a sickness or to gain energy.
Om–gara–jiya–sabaha
This mantra shatters the gates of Hell and opens the gate to
nirvana.
Om–horo–horo–saya–moke–sabaha
This is an extra mantra (like an extra button on a shirt) it is
used as a preventive measure even if things are going well.
Om–ja–rye–ju–rye–junje–sabaha–burim
This mantra is used for universal mystical energy, it can help
you see through to your aspirations.
Om–maha–ka–babada–shiche–a–sabaha
This is a mantra to begin ceremonies.
Om–mani–padme–hum
This is for when your mind is dark or small, when you cannot
perform the correct actions. When cannot see and cannot hear
correctly, this mantra will make your mind wide.
Om–maro–ruke–sabaha
This is another mantra to clear away your karma and thereby
help you to make changes in your life.
Om–nam
This mantra is for purification, when you need to purify the
energy of a place that seems to have bad karma.
Om–salba–motcha–moji–sadaya–sabaha
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This is the universal mantra of repentance and is used to help
correct an incorrect situation.
Om–samara–samara–mimara–jarama–jagura–bara–hum
This is the last mantra in a ceremony – it is the ceremony is
completed mantra.
Suri–suri–maha–suri–su–suri–sabaha
This mantra will clean your mouth like your mom did when you
were younger – it can rid you of bad speech and uncontrollable
desires.
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Ceremonies—bringing the Sangha together.

Page 121
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Buddhist Ceremonies
Buddhist Ceremonies are special occasions that bring the

sangha as well as the public together to celebrate significant events
or holidays. When either a visitor or a sangha members attends a
ceremony, there is a sharing of focus which allows the minds of the
attendees to become united in a common direction. Ceremonies
sometimes include a Dharma Speech where a teacher will discuss the
basic tennents of Zen Buddhism; consequently, there is a strong
cognitive aspect to these events. Ceremonies help bring people
together to practice strong cognition and strong meditation. These
public gatherings also result in a strong bond and a sharing of joyous
energy.
Ceremonies are also performed for the significant milestones
which occur in all of our lives; like the birth of a child, or the passing
of a loved one, or the union of two souls in matrimony. It is an
ancient Asian custom for the person requesting a special ceremony
to bring flowers and fruit for the altar. There should be several kinds
of fruit—always an odd number of types arranged in odd numbers of
pieces. The larger fruits may be stuck together with toothpicks. The
fruit and flowers should be arranged on the altar balanced for a
balanced effect. Following the ceremony, it is the tradition to
consume all the altar fruit used that day.
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Precepts Ceremony
I. Lighting of candles and incense
II. Opening Bell
Please stand
III. Homage to the Three Precious Ones

Homage to all the Buddhas,

who are present in their glory at this assembly.
Homage to the dharma,
which is present it its glory at this assembly.
Homage to all the sangha,
IV. The Mantra Summoning the Three Precious Ones

(the precepts teacher chants solo)
Namu bo bo jeo li kali dali tata a daya

(Paying homage to the Three Treasures, all together)
We most earnestly send forth our homage to the precious one,

the most profound dharma; the one, the true, the eternally
quiescent, which for all creatures appeared in twelve divisions,
which is the universe in its purity, transcending speech,
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flowing equally into the five teachings and the three vehicles.
We most earnestly send forth our homage to the precious ones,

the most pure sangha; those creatures enlightened rapidly or
slowly, whose love increases with their wisdom, whose
devotion benefits both themselves and others, who have
attained to the three illuminations, who are of the ten stages of
holiness and the three levels of wisdom.
We earnestly wish that these precious ones may all respond to

us according to our need, that they may be for us a witness, and
that they may all together receive our offerings.
May their glory fill all space, as the moon reflected in a
thousand rivers is yet one, and may all the holy ones, the
bodhisattvas possessing to perfection the four wisdoms, be
present at this assembly, to the welfare of all creatures. So do
we bow down most reverently before them.
On the seat of bodhi most distinguished and adorned, all

Buddhas have sat and attained supreme awakening.
In reverence do we now offer these seats, that we and others

may all together attain the way of Buddhas.
V. The Mantra of Offering Seats to the Sangha (all

together)
Om ba a ra mi na ya sa ba ha
VI. The Mantra of the Universe in its Purity (all together)
Om nam
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Om nam
Om nam
VII. The Offering of Incense (all together)
We make offerings to all Buddhas of the ten directions, of

the past, the present, and the future; to all the dharmas, even
those still hidden from our view; and to the sangha of
shravakas, pratyeka-buddhas, and bodhisattvas. May all
these precious ones look down upon us with love and
mercy, and receive our offering.
Please be seated.
(Precepts teacher and officiate sit at the table. Each preceptee, or

one representing each group, offers incense before the image of the
Buddha, and returns to his or her place. Together all preceptees
bow three times to the beat of the moktak and sit down.)
VIII. (The officiate says:)
We go for guidance to the Holy One, the Buddha, who saves

all creatures from the three painful states;
We desire that all creatures may together enter into the bliss of
the uncreated.
We who still suffer rebirth in the three realms, and who are not
yet freed from our obligations and involvements, may we cast
off these obligations and enter into the uncreated, and by so
doing fulfill our greatest obligation.
(Each preceptee comes forward, one by one, receives his or

her Buddhist name and kasa, and returns to his or her seat.)
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(The officiate says:)
Great are you who understand the impermanence of this world.

You have cast aside the conventional and are entering into
nirvana, an event hard to conceive of, and rare in this world.
How good it is, the robe of liberation, a robe of highest merit.

We do now receive it, and may we receive it perpetually, in life
after life hereafter.
(All together:)
Om ma ha ka ba ba da shichea sa ba ha
IX. (Requesting the Buddhas and the bodhisattvas and all the
deities to serve as our teachers. All together:)
May the Buddha Śākyamuni be present and serve as our

original teacher;
May the bodhisattva Manjushri be present and serve as our
precepts teacher;
May the future Buddha Maitreya be present and serve as our
instructor;
May all the Buddhas of the ten directions be present and serve
to witness and confirm our precepts;
May all the bodhisattvas of the ten directions be present and
serve as companions in our study; and
May Shakra, Indra, and all the celestial beings be present and
serve to protect and adorn our practice.
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X. (Precepts teacher reads each precept:)
The First Precept: I vow to abstain from taking life.
Killing roots out our seeds of love and mercy. To kill another is
to feast on one's friends and relatives. Some day we shall be in
one of the three painful realms in payment for our killing, for it
is by bestowing life that we receive human life in return.
The Second Precept: I vow to abstain from taking things not

given.
The taking of things not given cuts off the roots of virtue and
wisdom; attaining ease, we shall lose this ease. By but desiring
anything of another, we are brought in the future face to face
with animal rebirth.
The Third Precept: I vow to abstain from misconduct done in

lust.
Unchastity cuts off the seed of purity. Impurity is ultimately of

the pure dharmakaya. Look rather at the cauldron, for therein
are all those who in future years break this precept.
The Fourth Precept: I vow to abstain from lying.
Lying cuts off the seed of the truth; heaven does not allow the
cheating of the saints, nor lying against the holy ones. Should
liars avoid the hell where their tongues are ripped out, then
they will be reborn as birds, in recompense for their evil.
The Fifth Precept: I vow to abstain from intoxicants, taken to

induce heedlessness.
Liquor cuts off the roots of wisdom; generation after

generation we remain in a stupor, as one drunk. The Buddha
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teaches that one who does not keep these five precepts shall in
a future life lose their human stature.
(The following exchange is repeated three times:)
Officiate: Can these precepts, each one of them, be kept by

you, or can they not?
All those becoming lay practitioners: They can be so kept.
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(if there are students becoming dharma practitioners:)
We have already taken the five precepts, and we now vow to

uphold the following precepts:
The Sixth Precept: I vow not to talk about the faults of others.
The Seventh Precept: I vow not to praise myself and put down
others.
The Eighth Precept: I vow not to be covetous and to be

generous.
The Ninth Precept: I vow not to give way to anger and to be

harmonious.
The Tenth Precept: I vow not to slander the three jewels

(Buddha, dharma, sangha).

All those becoming dharma practitioners: They can be so kept.
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(If there are students becoming dharma priests:)
We have already taken the ten precepts, and we now vow to

uphold the following precepts:
The Eleventh Precept: I vow homage to the Buddha.
The Twelfth Precept: I vow homage to the dharma.
The Thirteenth Precept: I vow homage to the sangha.
The Fourteenth Precept: I vow generosity to people.
The Fifteenth Precept: I vow compassionate speech and

compassionate action toward people.
The Sixteenth Precept: I vow together action with people and

to become one and to attain the Buddha Way.

