Sutra Book

Soto School Scriptures for Daily Services and Readings

ROBE CHANT
OPENING THE SUTRA
CLOSING THE SUTRA
VERSE OF THE UNIVERSAL GATEWAY
DAI HI SHIN DHARANI
HEART OF GREAT PERFECT WISDOM SUTRA
MAKA HANNYA HARAMITTA SHIN GYŌ
UNIVERSAL DEDICATION
HARMONY OF DIFFERENCE AND SAMENESS

SONG OF THE PRECIOUS MIRROR SAMADHI
NAMES OF THE BUDDAS AND ANCESTORS
UNIVERSAL DEDICATION
SHO SAI MYO KICHIJO DHARANI DISASTER-PREVENTING DHARANI
ITASONTEN KOMPON DHARANI
REPENTANCE VERSE
THREE REFUGE VERSE
FOUR VOWS
EVENING RECITATION: UNIVERSALLY RECOMMENDED INSTRUCTIONS FOR ZAZEN DOGEN


ROBE CHANT

dai zai ge da pu ku
mu so fu ku den e
hi bu nyo rai kyo
ko do sho shu jo
now we open Buddha’s robe
a field far beyond
form and emptiness
the Tathagata’s teaching
for all beings
dai zai ge da pu ku
mu so fu ku den e
hi bu nyo rai kyo
ko do sho shu jo


Opening the Sutra

The Unsurpassed, profound and wondrous Dharma
Is rarely met with even in a hundred thousand million kalpas Now I can see and hear it, accept and maintain it,
May I unfold the meaning of the Tathagata’s truth


Closing the Sutra

Beings are numberless; I vow to free them. Delusions are inexhaustible; I vow to end them. Dharma gates are boundless; I vow to enter them. Buddha’s Way is unsurpassable; I vow to realize it


VERSE OF THE UNIVERSAL GATEWAY

VERSE OF THE “AVALOKITESHVARA BODHISATTVA UNIVERSAL GATEWAY” CHAPTER OF THE LOTUS SUTRA

Bodhisattva Inexhaustible Intent asked a question in verse:

“Oh World-honored One, of wondrous form, I inquire again of that buddha-child: what are the causes of the name, “Avalokiteshvara “Regarding the Cries of the World?”

The Honored One, of wondrous form, replied verse to Inexhaustible Intent: “Listen to the deeds of Avalokiteshvara, who aptly responds in every quarter.

With vast pledge as deep as oceans, throughout kalpas beyond reckoning, Avalokiteshvara served many thousands of millions of buddhas, bringing forth this great pure vow.

For you I explain it briefly;”
Hearing the name or seeing the form of Avalokiteshvara with mindful remembrance is not in vain, for the woes of existence can thus be relieved.

Even if someone with harmful intent should push you into a fiery pit, by mindfully invoking Avalokiteshvara’s’ power the pit of fire will turn into a pool.

If floating on a vast sea, menaced by dragons, fish, or demons, by mindfully invoking Avalokiteshvara’s power the billowing waves cannot drown you.

If from Mount Sumeru’s lofty peak, someone was to throw you down, by mindfully invoking Avalokiteshvara’s power like the sun you would stand firm in the sky.

If pursued by the wicked, down from Diamond Mountain, by mindfully invoking Avalokiteshvara’s power they could not harm a single hair.

If surrounded by vicious bandits, each with a sword drawn to strike, by mindfully invoking Avalokiteshvara’s power at once their hearts will tum to compassion.

If persecuted by rulers, you face torture and execution, by mindfully invoking Avalokiteshvara’s power their weapons will thereby shatter to pieces.

If imprisoned in shackles and chains, hands and feet bound in restraints, by mindfully invoking Avalokiteshvara’s power suddenly you shall be released.

If by curses or poisonous herbs someone wishes to hurt your body, by mindfully invoking Avalokiteshvara’s power the harmful intent will return to its source.

If you meet evil creatures, poison dragons, or various demons, by mindfully invoking Avalokiteshvara’s power none will dare to harm you.

If surrounded by raging beasts with sharp fangs and dreadful claws, by mindfully invoking Avalokiteshvara’s power they will quickly scatter in all directions.

If venomous snakes or scorpions threaten with deadly breath of fire, by mindfully invoking Avalokiteshvara’s power at the sound of your voice they will turn and depart.

If clouds thunder and lightning strikes, hailstones fall, and it rains in torrents, by mindfully invoking Avalokiteshvara’s power instantly they will dissipate.

When living beings suffer hardships, burdened by immeasurable woes, the power of Avalokiteshvara’s wondrous wisdom can relieve the suffering of the world.

Fully endowed with miraculous powers, widely practicing wisdom and skillful means, in every land in all directions, in no realm does Avalokiteshvara not appear.

