May all beings be free from suffering and the root of suffering. May all beings know happiness and the root of happiness. May all beings live in sympathetic joy, rejoicing in the happiness of others. May all beings live in equanimity, free from passion, aggression and delusion.

Vast is the robe of liberation, a formless field of benefaction. I wear the Tathagata’s teachings, saving all sentient beings.

Avalokiteshvara Bodhisattva, doing deep Prajna Paramita, clearly saw emptiness of all the five conditions, thus completely relieving misfortune and pain. Oh, 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. Oh Sharipura, 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, discrimination, awareness; 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 anuttarasamyak-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! Parsamgate! Bodhi Svaha! Prajna Heart Sutra.

All Buddhas throughout space and time, All Bodhisattvas, Mahasattvas, Maha Prajnaparamita.

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 chisu sa chisu sa chisu ri chisu ri sowa ja sowa ja sen chi gya shiri ei somo ko. (depending on who is officiating the service, we will either chant this three times through, getting faster each time, or just once, very slowly)

Kanzeon at one with the Buddha, Related to all Buddhas in cause and effect And to Buddha, dharma and sangha. Joyful pure eternal being— Morning mind is Kanzeon, evening mind is Kanzeon. This very moment arises from mind, This very moment is not separate from mind. (chanted three times)

All Buddhas throughout space and time, All Bodhisattvas, Mahasattvas, Maha Prajnaparamita.

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. In accordance with each dharma, the root gives rise to separate leaves. Root and branch 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 enlightened, do not waste your time by night or day.

All Buddhas throughout space and time, All Bodhisattvas, Mahasattvas, Maha Prajnaparamita.

The Dharma, incomparably profound and infinitely subtle, is rarely encountered, even in millions of ages. Now we see it, hear it, receive and maintain it. May we completely realize the Tathagatha’s true meaning. (chanted before the Dharma talk)

Sentient beings are numberless; I vow to save them. Desires are inexhaustible; I vow to put an end to them. The Dharmas are boundless; I vow to master them. The Buddha Way is unattainable; I vow to attain it.

Namu kara tan no tora ya ya namu ori ya boryo ki chi shiu ra ya. Fuji sato bo ya moko sato bo ya mo ko kya runi kya ya en. Sa hara ha ei shu tan no ton sha namu shiki ri. Toi mo ori ya boryo ki chi shiu ra ri. To bo na mu no ra kin ji ki ri mo ko ho do sha mi sa bo. O to jo shu ben o shu in sa bo sa to no mo bo gya. Mo ha de cho to ji to en o bo ryo ki ryo gya chi. Kya rya chi i kiri mo ko fuji sa to sa bo sa bo. Mo ra mo ra mo ki mo ki ri to in ku ryo ku ryo ke mo to ryo to ryo. Ho ja ya chi mo ko ho ja ya chi. To ra  to ra chiri ni shui ra ya sha ro sha ro mo mo ha mo ra ho. Chi ri i ki i ki shi no shi no ora san fura sha ri ha za ha za. Fura sha ya ku ryo ku ryo mo ra ku ryo ku ryo. Ki ri sha ro sha ro shi ri shi ri su ryo su ryo. Fuji ya fuji ya fudo ya fudo ya mi chiri ya. Nora kin ji chiri shuni no hoya mono somo ko shido ya somo ko Moko shido ya somo ko shido yu ki shiu ra ya somo ko. Nora kin ji somo ko mo ra no ra somo ko shira su omo gya ya. Somo ko sobo moko shido ya somo ko shaki ra oshi do ya somo ko. Hodo mogya shido ya somo ko nora kin ji ha gyara ya somo ko. Mo hori shin gyara ya somo ko namu kara tan no tora ya ya. Namu ori ya boryo ki chi shiu ra ya somo ko. Shite do modo ra hodo ya so mo ko.

All Buddhas throughout space and time, All Bodhisattvas, Mahasattvas, Maha Prajnaparamita.

Sentient beings are numberless; I vow to save them. Desires are inexhaustible; I vow to put an end to them. The Dharmas are boundless; I vow to master them. The Buddha Way is unattainable; I vow to attain it.

Avalokiteshvara Bodhisattva, doing deep Prajna Paramita, clearly saw emptiness of all the five conditions, thus completely relieving misfortune and pain. Oh, 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. Oh Sharipura, 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, discrimination, awareness; 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 anuttarasamyak-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! Parsamgate! Bodhi Svaha! Prajna Heart Sutra.

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. In accordance with each dharma, the root gives rise to separate leaves. Root and branch 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 enlightened, 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, Makakasho Daiosho, Ananda Daiosho, Shonawashu Daiosho, Ubakikuta Daiosho, Daitaka Daiosho Mishaka Daiosho, Bashumitsu Daiosho, Butsudanandai Daiosho, Fudamitta Daiosho, Barishiba Daiosho, Funayasha Daiosho, Anabotei Daiosho, Kabimora Daiosho, Nagyaharajuna Daiosho, Kanadaiba Daiosho, Ragarata Daiosho, Sogyanandai Daiosho, Kayashata Daiosho, Kumorata Daiosho, Shayata Daiosho, Bashubanzu Daiosho, Man’ura Daiosho, Kakurokuna Daiosho, Shishibodai Daiosho, Bashashita Daiosho, Funyomitta Daiosho, Hannyatara Daiosho, Bodaidaruma 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, Nyochu Tengin Daiosho, Kisan Shosan Daiosho, Morin Shihan Daiosho, Taishi Sotai Daiosho, Kenchu Hantetsu Daiosho, Daiju Soko Daiosho, Kinpo Jusen Daiosho, Tetsuei Seiton Daiosho, Shukoku Choton Daiosho, Ketsuzan Tetsuei Daiosho, Hoshi Soon Daiosho, Goho Kainon Daiosho, Tenkei Denson Daiosho, Zozan Monko Daiosho, Niken Sekiryo Daiosho, Reitan Roryu Daiosho, Kakujo Tosai Daiosho, Kakuan Ryogu Diaosho, Ryoka Daibai Diaosho, Ungan Guhaku Daiosho, Baian Hakujun Diaosho, Gonshin Ryoko Diaosho, Hakuyu Taizan Daiosho, Muge Daido Daisoho.

Kan ze on na mu butsu yo butsu u en yo butsu u. En bup 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. (chant three times)

Maha Pajapati Daiosho, Patachara Daiosho, Sukha Daiosho, Zongchi Daiosho, Ling Xingpo Daiosho, Lingzhao Pang Daishi, Liu Tiemo Daiosho, Kongshi Daoren Daiosho , Yu Daopo Daiosho, Miadao Daiosho, Mugai Nyodai Daiosho , Konto Ekyu Daiosho, Mokufu Sonin Daiosho.

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 chisu sa chisu sa chisu ri chisu ri sowa ja sowa ja sen chi gya shiri ei somo ko. (depending on who is officiating the service, we will either chant this three times through, getting faster each time, or just once, very slowly)

All Buddhas throughout space and time, All Bodhisattvas, Mahasattvas, Maha Prajnaparamita.

Pure Dharmakaya Vairochana Buddha; Complete Sambhogakaya Vairochana Buddha; Numerous Nirmanakaya Shakyamuni Buddhas; Future Maitreya Buddha; All Buddhas throughout space and time; Mahayana Saddharma Pundarika Sutra; Great Manjushri Bodhisattva; Mahayana Samantabhadra Bodhisattva; Great Compassionate Avalokiteshvara Bodhisattva; All Bodhisattvas Mahasattvas; Maha Prajna Paramita.