All those becoming priests: They can be so kept.
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(If there are students becoming bodhisattva priests :)
We have already taken the sixteen precepts, and we now vow

to uphold the following precepts:
1. I vow to respect my teachers and friends in the Dharma

2. I vow to abstain from consuming intoxicating substances
3. I vow to abstain from eating meat
4. I vow to abstain from consuming the five pungent herbs
5. I vow to urge other followers who have transgressed to truly
repent their transgressions
6. I vow to always request the Dharma and make offerings to
visiting sangha members
7. I vow to always make an effort to attend Dharma lectures
8. I vow not to divide the Dharma into separate doctrines
9. I vow to always give care to the sick and the needy
10. I vow to abstain from the storing of weapons used to destroy
life
11. I vow to abstain from serving as an emissary of the military
12. I vow to abstain from businesses which limits the freedom of
others
13. I vow to abstain from slanderous and libelous speech
14. I vow to abstain from acts, such as clear burning, that may
injure or kill living creatures
15. I vow to only teach doctrines that lead to developing the
bodhi–mind
16. I vow to, first fully understand, and then to clearly teach the
Dharma
17. I vow to abstain from personal gain when teaching the
Dharma
18. I vow to always serve as an adequate master
19. I vow to abstain from double–tongued speech
20. I vow to liberate all sentient beings
21. I vow to abstain from violence and vengefulness
22. I vow to abstain from arrogance and will always follow the
Dharma
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23. I vow to teach the Dharma with generosity and an open heart
24. I vow to practice the teachings of the Buddha-Dharma
25. I vow to be a skilled leader of the assembly
26. I vow to share all offerings made to the dharma or the sangha
27. I vow not to accept discriminatory invitations which are
unfair or biased
28. I vow not to issue discriminatory invitations
29. I vow not to engage in improper livelihoods
30. I vow to remain neutral in the affairs of the sangha
31. I vow to rescue clerics along with sacred objects of the
dharma
32. I vow equanimity and to not harm any sentient being
33. I vow not to participate in activities which are intended to
induce lustful behavior
34. I vow to always keep the Bodhi Mind
35. I vow to make great vows
36. I vow to make firm resolutions
37. I vow to avoid traveling in dangerous places
38. I vow to respect the hierarchical order of the sangha
39. I vow to cultivate merits and wisdom
40. I vow not to discriminate in conferring the precepts
41. I vow never to teach for the sake of profit
42. I vow not to give the precepts to evil persons
43. I vow not to think of violating the precepts
44. I vow to honor the sutras and moral codes
45. I vow to teach all sentient beings
46. I vow to never preach in an inappropriate manner
47. I vow constant support of the Dharma
48. I vow to never destroy the Buddha–Dharma
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(The following exchange is repeated three times :)

All those becoming bodhisattva priests: They can be so kept.
(All together, these intentions are repeated:)
From this present life until we attain to Buddhahood, we

shall resolutely uphold these precepts, and not break them.
We desire that the Buddhas serve as a witness, for we shall
never depart from these precepts, preferring rather first to
give up our lives.
XI. The Repentance Ritual (all together:)
I do most earnestly repent

of my transgressions
committed since beginning–less time,
through my greed, my anger, and my ignorance,
in thought, word, and deed.
I do now repent
the grave offense
of taking any life.
I do now repent
the grave offense
of taking things not given.
I do now repent,
the grave offense
of wrong actions done in lust.
I do now repent
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the grave offense
of boasting of my non-existent spiritual attainments.
I do now repent
the grave offense
of vain speech.
I do now repent
the grave offense
of abusive speech.
I do now repent
the grave offense
of hypocritical speech.
I do now repent
the grave offense
of endless craving.
I do now repent
the grave offense
of my ignorance.
May all offenses

accumulated during hundreds of kalpas
now be totally consumed
in an instant,
Our offenses have no self-nature, but arise only from our

minds. If our minds are extinguished, then our offenses too will
be destroyed. When both our minds and our offenses are
extinguished, and both are seen as empty, this is termed the
true repentance.
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(all together, the Mantra of Repentance is chanted until the last
of the fire has been put out:)

(All together:)
We now prostrate ourselves in repentance for all karma

hindrances accumulated for many kalpas.
We desire that our transgressions be totally removed and that
life after life we may always walk the path to enlightenment.
(The preceptees bow three times to the beat of the moktak

before the precepts teacher and officiate, and take their seats.)
XII. (The officiate says:)
Most noble is the Buddha; what person does not take joy in the
Buddha!
Calling to mind this assembly, we now obtain the benefits of

this dharma.
(Each preceptee, or one representing each group, offers

incense to the Buddha; then all bow together three times and
sit down.)
May the merits received by undertaking the precepts be given

to others;
May our merits be perfect, and may they benefit all sentient
creatures.
For should we fill three thousand worlds with stupas of purest
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gold, to encourage one person to seek the homeless life
outweighs all of this merit!
III. Dharma Holders (Sŏndok pŏpsa)
(All new dharma holders come forward bringing their mats

with them. They bow together three times to the sangha, and
return to their seats. Then, each in turn receives their
certificates and bowls.)
XIII. Dharma Talks
please stand
XIV. The Four Great Vows (all together.)

we vow to save them all.
we vow to cut through them all.
we vow to learn them all.
The Buddha Way is inconceivable;
we vow to attain it.
XV. Extinguishing of candles
XVI. Closing announcements
XVII. Group photo
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Abbot Installation Ceremony
II. Opening bell
III. Opening Speech (about five minutes)
Please stand
IV. The Threefold Refuge
(all together)


Homage to the Dharma,
which is present in its glory at this Assembly.
Homage to all the Sangha,
who are present in their glory at this Assembly.
V. Kwan Seum Bosal chanting (about 5 minutes)


dae–ja dae–bi
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bo gwol jin–on
Page 140

mu–nung jin–sol
bul gong–dok
VI. Meditation for 5 minutes
VII. Dharma Talk by the Guiding Teacher

Bow to Sangha
Bow to Zen Master
Bow to Buddha
VIII. New Abbot and Sangha bow to each other (three

prostrations)
IX. Formal Dharma Speech by new Abbot (15 min. max)
Please stand
X. The Four Great Vows
(all together)

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XI. Extinguishing of candles
XII. Closing announcements
XIII. Group Photo
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Guiding Teacher Installation Ceremony
II. Opening bell
III. Opening Speech (about five minutes)
Please stand
(all together)


V. Kwan Seum Bosal chanting (about 5 minutes)


dae–ja dae–bi
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bo gwol jin–on
Page 144

mu–nung jin–sol
bul gong–dok
VII. Congratulatory Talks by selected guests

Bow to Sangha
Bow to Zen Master
Bow to Buddha
VIII. Congratulatory Talks by outgoing Guiding Teacher

Bow to Sangha
Bow to Zen Master
Bow to Buddha
IX. Outgoing Guiding Teacher and Sangha bow to each other

(three prostrations)
X. Formal Dharma Speech by new Guiding Teacher

(15 min. max)
XI. New Guiding Teacher and Sangha bow to each other (three
prostrations)
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Please stand
XII. The Four Great Vows
(all together)

XIII. Extinguishing of candles
XIV. Closing announcements
XV. Group Photo
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Zen Center Opening Ceremony
II. Opening bell
III. Opening Speech (about ten minutes)
Please stand
(all together)


V. Heart Sutra in Korean

Page 147


VII. Three dedication adresses

Format for each talk is:
Page 148
Bow to Buddha
Bow to Zen Master
Bow to Sangha
VIII. Formal Dharma Speech by Guiding Teacher or JDPSN

(15 min. max)
Please stand
IX. The Four Great Vows
(all together)

X. Extinguishing of candles
XI. Closing announcements
XII. Group Photo
Page 149
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Repentance Ritual
I. After chanting a mat is moved to the center of the sitting

square near the end of the room where the Moktak Master
and Head Priest are sitting.
II. The member giving repentance comes forward and performs

3 prostrations to the Buddha.
III. At the end of the prostrations, the member giving repentance

steps on the opposite side of the bowing mat and sits facing
the Sangha. The member then delivers a short talk that covers
what action occurred to bring on the ceremony and that they
are sorry for it and apologize to the community.
IV. The Guiding Teacher may choose to give a small talk on the
subject of repentance.
V. The member giving repentance then rises and performs three

prostrations to the Guiding Teacher, three prostrations to the
right side of the room and three prostrations to the left side of
the room and finishes with three prostrations to the Buddha.
During this time the Sangha sits with hands in hapchang and
returns the prostrations by performing a sitting bow each
time.
VI. The mat is returned to its original position and the ceremony
is complete.
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Personal Ceremonies
Page 153
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Wedding Ceremony
II. Opening Bell
III. Opening Speech
(Speech should include information on what marriage is and

the spirit of the ceremony. About ten minutes)
Please stand
IV. Homage to the Three Precious Ones


Homage to the dharma,
which is present it its glory at this assembly.
Homage to all the sangha,
V. Kwan Seum Bosal chanting

dae–ja dae–bi
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bo gwol jin–on
Page 156

mu–nung jin–sol
bul gong–dok
Please be seated.
(The assembly sits, except the Official who faces the assembly
and the bride and groom who now face each other across their
mats with their hands in hapchang and the cushions placed to
the right.)
VI. The Wedding Ceremony

(The Officiate says:)
To begin this ceremony of marriage, the bride and groom will

bow to each other.
Bride and Groom Bow to each other
(Following the moktak, the Bride and Groom perform one

standing bow, three full prostrations, and then a standing bow.
Their mats, should be far enough apart to avoid bumping their
heads. After the prostrations, are complete the bride and
groom replace their cushions, and stand behind them facing
the altar.)
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The Bride and Groom will now offer incense and flowers to
the Buddha.
(The Bride and Groom walk around the outside of their mats
and approach the altar table. There the Officiate hands them a
stick of lighted incense, which is then placed in the incense
burner on the speaker’s table and each perform a standing
bow. They are handed some flowers, which they take around
the altar table and put in a vase on the altar and perform a
standing bow. They return to their mats and, together,
following the moktak, perform one standing bow, three
prostrations and one standing bow. Then the Bride and Groom
sit down at the same time.
Someone once asked the Buddha, ―What are the Highest

Blessings?‖ And the Buddha responded: ―Not to associate with
fools, but to associate with the wise and to honor the
honorable. To reside in an appropriate place, to have done
good deeds and to have set oneself on the right course. Vast
learning, perfect handicraft, a well–trained discipline, and
perfect speech.
The support of mother and father, the cherishing of one‘s life–

companion and children and living by peaceful occupations.
Generosity, ethical integrity, the helping of relatives and
blameless actions. One whose mind is not fluttered by worldly
change, sorrow less, stainless and secure. Those such as these
are everywhere invincible and go happily in every way. These
are the Highest Blessings.‖
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And Vimilakirti a famous layman of that time explains how
bodhisattvas commit themselves to involvement in ―worldly
affairs‖ in order to help all sentient beings:
―The mother of true bodhisattvas is penetrating insight. Their

father, compassionate action. Leaders are born of such parents.
During the periods of plague, they become medicine, make
people well and happy, and liberate them. During periods of
famine, they become food and drink. Having first alleviated
hunger and thirst they teach the Dharma. During periods of
war, they meditate on love and introduce to non–violence
hundreds of millions of beings. In the middle of great battles
they remain impartial to both sides, for bodhisattvas rejoice in
the resolution of conflict.
For the sake of the poor they become inexhaustible treasures

causing those in want to conceive the spirit of enlightenment.
They always stand at the head of those terrified with fright.
Having been inspired with fearlessness, beings develop
enlightened mind. Well–trained in techniques of liberation,
they cause beings to rejoice in the Truth.‖
So it is with this marriage, the combining of the energies of

these two people to help each other and to make the world a
better place.
Will the bride and groom please stand for their vows?
VII. Marriage Vows:
(Bride and groom stand between the two mats, facing the altar
and repeat the vows after the officiate.)
We vow in our married life together to continually break through

our pre–conceived views of each other an see clearly.
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We vow to let thoughts that arise from wanting, go of delusions
created by holding, checking or making.
We vow to support one another in compassion for all beings and

to not fall into desire, anger and ignorance in this lifetime or any
life to come.
We vow to refrain from speaking harshly deceptively to each

other or about one another to others.
We vow support to practice peaceful and ethical each other in

realizing our full potential.
We vow to struggle to overcome our own delusions and to see

clearly and help build a compassionate, loving home.
We vow to always be mindful of each other and always start

from zero so this practice can become part of our life in all
situations.
We vow to support one another in our practice, to make our

small ―I‖ disappear and to attain to our True Selves which is part
of Universal Energy and to always follow the great Bodhisattva
Way.
And now the Final Vows
VIII. Exchange of Rings and Final Vows
(The couple decides who goes first. If there are rings, they
should be exchanged during the final vows.)
I vow to help you walk the path of Buddhist Practice together;

that I will do nothing to hinder our spiritual growth as a couple,
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so that the merit of our practice may help all other sentient
beings both seen and unseen in all the worlds of the past,
present and future.
IX. Great Love and Great Compassion Mantra
Namu chilguji bul mo dae junje bosal

(chant continuously until the couple returns to their mats.)
X. Bride and Groom Bow to each other
(Following the moktak, the Bride and Groom perform one

standing bow, three full prostrations, and then a standing bow.
Their mats, should be far enough apart to avoid bumping their
heads. After the prostrations, are complete the bride and
groom replace their cushions, and stand behind them facing
the altar.)
XI. Dharma Speech
(Given by the Officiate on the subject of marriage and each

person keeping their focus on the other and not themselves.
About 10 minutes.)
XII. Congratulatory Speeches
(Given by family and friends introduced by the Official)
XIII. Heart Sutra in English
The Maha
Prajna Paramita Hrdaya Sutra
Avalokitesvara Bodhisattva
when practicing deeply the Prajna Paramita
perceives that all five skandhas are empty
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and is 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,
Shariputra
all dharmas are marked with emptiness;
they do not appear or disappear,
are not tainted or pure,
do not increase or decrease.
Therefore, in emptiness no form, no feelings,
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 the mind is no hindrance;
without any hindrance no fears exist.
Far apart from every perverted view one dwells in Nirvana.
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In the three worlds
all Buddhas depend on Prajna Paramita
and attain Anuttara Samyak Sambodhi.
Therefore know that 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 which says:

Please stand
XIV. The Four Great Vows

(all together)
Sentient beings are numberless; we vow to save them all.

Delusions are endless; we vow to cut through them all.
The teachings are infinite; we vow to learn them all.
The Buddha Way is inconceivable; we vow to attain it.
XV. Extinguishing of candles
XVI. Closing announcements
XVII. Group Photo
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Memorial Ceremony
II. Opening bell
III. Opening talk (officiate)
IV. Ji Jang Bosal chanting (all together)
na–mu nam–bang hwa–ju ji–jang bo–sal

na–mu yu–myong gyo–ju ji–jang bo–sal
na–mu dae–won bon–jon ji–jang bo–sal
na–mu nam–bang hwa–ju yu–myong gyo–ju
dae–won bon–jon
ji–jang bo–sal
ji–jang bo–sal . . . (repeat)
ji–jang bo–sal
myor op–chang da–ra–ni
bul–sol so–jae gil–sang da–ra–ni
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bo–gwol jin–on
om ho–ro ho–ro sa–ya mot–kye sa–ba–ha
bo ho–hyang jin–on
om sam–ma–ra sam–ma–ra mi–ma–ra
ja–ra–ma ja–go–ra ba–ra–hum
dae–he–jung–su ka–um jin
mu–nung jin–sol
bul gong–dok
V. Incense offering by family and friends
(Each person offering incense comes forward, offers incense

before the image of the Buddha, and returns to his or her
place. After the incense offering, everyone bows together and
then remains standing.)
VI. Calling on Buddhas and Bodhisattvas

(officiate, ringing hand bell)
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Namu Amita Buddha
Namu Kwan Seum Bosal
Namu Tae Sae Ji Bosal
Namu In Ro Wang Bosal
(all together)
Homage to Amita Buddha,
the Buddha of Infinite Time and Infinite Space
Homage to Kwan Seum Bosal and Tae Sae Ji Bosal,
the great attendant bodhisattvas
Homage to In Ro Wang Bosal who guides the deceased
(officiate)
In this world of impermanence, we offer this ceremony to
[deceased]. Further, we make dharma offerings to all spirits,
those above and below, those who have found rest and those
who are still wandering. Also, for all tormented spirits and all
beings in the hell realms.
Please be seated
VII. Dharma speech to the deceased (officiate)
The nature of the original mind is still and clear. Original

mind has no past or present. Round and bright, it has no birth
or death. In Magadha, Śākyamuni closed the door and sat
inside. Bodhidharma sat facing the wall in Sorim. At Niryun
River, Buddha stuck his two feet through the coffin during
his funeral ceremony. Bodhidharma was seen carrying one
shoe over Chongyong Hill three years after his death. All of
you gathered here today: do you know the one pure and clear
thing? Looking above and below, it is always still. Seeing
and hearing, it is clear and plain. One who attains this can put
an end to futile craving. If you are not able to attain this,
please come to this ceremony through the power of the
Buddha. Accept these dharma offerings and gain the insight
Page 166
that there is no life or death. Where the light of compassion
shines, the lotus flower blooms. Seeing with the eye of
wisdom, hell disappears. Practicing the Great Mystic
Compassion Mantra, all beings become Buddha in an instant.
If you wish to thoroughly understand all the Buddhas of past,
present and future, then you should view the nature of the
nirvana as being created by mind alone.
VIII. The Mantra for Shattering Hell

(all together)
Om gara jiya sabaha

Om gara jiya sabaha
Om gara jiya sabaha
The Mantra for Dispelling Hate
Om samdara gadayak sabaha
Please stand
IX. Vast Summoning Mantra

(officiate, ringing hand bell)

X. The Three Refuges of the Ten Directions

(all together)
I now receive the Buddha,

who is present in all the ten directions.
I now receive the dharma,
which is present in all the ten directions.
I now receive the sangha,
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which is present in all the ten directions.
Homage to Kwan Seum bodhisattva
of great compassion and sympathy,
who saves all from distress.
Homage to the Great Wide Buddha
of the Avatamsaka Sutra.
Please be seated
(officiate)
With deep sincerity we offer an invitation to all beings:
Please come and listen! True nature is before thinking.
Dharma body has no form. Conditions and relationships
appear and disappear like reflections in a mirror. The effects
of karma arise and decline like a water bucket rising and
falling in a well.. We cannot understand this miraculously
changing mind. When this illusion occurs, what can you do?
We now sincerely invite [deceased] to come before this altar,
guided by the great Buddha‘s noble light to receive these
dharma offerings.
XI. The Human Route