In all the various evil destinies of hell beings, hungry ghosts, and animals, the sufferings of birth, old age, sickness, and death are gradually relieved by Avalokiteshvara.

Oh, you of the true gaze, of the pure gaze, of the gaze of broad and great wisdom, of the compassionate gaze and the gaze of good will, ever longed for, ever revered.

Unblemished, serene radiance, benevolent sun, dispelling all gloom, Avalokiteshvara can subdue the wind and fire of woes, clearly illuminating all the world.

The precepts of compassion roar like thunder, the kind heart is wondrous as great clouds, pouring dharma rain of sweet dew, quenching all flames of troubling passion.

In disputes before judges, or fearful in the midst of battle, by mindfully invoking Avalokiteshvara’s power all hostilities will be dispersed

The wondrous voice of Avalokiteshvara, Brahma-voice, voice of the rolling tides, surpasses all sounds within the world; therefore, ever keep it in mind.

In each thought, with never a doubt, Avalokiteshvara, the pure sage, in pain, agony, or death’s distress, can provide a sure support.

Fully endowed with all virtues, Avalokiteshvara’s eyes of compassion behold all beings, assembling a boundless ocean of happiness: thus, with reverence, you should make prostrations.

Then Bodhisattva Earth Holder arose, went before the Buddha and said:

“Oh World-honored One, if there are living beings who hear this Universal Gateway Sutra, the benefits will not be slight for those people who come to know Avalokiteshvara’s deeds, the manifestation of a universal gateway, and supernatural powers. “

When the Buddha had preached this “Universal Gateway” chapter, the eighty-four thousand beings in the assembly all aroused the thought of unsurpassed complete, perfect enlightenment.


DAI HI SHIN DHARANI

NAMU KARA TAN NO
TORA YA YA
NAMU ORI YA
BORYO KI CHI
SHIFU 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
SHIFU RA
RIN 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 TE CHO
TO JI TO
EN
O BO RYO KI
RU 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
SHIFU RA YA
SHA RO SHA RO
MO MO HA MO RA
HO CHI RI
YU KI YU 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
SHIFU RA YA
SOMO KO

NORA KIN JI
SOMO KO
MO RA NO RA SOMO KO
SHIRA SU OMO GYA YA
SO MO 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
SHIFU RA YA
SOMO KO
SHITE DO MODO RA
HODO YA
SO MO KO


HEART OF GREAT PERFECT WISDOM SUTRA

Avalokiteshvara Bodhisattva, when deeply practicing prajna paramita, clearly saw that all five aggregates are empty and thus relieved all suffering. Shariputra, form does not differ from emptiness, emptiness does not differ from form. form itself is emptiness, emptiness itself form. Sensations, perceptions, formations, and consciousness are also like this. Shariputra, all dharmas are marked by emptiness; they neither arise nor cease, are neither defiled nor pure, neither increase nor decrease. Therefore, given emptiness, there are no forms, sensations, perceptions, formations, or consciousness; no eye, ear, nose, tongue, body, or mind; no sights, sounds, smells, tastes, touch, or objects of mind; no realm of sight, …… no realm of mind consciousness. There is neither ignorance nor extinction of ignorance, …… neither old age and death, nor extinction of old age and death; no suffering, no cause, no cessation, no path; no knowledge and no attainment. With nothing to attain, a Bodhisattva relies on prajna paramita, and thus the mind is without hindrance. Without hindrance, there is no fear. Far beyond all inverted views, one realizes nirvana. All Buddhas of past, present, and future rely on prajna paramita and thereby attain unsurpassed, complete, perfect enlightenment. Therefore, know the prajna paramita as the great miraculous mantra, the great bright mantra, the supreme mantra, the incomparable mantra, which removes all suffering and is true, not false. Therefore, we proclaim the prajna paramita mantra, the mantra that says: “Gate Gate Paragate Parasamgate Bodhi Svaha.”


MAKA HANNYA HARAMITTA SHIN GYŌ

KAN JI ZAI BO SA
GYO JIN HAN-NYA HA RA MITA 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 KEI GE
MU KEI 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 SAN
MYAKU SAN 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 DO 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


Universal Dedication

All Buddhas throughout space and time
All honored ones
Bodhisattvas, Mahasattvas
Wisdom Beyond Wisdom
Maha Prajna Paramita


HARMONY OF DIFFERENCE AND SAMENESS

The mind of the great sage of India intimately transmitted from west to east.

While human faculties are sharp or dull, the Way has no northern or southern ancestors.

The spiritual source shines clear in the light; the branching streams flow on in the dark.

Grasping at things is surely delusion; according with sameness is still not enlightenment.

All the objects of the senses
interact and yet do not. Interacting brings involvement. Otherwise, each keeps its place.

Sights vary in quality and form, sounds differ as pleasing or harsh.

Refined and common speech come together in the dark, clear and murky phrases are distinguished in the light.

