This page compiles written texts that are part of our daily practices and Zen services (extended, formal practice sessions).
Note: Each of these texts has a history of 1000 years or more, and practice unpacks its meanings over time. For example, the words vow, all, and true have more complex connotations in Zen than in daily life. The importance of Zen texts is to deepen and reinforce practice, not to propose doctrines or beliefs.
For other suggested readings, see the About Zen page. For sources, see the end of this page.
Sentient beings are numberless. We vow to awaken for all.
Entangled views are endless. We vow to cut through them all.
The teachings are infinite. We vow to embody them all.
The Buddha Way is inconceivable. We vow to attain it.Â
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,
perceptions, impulses, consciousness.
No eyes, no ears, no nose, no tongue, no body, no mind;
no color, no sound, no smell, no taste, no touch, no object of mind;
no realm of eyes, and so forth until no realm of mind consciousness.
No ignorance and also no extinction of it,
and so forth until no old age and death
and also no extinction of them.
No suffering, no origination,
no stopping, no path, no cognition,
also no attainment with nothing to attain.
The bodhisattva depends on Prajna Paramita
and the mind is no hindrance;
without any hindrance no fears exist.
Far apart from every entangled 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
gate, gate, paragate, parasamgate, bodhi svaha
gate, gate, paragate, parasamgate, bodhi svaha.
Ma-ha ban-ya ba-ra-mil-ta shim gyong
kwan-ja-jae 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-pur-i-gong
gong-bur-i-saek saek-chuk-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-gye nae-ji mu-ui-shik-kye
mu-mu-myong yong mu-mu-myong-jin
nae-ji mu-no-sa yong-mu-no-sa-jin
mu go-jim-myol-to mu-ji yong-mu-dug-i
mu-so duk-ko bo-ri-sal-ta ui
ban-ya ba-ra-mil-ta go-shim-mu gae-ae
mu-gae-ae-go mu-yu-gong-po
wol-li jon-do mong-sang gu-gyong yol-ban
sam-se je-bur-ui ban-ya
ba-ra-mil-ta go-dug-a-nyok-ta-ra
sam-myak sam-bo-ri go-ji ban-ya
ba-ra-mil-ta shi dae-shin ju
she dae-myong-ju shi mu-sang-ju
shi mu-dung-dung ju nung je il-che go
jin-shil bur-ho go-sol ban-ya ba-ra-mil-ta
ju juk-sol-chu-wal
a-je a-je ba-ra-a-je ba-ra-sung-a-je mo-ji sa-ba-ha
a-je a-je ba-ra-a-je ba-ra-sung-a-je mo-ji sa-ba-ha
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 gyongÂ
The mind of the Great Sage of India
Is intimately conveyed west and east.
Among human beings are wise ones and fools
In the Way there is no teacher of north and south.
The subtle Source is clear and bright;
The branching streams flow in the dark.
To be attached to things is primordial illusion;
To encounter the absolute is not yet enlightenment.
All spheres, every sense and field
Intermingle even as they shine alone,
Interacting even as they merge,
Yet keeping their places in expressions of their own.
Forms differ primally in shape and character
And sounds in harsh or soothing tones.
The dark makes all words one;
The brightness distinguishes good and bad phrases.
The four elements return to their true nature
As a child to its mother.
Fire is hot, water is wet,
Wind moves and the earth is dense.
Eye and form, ear and sound, nose and smell,
Tongue and taste, the sweet and sour:
Each independent of the other
Like leaves that come from the same root.
And though leaves and root must go back to the Source,
Both root and leaves have their own uses.
Light is also darkness,
But do not move with it as darkness.
Darkness is light;
Do not see it as light.
Light and darkness are not one, not two,
Like the foot before and the foot behind in walking.
Each thing has its own being
Which is not different from its place and function.
The relative fits the absolute
As a box and its lid.
The absolute meets the relative
Like two arrow points that meet in mid-air.
Hearing this, simply perceive the Source,
Make no criterion.
If you do not see the Way,
You do not see it even as you walk on it.
When you walk the Way you draw no nearer,
Progress no farther.
Who fails to see this is mountains and rivers away.
Listen, those who would pierce this subtle matter:
Do not waste your time by night or day.
Four Great Vows Author: Traditional. Translation: Tech Community Zen.
Heart Sutra in English Author: Traditional. Translation: Blue Heron Zen Community.
Heart Sutra in Korean Author: Traditional. Transliteration: Kwan Um School of Zen.
Identify of Relative and Absolute Author: Shitou Xiqian (circa 750 CE). Translation: Zen Community of New York.