(all together)
Coming empty–handed, going empty–handed—

that is human.
When you are born, where do you come from?
When you die, where do you go?
Life is like a floating cloud which appears.
Death is like a floating cloud which disappears.
The floating cloud itself originally does not exist.
Life and death, coming and going are also like that.
But there is one thing which always remains clear.
It is pure and clear, not depending on life and death.
Then, what is the one pure and clear thing?
Page 168
XII. (The officiate says)
With a pure heart, I offer an invitation and prayer for

[deceased]. I also offer an invitation and prayer for all our
ancestors from numberless past lives, our teachers, all spirits
above and below, and all deceased beings. May they be
guided by the Buddha‘s great noble light. A refreshing tea
grows on a high mountain. In a stone pot, Zen Master Jo Ju
boiled this tea in the water of Mind‘s River and offered it to
thousands of people. Please come and drink this tea. If you
suffer in the painful realms, listen so that the fire of karma
may be extinguished and that you may be free from
suffering. May all beings attain enlightenment.
(all together)
All forms are empty

If one sees all form as non–form,
Just like this is Buddha.
All things that have tangible characteristics are delusion.
If you see that all aspects are not tangible aspects,
Then you will see your true self.
All phenomena, from their very origin, always have the
aspect of stillness and extinction.
When disciples of the Buddha walk this path,
They will become Buddhas in future lives.
All formations are impermanent.
This is the law of appearing and disappearing.
When appearing and disappearing disappear,
Then this emptiness is bliss.
The four elements disperse as in a dream. The six dusts, six

roots and consciousness are originally emptiness. To
understand that, the Buddha and the eminent teachers return
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to the place of light: The sun is setting over the western
mountains, the moon is rising in the east. Homage to the
Western Pure Land, a world of utmost bliss. The Buddha‘s
body is long and wide. Its auspicious marks are without
boundary and its golden color shines brightly, pervading the
whole universe. Great love and great sadness are our original
teacher. Homage to Amita Bul, the Buddha of Infinite Time
and Infinite Space.
(all together)
Namu amita bul

Namu amita bul
Namu amita bul
Namu amita bul
Namu amita bul
Namu amita bul
Namu amita bul
Namu amita bul
Namu amita bul
May all the merit accumulated through this ceremony be

conveyed to all beings. May we in this life, find nirvana,
Realize infinite life and together all become Buddha.
XIII. Short talks from family and/or friends
XIV. (all together, with officiate ringing hand bell)

Namu dae seung in ro wang bosal
Today at this outer gate, we send off [deceased]. As is

traditional, we have read sutras and chanted with sincere
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hearts. By virtue of this, we have become free of undesirable
influences.
(all chant together while officiate goes to altar and burns name
plate)
Om biro gije sabaha

Om biro gije sabaha
Om biro gije sabaha (repeat)
XV. Mantra for Favorable Rebirth (all together)
Om mani dani hum hum ba tak sabaha

Please stand
XVI. The Four Great Vows

(all together)

XVII. (family member or friend)
Thank you for coming and chanting for [deceased].
XVIII. Extinguishing of candles (officiate)
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100 Day Ceremony
II. Opening bell
Please stand
III. The Threefold Refuge
(all together)


IV. Kwan Seum Bosal chanting

dae–ja dae–bi

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bo gwol jin–on
Page 173

mu–nung jin–sol
bul gong–dok
Please be seated
V. Blessing the Child
(Parents bring the baby to the altar. The officiate takes the
water offering bowl from the altar, and using two fingers,
touches water to the baby’s forehead three times while
saying…)
Great Love
Great Compassion
Great Bodhisattva Way
VI. Remarks by the officiate
Please stand
VII. The Four Great Vows
(all together)

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VIII. Extinguishing of candles
IX. Closing announcements
X. Group Photo
Page 175
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Buddhist Festivals
Page 177
Page 178
Buddha's Birthday Ceremony
II. Opening bell
Please stand
(all together)


IV. Sogamuni Bul chanting (about 5 minutes)


shi–a bon–sa
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Page 180
bo gwol jin–on

mu–nung jin–sol
bul gong–dok
V. Children offer flowers to the Buddha
VII. Short talks from each Zen Center or group.

Start with group that is furthest away.
Bow to Buddha
Bow to Zen Master
Bow to Sangha
VIII. Dharma Talk (about 5 minutes)

Bow to Sangha
Bow to Zen Master
Bow to Buddha
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Congratulatory speeches by special guests may be
included here.
IX. Formal Dharma Speech by Guiding Teacher or JDPSN

(15 min. max)
X. Original Poem by Sangha Member (optional)
Please stand
XI. The Four Great Vows
(all together)

XII. Extinguishing of candles
XIII. Closing announcements
XIV. Group Photo
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Vesak: Buddha's Enlightenment Ceremony
VII. Lighting of candles and incense
VIII. Opening bell
Please stand
IX. The Threefold Refuge
(all together)


X. Sogamuni Bul chanting (about 5 minutes)


shi–a bon–sa
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Page 184
bo gwol jin–on

mu–nung jin–sol
bul gong–dok
XI. Children offer flowers to the Buddha
XII. Meditation for 5 minutes
XIII. Short talks from each Zen Center or group.

Bow to Buddha
Bow to Zen Master
Bow to Sangha
XIV. Dharma Talk (about 5 minutes)

Bow to Sangha
Bow to Zen Master
Bow to Buddha
Page 185
included here.
XV. Formal Dharma Speech by Guiding Teacher or JDPSN

(15 min. max)
XVI. Original Poem by Sangha Member (optional)
Please stand
XVII. The Four Great Vows
(all together)

XVIII. Extinguishing of candles
XIX. Closing announcements
XX. Group Photo
Page 186
Guiding Teacher’s Birthday Ceremony
II. Opening bell
Please stand
(all together)


IV. Kwan Seum Bosal chanting (about 5 minutes)


dae–ja dae–bi
Page 187




bo gwol jin–on
Page 188

mu–nung jin–sol
bul gong–dok
V. Heart Sutra in Korean


Page 189

VI. Children offer flowers to the Buddha
VII. Meditation for 5 minutes
VIII. Short talks from each Zen Center or group.

Bow to Buddha
Bow to Zen Master
Bow to Sangha
IX. Dharma Talk (about 5 minutes)

Bow to Sangha
Bow to Zen Master
Page 190
Bow to Buddha
included here.
X. Formal Dharma Speech by Guiding Teacher or JDPSN

(15 min. max)
XI. Original Poem by Sangha Member (optional)
Please stand
XII. The Four Great Vows
(all together)

XV. Group Photo
Page 191
Giving Ceremony
I. Short speech about the ceremony

II. Kwan Seum Bosal chanting
(After the repetition of Kwan Seum Bosal in the chant begins,
attendees can come up to the altar and write down their
commitment and place it in the box.)


dae–ja dae–bi


Page 192


bo gwol jin–on

mu–nung jin–sol
bul gong–dok
III. After almost all of the people have finished, the chant
Page 193
continues to the end.
IV. (closing remarks)
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Teaching Lineage Ceremonies
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Page 196
Inga Ceremony
V. Lighting of candles and incense

VI. Opening bell
VII. (The officiate says:)
Welcome to our Inga certification assembly. The opening

speech will be given by__________________.
VIII. Opening Speech (about 5 minutes)
Speech should include information the history of the Inga

Ceremony, its place in Zen practice as well as the spirit of
the ceremony; also the correct form for Dharma Combat (no
koans from any historical cases).
Please stand
IX. The Threefold Refuge
(all together)


X. Kwan Seum Bosal chanting

dae–ja dae–bi
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bo gwol jin–on
Page 198

mu–nung jin–sol
bul gong–dok
Please be seated
XI. Five Minutes of Meditation

XII. Dharma Combat
(The candidate sits on a mat facing towards the sangha and
the actual interchanges should last no more than 30 minutes.
The end is signaled when the Guiding Teacher hits the
moktak that is on the floor in front of his or her mat. The
form for Dharma Combat is similar to a public version of
koan interviews.
Each challenger comes forward and performs one full
prostration and the empty cushion in front of the candidate.
The challenger then sits on mat facing the candidate and asks
any kind of question, historical koans are not allowed during
the ceremony the challenger must make up their own. The
candidate then will answer. After the sequence is complete,
the challenger then says, “Thank you for your teaching,”
Page 199
rises from their mat, performs on full prostration and returns
to their mat in the assembly. If there is more than one
candidate for this assembly, the next one takes the place of
the first until all have had Dharma Combat. This process
allows the Sangha to experience firsthand the teaching styles
of the new candidate. There is then a ten–minute break to
remove cushions and set up a table and chairs in front of the
altar. Use the moktak to recall the assembly.)
XIII. Presentation of new Teacher

(The candidate comes forward, receives the Inga Certificate,
and is given a red ceremonial kasa and a small red kasa. The
officiate helps the new Dharma Master put on the kasa and
takes away their old kasa. The Guiding Teacher then
presents the new teacher with a Zen Stick and teaching
books.)
XIV. Dharma Talk by the Guiding Teacher
XV. Formal Dharma Speech by the new Jidō pŏpsa.
(about 15 min.)
Please stand
XVI. Four Great Vows
(all together)
XVII. Extinguishing of candles
XVIII. Closing announcements
XIX. Group Photo
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Transmission Ceremony

II. Opening bell
III. (The officiate says:)
Welcome to our transmission certification assembly. The

opening speech will be given by__________________.
IV. Opening Speech (about 5 minutes)
Speech should include information on what transmission is

and the spirit of the ceremony. Also correct form of Dharma
Combat.
Please stand
V. The Threefold Refuge
(all together)


VI. Kwan Seum Bosal chanting

dae–ja dae–bi
Page 201




bo gwol jin–on
Page 202

mu–nung jin–sol
bul gong–dok
Please be seated
VII. Five Minutes of Meditation

VIII. Dharma Combat
(The candidate sits on the mat facing away from the altar
and towards the sangha. Dharma Combat with the Sangha.
This usually lasts about 30 minutes and its end is signaled by
the Guiding Teacher hitting the moktak. The form for
Dharma Combat is like a public version of koan interviews.
Each challenger comes forward and performs one full
prostration and the empty cushion in front of the candidate.
The challenger then sits on mat facing the candidate and asks
any kind of question, historical koans are not allowed during
this ceremony the challenger must make up their own. The
candidate then will answer. After the sequence is complete,
the challenger then says, “Thank you for your teaching,”
rises from their mat, performs on full prostration and
returns to their mat in the assembly. If there are more than
one candidate for this assembly, the next one takes the place
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of the first until all have had Dharma Combat. This process
allows the Sangha to experience first hand the teaching styles
of the new candidate.
There is then a ten minute break to remove cushions and
set up a table and chairs in front of the altar. Use the moktak
to recall the assembly.)
IX. Presentation of new Teacher

(The candidate comes forward and receives the Inga
Certificate and is given a gold silk brocade ceremonial kasa
and a small gold brocade kasa. The officiate helps the new
Zen Master put on the kasa and takes away their old kasa.
The Guiding Teacher then presents the new teacher with a
Zen Stick and teaching book.)
X. Dharma Talk by the Guiding Teacher
XI. Formal Dharma Speech by the new Zen Master.
(about 15 min.)
Please stand
XII. Four Great Vows
(all together)
XV. Group Photo
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Buddhist Ceremonies Footnotes
Page 205
Page 206
Precepts Ceremony Footnotes
Occasion:
The Ceremony should take place two or three times a year

depending on the amount of students requesting precepts. It is good
to combine this ceremony with another event such as Buddha‘s
Birthday or Vesak, but this is up to the individual Zen Center.
Purpose and Function:
The burn is always placed on the left forearm (the spiritual one). It
does not matter if the preceptee is right–or left–handed. It is the
responsibility of the Priests administering the burn to make sure it
does not burn too long.
Layout of the Dharma Room:
Place a ceremonial table in front of the main altar. The two

large candles from the altar should be used on the table along with
the incense burner. Blank, empty envelopes should be placed on the
main altar for contributions to the Precepts Teacher. The Kasas for 5
precepts, Bodhisattva Priests, Priests, Monk bowls for Dharma
Practitioners, and Five Mountains and Five Schools for Dharma
Practitioners. The precepts certificates are placed on the table in
descending order Bodhisattva Priest, Priest, Dharma Practitioner,
and Five Precepts so that the five precepts certificates are on the top
of the stack. Put two chairs behind the table. The remaining space on
the altar should have fruit in various container placed in odd
numbers of types and pieces of fruit.
The mats are to be arranged with one row on either side of
the table placed perpendicular to the ceremonial table. These
cushions are reserved for teachers and special guests. The first rows
of mats in the center are reserved for the members taking precepts
and are labeled with their names in descending order of precepts.
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Bodhisattva Priests, Priests, Dharma Practitioners and then Five
Precepts. The order of the names on the mats should match the order
of the names on the precepts certificates on the table. As you are
facing away from the altar, start with the right front seat, go across
and then start with the right seat on the next row and so on. Arrange
the rest on the room with all the mats in horizontal rows starting a
few feet behind the ceremonial table so that all the general attendants
will be directly facing the altar. After the ceremony is over, the fruit
is taken off the altar and served in the dining area. Altar fruit is
supposed to be eaten on the same day as the ceremony.
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Abbot Installation Footnotes
Occasion:
Whenever the Zen Center changes its Abbot.
This ceremony celebrates the Installation of a New Abbot

and the retirement of the old abbot.

the incense burner. Place the formal ceremonial Zen stick for the
Dharma Speech on the backside of the table. There should be fresh
cut flowers on the altar along with loose flowers and an extra vase
for children or guests to place flowers on the altar. The remaining
space on the altar should have fruit in various container placed in
odd numbers of types and pieces of fruit.
cushions are reserved for teachers and special guests. The rest on the
room should be laid out with all the mats in horizontal rows starting
a few feet behind the ceremonial table so that all the general
attendants will be directly facing the altar. After the ceremony is
over, the fruit can be taken off the altar and served in the dining area.
Altar fruit is supposed to be eaten on the same day as the ceremony.
Page 209
Guiding Teacher Installation Footnotes
Occasion:
Whenever the Zen Center changes its Guiding Teacher.
This ceremony celebrates the Installation of a New Guiding

Teacher and the retirement of the old Guiding Teacher.

Page 210
Zen Center Opening Footnotes
Occasion:
When the new Zen Center is ready to start formal practice.
This ceremony celebrates the dedication of a new Zen

Center, when it is first established as well as, when it has been
relocated.

Page 211
Repentance Ritual Footnotes
Occasion:
Usually after morning or evening practice, but can sometimes

be done after bows.
Everyone makes mistakes; but how do we correct our

mistakes is the question of each Bodhisattva. In some forms of
Theravadan Buddhism, if you make a particular type of mistake, you
must give up your precepts. In Mahayana and Zen faiths, if you
make a mistake, you do a Repentance Ceremony. There are big
mistakes and small mistakes. A big mistake is one that causes many
problems for other people; as a small mistake is only a problem for
you.
We prostrate ourselves one hundred and eight times every
morning and this is a form of repentance. However if we make a big
mistake, there is a public ceremony, then your mind becomes clean
and other peoples' minds become clean. If we do not do this kind of
ceremony, then other members may hold onto Your Mistake and
make more Karma. If you we have a public ceremony, then the
sangha and the person repenting can let go and move on without
holding on to some past event. A Teacher or Senior student may also
ask members to perform a repentance ceremony once the student has
seen the result of their actions by requesting this ceremony to help
heal the community.
No special setup is required.
Page 212
Personal Ceremonies Footnotes
Page 213
Page 214
Wedding Ceremony Footnotes
Occasion:
Personal schedule of the couple.
Each State may have different laws and policies concerning

Marriage, it is important to check with your local government and
assure that you comply with them. In the State of California, it is
permissible for a Zen Priest to perform weddings with no
government license; however, in the State of Nevada even though
you are a Zen Priest you would still have to register as a Justice of
the Peace. All Priests in the Five Mountain Order are eligible to
perform weddings, however, if you are outside of California please
check with your local government.

Place two special mats approximately three feet from one
another for the bride and groom in front of the ceremonial table. The
cushions should face towards the ceremonial table. The layout of the
chairs is as follows. Facing the altar, chairs for the bride's family are
on the right, facing the center of the room and chairs for the groom's
family are on the left, facing the center of the room. All other guests
Page 215
are seated on the mats in rows facing the altar and behind the bride
and groom. Chairs may be put on the side or to the back for those
people who may have trouble sitting on the floor.
Page 216
Memorial Ceremony Footnotes
Occasion:
This ceremony is traditionally held seven days, forty–nine

days and one year following the death of an individual.
Kshitigarbha literally means earth store bodhisattva. One of