The four elements return to their natures just as a child turns to its mother;

Fire heats, wind moves, water wets, earth is solid.

Eye and sights, ear and sounds nose and smells, tongue and tastes;

Thus, with each and every thing, depending on these roots, the leaves spread forth.

Trunk and branches share the essence; revered and common, each has its speech.

In the light there is darkness,
but don’t take it as darkness;
In the dark there is light, but don’t see it as light. Light and dark oppose one another like the front and back foot in walking.

Each of the myriad things has its merit, expressed according to function and place.

Phenomena exist; box and lid fit; principle responds; arrow points meet.

Hearing the words, understand the meaning; don’t set up standards of your own.

If you don’t understand the Way right before you, how will you know the path as you walk?

Progress is not a matter of far or near, but if you are confused, mountains and rivers block your way.

I respectfully urge you who study the mystery, do not pass your days and nights in vain


SONG OF THE PRECIOUS MIRROR SAMADHI

The dharma of thusness is intimately transmitted by Buddhas and ancestors; Now you have it; preserve it well.

A silver bowl filled with snow; a heron hidden in the moon.
Taken as similar, they are not the same; not distinguished, their places are known.

The meaning does not reside in the words, but a pivotal moment brings it forth.
Move and you are trapped; miss and you fall into doubt and vacillation.

Turning away and touching are both wrong, for it is like a massive fire.
Just to portray it in literary form is to stain it with defilement.

In darkest night it is perfectly clear; in the light of dawn it is hidden.
It is a standard for all things; its use removes all suffering.

Although it is not constructed, it is not beyond words.
Like facing a precious mirror, form and reflection behold each other.

You are not it, but in truth, it is you.
Like a newborn child, it is fully endowed with the five aspects;

No going, no coming, no arising, no abiding; “Baba wawa” – is anything said or not?
In the end it says nothing, for the words are not yet right.

In the illumination hexagram, apparent and real interact.

Piled up, they become three, the permutation makes five

Like the taste of the five-flavored herb, like the five-pronged vajra.

Wondrously embraced within the real, drumming and singing begin together.

Penetrate the source and travel the pathways; embrace the territory and treasure the roads.

You would do well to respect this; do not neglect it.

Natural and wondrous, it is not a matter of delusion or enlightenment.

Within causes and conditions, time and season, it is serene and illuminating.

So minute it enters where there is no gap; so vast, it transcends dimension.

A hairsbreadth’s deviation, and you are out of tune.
Now there are sudden and gradual, in which teachings and approaches arise.

When teachings and approaches are distinguished, each has its standard. Whether teachings and approaches are mastered or not, reality constantly flows.

Outside still and inside trembling, like tethered colts or cowering rats,

The ancient sages grieved for them and offered them the dharma.

Led by their inverted views, they take black for white.

When inverted thinking stops, the affirming mind naturally accords.

If you want to follow in the ancient tracks, please observe the sages of the past.

One on the verge of realizing the Buddha Way contemplated a tree for ten kalpas,

Like a battle-scarred tiger, like a horse with shanks gone gray.
Because some are vulgar, jeweled tables and ornate robes;

Because some are wide-eyed, cats and white oxen.

With his archer’s skill Yi hit the mark at a hundred paces,

But when arrows meet head-on, how could it be a matter of skill?

The wooden man starts to sing; the stone woman gets up dancing.

It is not reached by feelings or consciousness; how could it involve deliberation?

Ministers serve their lords; children obey their parents;

Not obeying is not filial, failure to serve is no help.

With practice hidden, function secretly, like a fool, like an idiot;
Just to do this continuously
is called the host within the host.


NAMES OF THE BUDDHAS AND ANCESTORS

BIBASHI BUTSU DAIOSHŌ
SHIKI BUTSU DAIOSHŌ
BISHAFU BUTSU DAIOSHŌ
KURUSON BUTSU DAIOSHŌ
KUNAGONMUNI BUTSU DAIOSHŌ
KASHŌ BUTSU DAIOSHŌ
SHAKAMUNI BUTSU DAIOSHŌ
MAKAKASHŌ DAIOSHŌ
ANANDA DAIOSHŌ
SHŌNAWASHU DAIOSHŌ
UBAKIKUTA DAIOSHŌ
DAITAKA DAIOSHŌ
MISHAKA DAIOSHŌ
BASHUMITTA DAIOSHŌ
BUTSUDANANDAI DAIOSHŌ
FUDAMITTA DAIOSHŌ
BARISHIBA DAIOSHŌ
FUNAYASHA DAIOSHŌ
ANABOTEI DAIOSHŌ
KABIMORA DAIOSHŌ
NAGYAHARAJUNA DAIOSHŌ
KANADAIBA DAIOSHŌ
RAGORATA DAIOSHŌ
SