Liturgy is held every Wednesday morning, Thursday evening, as well as during Sesshin. Below are the sutras we chant. You can also download a pdf of the chants above. During the liturgy there's also a short dedication where we remember those who are seriously ill and loved ones who've recently died. If you would like a name added to the service you can email us - add a name to service
I am my body,
a living breathing body, with all its physical sensations of comfort and discomfort, relaxation and tension, changing each moment with each inhalation and exhalation, dependent each moment on the air I breathe and the environment which sustains my life.
I am my desires,
my appetites, my needs for love and attachment, my ambitions and my ideals. In each moment, I may experience satisfaction or lack, fullness or emptiness, learning gradually to distinguish my needs from my wants, the conditions for my flourishing from the fleeting effects of gratification.
I am my emotions,
my love and my anger, my sadness and my joy, my calmness and anxiety, moment after moment reflecting my inescapable dependence on others, and my vulnerability to the vicissitudes of their attention.
I am my thoughts,
which pass through my awareness moment after moment, like clouds through the sky, sometimes peacefully, sometimes not. Whatever their content, I can recognize them as part of the ongoing flow of my consciousness, a necessary part of what feels like me, to be neither banished or suppressed, but acknowledged in their passing.
I am my intention to practice
the values and ideals of the Buddha Way, which are not of my own creation, but are passed down to me through generations of students and teachers, on whom I depend for the forms and discipline and understanding that make practice possible. I am simultaneously the product of that long tradition, its manifestation in the present, and its shaper for the future.
I am a whole person,
whose body, desires, emotions, thoughts, intentions and awareness are all inseparable from my Buddha nature, all continually manifesting their inherent interdependence, impermanence and perfection, just as they are, right here and right now.
Avalokitesvara Bodhisattva, doing deep prajna paramita,
Clearly saw emptiness of all the five conditions,
Thus completely relieving misfortune and pain.
O Shariputra, Form is no other than emptiness,
Emptiness no other than form;
Form is exactly emptiness, emptiness exactly form;
Sensation, conception, discrimination, awareness
Are likewise like this.
O Shariputra, all dharmas are forms of emptiness,
Not born, not destroyed
Not stained, not pure,
Without loss, without gain;
So in emptiness there is no form, no sensation, conception,
No eye, ear, nose, tongue, body, mind;
No color, sound, smell, taste, touch, phenomena;
No realm of sight, no realm of consciousness;
No ignorance and no end to ignorance;
No old age and death, and no end to old age and death;
No suffering, no cause of suffering;
No extinguishing, no path; no wisdom and no gain.
No gain and thus the Bodhisattva lives prajna paramita
With no hindrance in the mind;
No hindrance, therefore no fear.
Far beyond deluded thoughts, this is nirvana.
All past, present and future buddhas live prajna paramita,
And therefore attain anutara-samyak-sambodhi.
Therefore know prajna paramita is
The great mantra, the vivid mantra,
The best mantra, the unsurpassable mantra;
It completely clears all pain – this is the truth not a lie.
So set forth the prajna paramita mantra,
Set forth this mantra and say:
Gate! Gate! Paragate! Parasamgate!
Bodhi svaha! Prajna heart sutra!
KAN JI ZAI BO SA GYO JIN HAN NYA HA RA MI
TA JI SHO KEN GO ON KAI KU DO IS SAI KU
YAKU SHA RI SHI SHIKI FU I KU KU FU I SHIKI
SHIKI SOKU ZE KU KU SOKU ZE SHIKI JU SO
GYO SHIKI YAKU BU NYO ZE SHA RI SHI ZE
SHO HO KU SO FU SHO FU METSU FU KU FU
JO FU ZO FU GEN ZE KO KU CHU MU SHIKI
MU JU SO GYO SHIKI MU GEN NI BI ZES SHIN
NI MU SHIKI SHO KO MI SOKU HO MU GEN
KAI NAI SHI MU I SHIKI KAI MU MU MYO