the four Great Bodhisattvas in Asian Buddhism. He is venerated in
folk belief as a savior from the torments of hell and helper of the
deceased. Sometimes he is also regarded as a protector of travelers.
He is the only bodhisattva portrayed as a monk, however also with
an urna (one of the thirty-two marks of perfection) on the forehead.
His attributes are the wish-fulfilling gem and a monk's staff with six
rings, which signifies that Jijang Bosal stands by all beings in the six
realms of existence.
Jijang Bosal, through his supernatural power, can take on six
different forms in order to help the beings of the six modes of
existence. In a special ceremony, which is generally held on the
forty-ninth day after the death of a sangha member, the sangha
member invokes Jijang Bosal in front of an ancestor tablet erected
on behalf of the deceased and supplicates him to guide the deceased
to the pure land of the Buddha Amitabha. Then follows the recitation
of a mantra through which the deceased is summoned back so that
he/she can hear the teachings expounded. The ceremony ends with
the invocation of Amitabha Buddha and Jijang Bosal.
Also Jijang Bosal is well known for his vow: ―If all sentient
beings in hell are not released from the cycle of existence, I would
never attain enlightenment.
According to certain Buddhist lore or myth, when someone
dies they go to the place of the Ten Kings, wherever such place may
be. Every seven days the Ten Kings serve as judges at a court. Seven
times seven, they go to court. The judges ask the newly deceased,
―What kind of good action did you do when you were alive and what
kind of bad action did you do?‖ According to your good or bad
action, a certain kind of rebirth is attained or you may be sent to a
certain realm.
Of course, there is an inner meaning to all of this. At this
time after someone dies, during this forty-nine day period, their mind
opens up in an unusual way and all of their karma comes before
them. Therefore, their energies lead them in particular ways and they
gravitate according to their energy pull toward those things that they
need yet to learn in a rebirth. That is the inner meaning of this
‗judgment‘ of the Ten Kings.
The Ten Kings dwell only in one‘s own mind. Perhaps they
may be viewed as ten levels of awareness. Therefore, if someone has
made good karma then they go to a place that is good. If someone
has made bad karma, they go to a place that is bad. However, if
someone has perceived the essential true meaning that there is no
birth and not death, then they perceive the Mind of No Hindrance
and then coming and going is all just this Bodhisattva path or
Bodhicitta ―Altruistic Intention.‖
Therefore, this forty-nine day period has several aspects to it.
In a sense, this is not so much a ceremony or a period for us as it is a
time to try to help the person who has died to keep a clear mind
during this time before rebirth. We chant certain mantras and names
of Buddhas and Bodhisattvas to call on the mystic powers of those
Buddhas and Bodhisattvas to help the dead person wake up and get
enlightenment. There are certain Dharma speeches given during this
time to remind the person to keep clear mind and perceive the
essential true meaning of no life, no death. In addition, besides
offering the service to the person who has just died, we also make
compassionate offerings toward all suffering beings in tall realms
who are still wondering somewhere. We transfer the merit of any
good karma that comes from this to our dearly departed love ones.
The following is a talk titled Nirvana, the waterfall, by
Shunryu Suzuki, Roshi from Zen Mind–Beginners Mind.
―Our life and death are the same thing. When we realize this
fact, we have no fear of death anymore, nor actual difficulty in life. I
Page 218
went to Yosemite National Park, and I saw some huge waterfalls.
The highest one there is one thousand three hundred and forty feet
high, and from it the water comes down like a curtain thrown from
the top of the mountain. It does not seem to come down swiftly, as
you might expect; it seems to come down very slowly because of the
distance. And the water does not come down as one stream, but is
separated into many tiny streams. From a distance it looks like a
curtain. And I thought it must be a very difficult experience for each
drop of water to come down from the top of such a high mountain. It
takes time you know, a long time, for the water finally to reach the
bottom of the waterfall. And it seems to me that our human life may
be like this. We have many difficult experiences in our life. But at
the same time, I thought, the water was not originally separated, but
was one whole river. Only when it is separated does it have some
difficulty in falling. It is as if the water does not have any feeling
when it is one whole river. Only when separated in many drops can
it begin to have or to express some feeling. When we see one whole
river, we do not feel the living activity of the water, but when we
scoop a part of the water into a dipper, we experience some feeling
of the water, and we also feel the value of the person who uses the
water. Feeling ourselves and the water in this way, we cannot use it
in just a material way. It is a living thing.
Before we were born, we had no feeling; we were one with
the universe. This is sometimes called ―mind-only,‖ or ―essence of
mind,‖ or ―big mind.‖ After we are separated by birth from this
oneness, as the water falling from the waterfall is separated by the
wind and rocks, then we have feeling. You have difficulty because
you have feeling. You attach to the feeling you have without
knowing just how this kind of feeling is created. When you do not
realize that you are one with the river, or one with the universe, you
have fear. Whether it is separated into drops or not, water is only
water. Our life and death are the same thing. When we realize this
fact we have no fear of death anymore, and we have no actual
difficulty in our life.
When the water returns to its original oneness with the river,
it no longer has any individual feeling to it; it resumes its own
Page 219
nature, and finds perfect composure. How very glad the water must
be to come back to the original river! If this is water, it must come
back to the original river! If this is so, what feeling will we have
when we die? I think we are like the water in the dipper. We will
have composure then, perfect composure. It may be too perfect for
us, just now, because we are so much attached to our own feeling, to
our own individual existence. For us, just now, we have some fear of
death, but after we resume our true original nature, there is Nirvana.
That is why we say, ―To attain Nirvana is to pass away.‖ ―To pass
away‖ is not a very adequate expression. Perhaps ―to pass on,‖ or ―to
go on,‖ or ―to join‖ would be better. Will you try to find some better
expression for death? When you find it, you will have quite a new
interpretation of your life. It will be like my experience when I say
the water in the big waterfall. Imagine! It was one thousand three
hundred and forty feet high!
We say, ―Everything comes to emptiness.‖ One whole river
or one whole mind is emptiness. When we reach this understanding,
we find the true meaning of our life. When we reach this, we can see
the beauty of human life. Before we realize this fact, everything that
we see is just delusion. Sometimes we overestimated the beauty;
sometimes we underestimate or ignore the beauty because our small
mind is not in accord with reality.
To talk about it this way is quite easy, but to have the actual
feeling is not so easy. But by your practice of meditation you can
cultivate this feeling. When you can sit with your whole body and
mind, and with the oneness of your mind and body under the control
of the universal mind, you can easily attain this kind of right
understanding. Your everyday life will be renewed without being
attached to an old erroneous interpretation of life. When you realize
this fact, you will discover how meaningless your old interpretation
was, and how much useless effort you had been making. You will
find the true meaning of life, and even though you have difficulty
falling upright from the top of the waterfall to the bottom of the
mountain, you will enjoy your life.
Page 220
Since this is a requested ceremony that is not sponsored by

the Zen Center, there are differentiated responsibilities. The Zen
Center is responsible for providing the area for the ceremony and to
set up the altar as well as to make the Zen Center facilities available
for a reception and food preparation if needed.
The Family is responsible for arranging for speakers at the
ceremony and inform the assistant who will be speaking and in what
order. Additionally, the family should provide fruit (odd number of
kinds and quantities) and flowers for the altar. Peaches are not used
because the spirits of the dead do not like them due to the peach–
fuzz and will therefore stay away from the ceremony, thus they will
not hear the chanting. The family should rent chairs, if necessary and
to give a donation to the Zen Center for the use of the temple. It is
also tradition to give a donation to the Priest performing the
memorial ceremony.
Page 221
100 Day Ceremony Footnotes
Occasion:
The Ceremony.

Kshitigarbha literally means earth store bodhisattva. One of

Buddhist Festivals Footnotes
Page 224
Buddha’s Birthday Footnotes
Occasion:
The Ceremony should be celebrated on the Saturday closest

to April 8th.
Buddha's Birthday celebrates Śākyamuni Buddha's coming

into this world. In Buddhist countries it is a national holiday and is
celebrated with great festivities including hanging lanterns in the
streets and parades. It serves as a reminder and as an inspiration to us
to practice. On this day, we celebrate the commemoration of the
birth of Śākyamuni Gautama, the founder of Buddhism, who was
born in 563 B.C.E. and lived until 483 B.C.E. Actually, the Buddhist
tradition that celebrates his birthday on April 8 originally placed his
birth in the 11th century B.C.E., and it was not until the modern era
that scholars determined that he was more likely born in the sixth
century B.C., and possibly in May rather than April.
According to the Tripitaka, which is recognized by scholars
as the earliest existing record of the Buddha's life and discourses,
Śākyamuni Buddha was born as Prince Siddhartha, the son of the
king of the Shakya people. The kingdom of the Shakya was situated
on the borders of present-day Nepal and India. Siddhartha's family
was of the Gautama clan. His mother, Queen Maya, gave birth to
him in the park of Lumbini, in what is now southern Nepal. A pillar
placed there in commemoration of the event by an Indian emperor in
the third century B.C. still stands.
At his birth, it was predicted that the prince would either
become a great world monarch or a Buddha–a supremely
enlightened teacher. The Brahmans told his father, King
Suddhodana, that Siddhartha would become a ruler if he were kept
isolated from the outside world. The king took pains to shelter his
son from misery and anything else that might influence him toward
Page 225
the religious life. Siddhartha was brought up in great luxury, and he
married and fathered a son. At age 29, he decided to see more of the
world and began excursions off the palace grounds in his chariot. In
successive trips, he saw an old man, a sick man, and a corpse, and
since he had been protected from the miseries of aging, sickness, and
death, his charioteer had to explain what they were. Finally,
Siddhartha saw a monk, and, impressed with the man's peaceful
demeanor, he decided to go into the world to discover how the man
could be so serene in the midst of such suffering.

Page 226
Vesak: Buddha’s Enlightenment Day Footnotes
Occasion:

to December 8th.
Buddha's Enlightenment Day celebrates the result of

Śākyamuni Buddha's search to understand himself. In Buddhist
tradition, it is the most important day of the year. During the week
preceding the celebration, Zen Monasteries around the world hold
their most strenuous retreat of the year. In some cases they do not
even stop to sleep for the whole 7 days.
The significance of Vesak lies with the Buddha and his
universal peace message to mankind. As we recall the Buddha and
his Enlightenment, we are immediately reminded of the unique and
most profound knowledge and insight which arose in him on the
night of his Enlightenment. This coincided with three important
events which took place, corresponding to the three watches or
periods of the night.
During the first watch of the night, when his mind was calm,
clear and purified, light arose in him, knowledge and insight arose.
He saw his previous lives, at first one, then two, three up to five,
then multiples of them .. . ten, twenty, thirty to fifty. Then 100, 1000
and so on.... As he went on with his practice, during the second
watch of the night, he saw how beings die and are reborn, depending
on their Karma, how they disappear and reappear from one form to
another, from one plane of existence to another. Then during the
final watch of the night, he saw the arising and cessation of all
phenomena, mental and physical. He saw how things arose
dependent on causes and conditions. This led him to perceive the
arising and cessation of suffering and all forms of unsatisfactoriness
paving the way for the eradication of all taints of cravings. With the
Page 227
complete cessation of craving, his mind was completely liberated.
He attained to Full Enlightenment. The realization dawned in him
together with all psychic powers.
This wisdom and light that flashed and radiated under the
historic Bodhi Tree at Bodh Gaya in the district of Bihar in Northern
India, more than 2500 years ago, is of great significance to human
destiny. It illuminated the way by which mankind could cross, from
a world of superstition, or hatred and fear, to a new world of light, of
true love and happiness.

Page 228
Guiding Teacher’s Birthday Footnotes
Occasion:

to the Guiding Teacher‘s Birthday.
The Guiding Teacher‘s Birthday is a time for us to formally

honor our teacher. During the ceremony, we do 3 prostrations to him
or her to thank them for their teaching. After the ceremony there is
the traditional cake and ice cream. The Zen Centers as well as
individuals give presents to the Guiding Teacher.

Attendee‘s may give the Guiding Teacher gifts if they wish.
Page 229
Giving Ceremony Footnotes
Occasion:
This ceremony is usually carried out at the end of all major

ceremonies—especially Buddha's Birthday, Buddha's Enlightenment
Day, and the Guiding Teacher‘s Birthday.
The Giving Ceremony celebrates the giving mind. It usually

is done at the end of another ceremony, just before the closing
remarks. Its main purpose is to allow people to give something, to
the Zen Center, to their practice, to their family, etc. The gift can be
money, work time, practicing time, whatever can be given with a
clear mind.
There is no special layout, however there should be a

donation box placed upon the speakers table and small donation slips
should be available along with pencils for each member to donate
something to the Zen Center.
Page 230
Buddhist Festivals Footnotes
Page 232
Page 233
Inka Certification Footnotes
Occasion:
At the Guiding Teacher‘s Discretion.
The Inka Certification Assembly is a ceremony of

verification for students who have received their Guiding Teacher‘s
official sanction to teach Koan practice. The act of giving this
approval is known in Korea as inka, which can be translated as mind
seal. In Asia, each person has their own seal and they use it as a
foolproof method of identifying a decree they send out. They stamp
so that half the stamp appears on the original document and half
appears on the copy. When there is a question about the authenticity
of a document, the seal on the document is tested to see how it
matches up with that on the original. If the two halves match exactly
producing an individual's personal seal, then everyone understands
without a doubt that the copy is true to the original. Inga is simply
recognition of the veracity of the student's practice.
Students, who receive Inka, have the title of Jidōpŏpsa. Ji
means to point to and dō means correct path, so Jidōpŏpsa translated
means Dharma Master. When addressing a Jidōpŏpsa in
conversation you should use the honorific pŏpsa–nim.
The ceremony in Korean is Jidō pŏpsa jŭng jyŏng sōcham or
Jidōpŏpsa Certification Assembly. Once the candidate has received,
Inka may teach Koan Practice.
At the beginning of the ceremony, two mats are placed in

front of the altar for Dharma Combat, later these are removed and
replaced by the ceremonial table in front of the main altar. The two
Page 234
Dharma Speech on the backside of the table. The Jidō pŏpsa kăsas
should be on right side of altar along with a kongan book. There
should be fresh cut flowers on the altar along with loose flowers and
an extra vase for children or guests to place flowers on the altar. The
remaining space on the altar should have fruit in various container
placed in odd numbers of types and pieces of fruit.
Page 235
Transmission Certification Footnotes
Occasion:
At the Guiding Teacher‘s Discretion.
The Transmission Certification Assembly is a ceremony of

verification for students who have received their Guiding Teacher‘s
official sanction to form their own schools. The act of giving this
approval is known in Korea as transmission.
Students who receive transmission, have the title of Soen Sa.
Soen means Zen and Sa means Master. When addressing a Zen
Master in conversation you should use the honorific Sŏnsa or after
three years Sŏnsa–nim.
At the beginning of the ceremony, two mats are placed in

front of the altar for Dharma Combat, later these are removed and
replaced by the ceremonial table in front of the main altar. The two
Dharma Speech on the backside of the table. The Sŏnsa kăsa should
be on right side of altar along with a kongan book. There should be
fresh cut flowers on the altar along with loose flowers and an extra
vase for children or guests to place flowers on the altar. The
remaining space on the altar should have fruit in various container
placed in odd numbers of types and pieces of fruit.
Page 236
Page 237
Page 238
About the Author
Paul Lynch, JDPSN
Guiding Teacher
Five Mountain Order
Eightieth Ancestor
Rev. Paul Dochong Lynch, Pŏpsanim, the Guiding Teacher

of the Five Mountain Sangha, received Inka from Zen Master Robert
Jibong Moore on April 9, 2006.
Pŏpsanim (Dochong's title) has been practicing Buddhist
meditation for more than twenty five years, and is a poet and author.
The author of many books, including Cold Heart Thawing, a
collection of his earlier poetry, and Peering Through the Cloud, a
collection of his latter poetry, Pŏpsanim has also written The Ocean
of Zen - a Practice Guide to Sŏn Buddhism; Zen Liturgy - Korean
Sŏn Practice Forms; and Buddhist Precepts - a Guide for Western
Buddhist Lay Practitioners - along with translations of The Barrier
That Has No Gate, Wú Mén Guān and The Blue Cliff Record.
Page 239
Appendix 一: Dharma Lineage
Five Mountain Order

五山刹制
Indian Ancestors
Śākyamuni Buddha 563-483 BCE शाक्यमनु न
1. Mahākāśyapa Unknown महाकाश्यऩ
2. Ãnanda 6th BCE आनन्द
3. Śaņavāsa Unknown शाणवाससक