YAKU MU MU MYO JIN NAI SHI MU RO SHI
YAKU MU RO SHI JIN MU KU SHU METSU DO
MU CHI YAKU MU TOKU I MU SHO TOK KO
BO DAI SAT TA E HAN NYA HA RA MI TA KO
SHIN MU KE GE MU KE GE KO MU U KU FU
ON RI IS SAI TEN DO MU SO KU GYO NE HAN
SAN ZE SHO BUTSU E HAN NYA HA RA MI TA
KO TOKU A NOKU TA RA SAM MYAKU SAM
BO DAI KO CHI HAN NYA HA RA MI TA ZE DAI
JIN SHU ZE DAI MYO SHU ZE MU JO SHU ZE
MU TO TO SHU NO JO IS SAI KU SHIN JITSU
FU KO KO SETSU HAN NYA HA RA MI TA SHU
SOKU SETSU SHU WATSU GYA TEI GYA TEI HA
RA GYA TEI HARA SO GYA TEI BO JI SOWA KA
HAN NYA SHIN GYO
Caught in a Self-Centered Dream, only Suffering
Waking to a dream within a dream
Each Moment, Life As It Is, the Only Teacher
Being Just This Moment, Compassion’s Way
CHI KU DO DAI SEN NO SHIN TO ZAI MITSU NI AI FU SU
NIN KON NI RI DON ARI DO NI NAM BO KU NO SO NASHI
REI GEN MYO NI KO KET TARI SHI HA AN NI RU CHU SU
JI WO SHU SU RU MO MOTO KO RE MA YOI
RI NI KA NO MO MATA SA TO RI NI ARA ZU
MON MON IS SAI NO KYO EGO TO FU EGO TO
E SHI TE SA RA NI AI WATA RU
SHI KARA ZA RE BA KU RAI NI YO TE JU SU
SHIKI MOTO SHITSU ZO WO KO TO NI SHI
SHO MOTO RAK KU WO KO TO NI SU
AN WA JO CHU NO KOTO NI KA NAI
MEI WA SEI DAKU NO KU WO WA KA TSU
SHI DAI NO SHO ONO ZU KARA FU KU SU
KO NO SONO HA HA WO URU GA GO TO SHI
HI WA NES SHI KA ZE WA DO YO
MI ZU WA URU OI CHI WA KEN GO
MA NA KO WA IRO MIMI WA ON JO
HANA WA KA SHI TA WA KAN SO
SHI KA MO ICHI ICHI NO HO NI OI TE
NE NI YO TE HA BUM PU SU
HO MATSU SU BE KARA KU SHU NI KISU BESHI
SOM PI SONO GO WO MO CHI U MEI CHU NI ATA TE AN ARI
AN SO WO MO TE O KOTO NA KA RE AN CHU NI ATA TE
MEI ARI MEI SO WO MO TE MI RU KO TO NA KA RE
MEI AN ONO ONO AI TAI SHI TE
HI SU RU NI ZEN GO NO AYU MI NO GO TO SHI
BAM MO TSU ONO ZU KARA KO ARI
MA SA NI YO TO SHO TO WO I U BESHI
JI SON SU RE BA KAN GAI GAS SHI
RI O ZU RE BA SEMPO SA SO
KO TO WO UKE TE WA SU BE KARA KU SHU WO ESU BESHI
MI ZU KARA KI KU WO RI SU RU KO TO NA KA RE
SO KU MO KU DO WO ESE ZUM BA
ASHI WO HA KO BU MO IZU KUN ZO MI CHI WO SHI RAN
AYU MI WO SU SU MU RE BA GON NON NI ARA ZU
MA YO TE SEN GA NO KO WO HE DA TSU
TSU TSU SHIN DE SAN GEN NO HI TO NI MO SU
KO IN MU NA SHI KU WA TA RU KO TO NA KA RE
The mind of the Great Sage of India was intimately conveyed from west to east.
Among human beings are wise ones and fools.
But in the way there is no northern or southern ancestor.
The subtle source is clear and bright;
The tributary streams flow through the darkness.
To be attached to things is illusion;
To encounter the absolute is not yet enlightenment.
Each and all, the subjective and objective spheres are related,
And at the same time independent.
Related, yet working differently, though each keeps its own place.
Form makes the character and appearance different;
Sounds distinguish comfort and discomfort.
The dark makes all words one;
The brightness distinguishes good and bad phrases.
The four elements return to their nature as a child to its mother.
Fire is hot, wind moves, water is wet, earth hard.
Eyes see, ears hear, nose smells, tongue tastes the salt and sour
Each is independent of the other;
Cause and effect must return to the great reality.
The words high and low are used relatively.
Within light there is darkness,
But do not try to understand that darkness;
Within darkness there is light,
But do not look for that light.
Light and darkness are a pair,
Like the foot before and the foot behind, in walking.
Each thing has its own intrinsic value and is
Related to everything else in function and position.
Ordinary life fits the absolute as a box and its lid.
The absolute works together with the relative
Like two arrows meeting in mid-air.
Reading words you should grasp the great reality.
Do not judge by any standards.
If you do not see the way, you do not see it
even as you walk on it.
When you walk the way, it is not near, it is not far.
If you are deluded, you are mountains and rivers away from it.
I respectfully say to those who wish to be awakened:
Do not waste your time by night or day.
BIBASHI BUTSU DAIOSHO
SHIKI BUTSU DAIOSHO
BISHAFU BUTSU DAIOSHO
KURUSON BUTSU DAIOSHO
KUNAGOMMUNI BUTSU DAIOSHO
KASHO BUTSU DAIOSHO
SHAKYAMUNI BUTSU DAIOSHO
TAISO EKA DAIOSHO
KANCHI SOSAN DAIOSHO
DAII DOSHIN DAIOSHO
DAIMAN KONIN DAIOSHO
DAIKAN ENO DAIOSHO
SEIGEN GYOSHI DAIOSHO
SEKITO KISEN DAIOSHO
YAKUSAN IGEN DAIOSHO
UNGAN DONJO DAIOSHO
TOZAN RYOKAI DAIOSHO
UNGO DOYO DAIOSHO
DOAN DOHI DAIOSHO
DOAN KANSHI DAIOSHO
RYOZAN ENKAN DAIOSHO
TAIYO KYOGEN DAIOSHO
TOSHI GISEI DAIOSHO
FUYO DOKAI DAIOSHO
TANKA SHIJUN DAIOSHO
CHORO SEIRYO DAIOSHO
TENDO SOKAKU DAIOSHO
SETCHO CHIKAN DAIOSHO
TENDO NYOJO DAIOSHO
EIHEI DOGEN DAIOSHO
KOUN EJO DAIOSHO
TETTSU GIKAI DAIOSHO
KEIZAN JOKIN DAIOSHO
GASAN JOSEKI DAIOSHO
TAIGEN SOSHIN DAIOSHO
BAIZAN MONPON DAIOSHO
NYOCHO TENGIN DAIOSHO
KISAN SHOSAN DAIOSHO
MORIN SHIHAN DAIOSHO
TAISHI SOTAI DAIOSHO
KENCHO HANTETSU DAIOSHO
DAIJU SOKO DAIOSHO
KINPO JUSEN DAIOSHO
TETSUEI SEITON DAIOSHO
SHOKOKU CHOTON DAIOSHO
KETSUZAN TETSUEI DAIOSHO
HOSHI SOON DAIOSHO
GOHO KAINON DAIOSHO
TENKEI DENSON DAIOSHO
ZOZAN MONKO DAIOSHO
NIKEN SEKIRYO DAIOSHO
REITAN RORYO DAIOSHO
KAKUJO TOSAI DAIOSHO
KAKUAN RYOGU DAIOSHO
RYOKA DAIBAI DAIOSHO
UNGAN GUHAKU DAIOSHO
BAIAN HAKUJUN DAIOSHO
HAKUYU TAIZAN DAIOSHO
JOKO BECK DAIOSHO
When I, a student of the way,
look at the real form of the universe,
all is the never-failing manifestation,
of the mysterious truth of the awakened life.
In any event, in any moment, and in any place,
none can be other than the marvelous revelation,
of its glorious light.
This realization made our ancestors and teachers,
extend tender care, with respectful hearts,
even to such beings as birds and beasts.
This realization teaches us,
that our daily food, drink, clothes, and protections of life,
are the warm flesh and blood,
the merciful incarnation of the awakened one.
Who can be ungrateful or not respectful,
even to senseless things, not to speak of human beings?
Even though they may be fools,
be warm and compassionate towards them.
If by any chance they should turn against us,
become a sworn enemy and abuse and persecute us,
we should sincerely bow down with humble language,
in the reverent understanding that
they are the merciful messengers of the awakened one,
who use devices to emancipate us from blind tendencies,
produced and accumulated upon ourselves,
by our own egoistic delusion and attachment,
through countless cycles of space and time.
Then on each moment’s flash of our thought,
there will grow a lotus flower;
And on each lotus flower will be revealed perfection,
unceasingly manifest as our life,
just as it is, right here and right now.
May we extend this mind to all beings,
so that we and the world together
may attain maturity in the wisdom of the awakened life.
KAN ZE ON NA MU BUTSU YO
BUTSU U IN YO BUTSU U EN
BU PO SO EN JO RAKU GA JO
CHO NEN KAN ZE ON BO NEN
KAN ZE ON NEN NEN
JU SHIN KI NEN NEN FU RI SHIN
SHUJO MU HEN SEI GAN DO
BONNO MU JIN SEI GAN DAN
HO MON MU RYO SEI GAN GAKU
BUTSU DO MU JO SEI GAN JO
Sentient beings are numberless, I vow to save them.
Delusions are inexhaustible, I vow to put an end to them.
The Dharma is boundless, I vow to master it.
The Bhudda way is unsurpassable, I vow to embody it.
All Buddhas Throughout Space and Time
All Honored Ones, Bodhisattvas, Mahasattvas
Wisdom Beyond Wisdom
Maha Prajna Paramita
Vast Is the Robe of Liberation
a Formless Field of Benefaction
Wearing the Universal Teaching
I Realize the One True Nature
Thus Harmonizing All Being.
NO MO SAN MAN DA MOTO NAN OHA RA CHI KOTO SHA SONO NAN TO
JI TO EN GYA GYA GYA KI GYA KI UN NUN SHIU RA SHIU RA HARA SHIU
RA HARA SHIU RA CHISHU SA CHISHU SA CHISHU RI CHISHU RI SOWA
JA SOWA JA SEN CHI GYA SHIRI E SOMO KO