4. Upagupta Unknown उऩगप्त
ु
5. Dhītika Unknown धीनिक
6. Miccaka Unknown समच्छक
7. Vasumitra Unknown वसुसमत्र
8. Buddhanandi Unknown बद्ध
ु नन्द
9. Buddhamitra Unknown बद्ध
ु समत्र
10. Pãrsvã Unknown ऩार्श्व
11. Punyayasás Unknown ऩण्
ु ययशस ्
12. Asvaghosa 1st-2nd BCE अर्श्घोष
13. Kapimala Unknown कपऩमऱ
14. Nãgãrjuna 150-250 BCE नागार्न
ुव
15. Kãnadeva Unknown काणदे व
16. Rãhulata Unknown राहुऱभद्र
17. Sanghanandi d. 74 BCE संघनन्द
18. Gayasata Unknown गेयाशि
19. Kumãrata Unknown कुमारऱब्ध
20. Jayata Unknown गयि
21. Vasubandhu Unknown वसुबन्धु
22. Manorhita Unknown मनरु
23. Haklena Unknown हकुऱेनयसस ्
24. Ãryasimha Unknown ससंह
25. Vaśasuta Unknown वशसुि
26. Punyamitra Unknown ऩण्
ु यसमत्र
Page 240
27. Prajñātāra Unknown प्रज्ञािर
28. Bodhidharma 470 – 536 बोधधधमव
Chinese Ancestors
29. Dazu Huìkě 487 – 592 大祖慧可
30. Jianzhi Sengcan d. 606 江西僧璨
31. Dayi Dàoxìn 580 – 651 大義道信
32. Daman Hóngrěn 602 – 675 道門弘忍
33. Dàjiāng Huìnéng 683 – 713 大江慧能
34. Nanyue Huáiràng 677 – 744 南南懷讓
35. Măzŭ Dàoyī 709 – 788 馬祖道一
36. Báizhàng Huáihăi 720 – 814 百丈懷海
37. Huángbò Xīyùn 720 – 850 黄蘗希運
38. Línjì Yìxuán d. 867 臨濟義玄
39. Xiāngyán Zhixián 830 – 888 興化存奬
40. Nanyuan Huiyong 860 – 930 南院慧顒
41. Fengxue Yanzhao 896 – 973 風穴延沼
42. Shŏushān Xingniàn 926 – 993 首山省念
43. Fenyang Shanzhao 947–1024 汾陽善昭
44. Shishuang Chuyuan 987–1040 石霜楚圓
45. Yangqi Fanghui 993–1046 楊岐方會
46. Báiyún Shŏuduān 1025–1072 白雲守端
47. Wuzu Fayan d. 1104 五祖法演
48. Yuanwu Keqin 1063–1135 圜悟克勤
49. Xuqui Shaolung 1077–1136 虚岐少隆
50. Yingan Tanhua 1103-1163 應庵曇華
51. Mian Xijie 1118-1186 密庵咸傑
52. Boan Cixian 1136-1211 破庵祖先
53. Wuchuan Shifan 1177-1249 無準師範
54. Xuehyen Huilang Unknown
55. Qian Congshia Unknown
56. Shiwu Qinggong 1270-1352
Korean Ancestors
57. Tae‘gō Bowu 1301-1382 太古财宇宙
58. Hwanam Honsu 1320-1392 完房洪高
59. Kugok Gakun Unknown 龜谷正云
60. Pyoggye Jŏngshim d. 1492
Page 241
61. Pyŏksong Chiŏm 1464-1534 碧松智嚴
62. Puyong Yŏnggwan 1485-1571 芙蓉靈觀
63. Sŏsan Taesa Hyujŏng 1520-1604 淸虛休靜
64. P‘yonyang Eongi 1581-1644 彦機
65. P‘ungdang Ŭisim 1592-1665 楓潭義諶
66. Wõldam Sŏlje 1632-1704 月潭雪霽
67. Hwansŏng Jian 1664-1729 喚醒
68. Hōam Chejŏng Unknown
69. Chŏngbong Kōan Unknown 千峯
70. Yulbong Chŏngwa Unknown
71. Keumhō Bŏpchŏm Unknown
72. Yŏngam Heeong Unknown
73. Yŏngŭl Bongyŭ Unknown 永乙顶惟
74. Manhwa Bosŏn Unknown
75. Kyŏnghō Sŏng‘u 1849-1912 鏡虛惺牛
76. Man‘gŏng Wŏlmyŏn 1871-1946 滿空月面
77. Kōbong Gyeŏngk 1890-1961
78. Sŭngsan Hăngwon 1927-2004 承山
American Ancestors
79. Jibong Haeŭm 1941-Present 智顶洋音
80. Paul Lynch, JDPSN 1957-Present
Page 242
i
Recorded Sayings of Zen Master Joshu (Paperback) by James Green (Translator,) Paperback: 208
pages, Publisher: Shambhala (September 18, 2001,) Language: English, ISBN: 157062870X
ii
The Compass of Zen (Shambhala Dragon Editions) (Paperback) by Seung Sahn, Paperback: 416
pages, Publisher: Shambhala; 1st ed edition (October 28, 1997,) Language: English, ISBN:
1570623295
iii
The Book of Serenity: One Hundred Zen Dialogues (Paperback) by Thomas Cleary, Paperback:
512 pages, Publisher: Shambhala; Reprint edition (March 22, 2005), Language: English, ISBN:
1590302494
iv
Kwan Um School of Zen: The Kwan Um School of Zen is an international organization of more
than a hundred centers and groups founded by Zen Master Seung Sahn, among the first wave of Korean
Zen Masters to live and teach in the West. The School‘s purpose is to make this practice of Zen
Buddhism available to an ever-growing number of students throughout the world. The heart of the
Kwan Um School of Zen is the daily practice, which goes on in its Zen centers and groups. Students
and visitors eat together, work together, and meditate together – gradually attaining a clear
compassionate mind, which moment to moment is able to help all beings. They offer training in Zen
meditation through meditation instruction, daily morning and evening practice, public talks, teaching
interviews, sittings, retreats and workshops. Their programs are open to anyone regardless of previous
experience and are often offered at no cost.
v
Sŭngsan sŏnsa (1927-2004) (KUSZ: Seung Sahn Soen-sa) was a Korean Zen master born in Seun
Choen, North Korea. In 1973 he founded the Kwan Um School of Zen in Providence, Rhode Island.
Zen Master Sŭngsan died in at Hwage‘sa in Seoul, South Korea. Some of his Zen teachings were
recorded in several books, including The Compass of Zen, Only Don‘t Know: Selected Teaching
Letters of Zen Master Seung Sahn, and Dropping Ashes on the Buddha which was his first book
actually was the labor of Stephen Mitchell, an early student of Zen Master Sŭngsan. Zen Master
Sŭngsan also bestowed the title of Taesŏnsa-nim (KUSZ: Dae Soen Sa Nim) upon himself as a
celebration for his sixtieth birthday, which mean ‗Great Honored Zen Master.‘
vi
Wade-Giles (Simplified Chinese: 威妥玛拼音or 韦氏拼音), sometimes abbreviated Wade, is a
Romanization system (phonetic notation and transliteration) for the Chinese language based on the
form of Mandarin used in Beijing. It developed from a system produced by Thomas Wade in the mid-
19th century, and reached settled form with Herbert Giles‘s Chinese-English dictionary of 1892. Wade-
Giles was the main system of transliteration in the English-speaking world for most of the 20th century,
replacing the Nanjing-based romanization systems that had been common until late in the 19th century.
It has mostly been replaced by the pinyin system today, but remains in use in the Republic of China
(Taiwan).
vii
Pinyin is a system of romanization (phonemic notation and transcription to Roman script) for
Standard Mandarin, where pin means ―spell‖ and yin means ―sound‖. The most common variant of
pinyin in use is called Hanyu Pinyin (Simplified Chinese: 汉语拼音方案; Traditional Chinese:
漢語拼音方案; pinyin: Hànyǔ Pīnyīn fāng‘àn), also known as scheme of the Chinese phonetic alphabet
((Simplified Chinese: 汉语拼音; Traditional Chinese: 漢語拼音; pinyin: Hànyǔ Pīnyīn).
viii
McCune-Reischauer is a romanization system of the Korean language, created in 1937 by two
Americans: George M. McCune and Edwin O. Reischauer. It does not attempt to transliterate Hangŭl
but rather to represent the phonetic pronunciation. North Korea and many Western countries use this
system while South Korea replaced it with a new romanization system that was created by the Ministry
Page 243
of Culture and Tourism, the Revised Romanization of Korean. A third system—the Yale romanization
system, which is a one-to-one transliteration system—exists, but is only used in academic literature,
especially in linguistics. During the period of Russian interest in Korea at the beginning of the 20th
century, attempts were also made at representing Korean in Cyrillic. The McCune-Reischauer system is
basically friendly to Westerners.
ix from THOUSAND PEAKS: Korean Zen –– Tradition and Teachers by Mu Soeng (Primary Point
Press, revised edition 1991)
Page 244

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Zen Liturgy

Korean Sŏn Practice Forms

Paul Dōch‘ŏng Lynch, JDPSN

Before Thought Publications

ALL RIGHTS RESERVED.

PAUL DŌCH’ŎNG LYNCH, JDPSN

PRINTED IN THE UNITED STATES OF AMERICA

This book is dedicated to all those adventurous teachers,

Niutou Shan is about five or ten miles south of the city of

Sentient beings are numberless;

Delusions are endless;

The teachings are infinite;

The Buddha way is inconceivable;

I will always stay far from the three evil ways.

I will quickly cut off desire, anger and ignorance

I will always listen to Buddha, Dharma and Sangha.

I will diligently cultivate precepts, meditation, and cognition.

I will constantly cultivate Buddha‘s teaching.

I will never abandon the Enlightenment–mind.

I will always be reborn under favorable conditions.

I will quickly see Buddha–nature.

I will project myself throughout the universe.

I will freely save all beings.

Ma–ha ban–ya ba–ra mil.

Na–mu So–ga–mon–i Bul. Na–mu So–ga–mon–i Bul.

Na–mu shi a pon sa So–ga–mon–i Bul.

Prior to attaining enlightenment, Buddha described his

1. all existence is dukkha (dis–ease) sometimes translated as

Buddha identified the categories of dukkha in the eight

The Eight-Fold Path

 (dana) engage in charitable giving

The emphasis on conduct is set forth in the first five precepts

 the taking of life.

Karma and Rebirth

Karma is the law of cause and effect and becomes a

as set forth by Zen Master Sŭngsan

On Keeping the Bodhi Mind

You must first make a firm decision to attain Enlightenment

Do not cling to your opinions or discuss your private views

Always act in harmony with others and do not put yourself

originally there is nothing.

once a there was a man who spoke incorrectly

An eminent teacher said, ―A day without work is a day

the Great Way is not difficult.

During formal practice act in harmony with the Sangha and

shouting into a valley.

When listening to the words of a Teacher, keep your mind

in the great work of life and death,

Do not wish for perfect health. In perfect health, there is

Chanting meditation means keeping a not moving mind, and

Zen Master Sŭngsan

Chanting is a very important aspect of daily Zen practice. At

won cha jong–song byon bop–gye

il–che jung–saeng song jong–gak

ship–jo ku–man o–chon sa–ship–

won a–jin–saeng mu byol–yom

pyong–dung sa–na mu ha cho

chong–san chop–chop mi–ta–gul

san–dan jong–ya jwa mu–on

won gong bop–gye jae jung–saeng

ja–ta il–shi song bul–do

na–mu so–bang jong–to guk nak se–gye

sang–ho mu–byon gum–saek–

bon–shim mi–myo jin–on dan–nya–ta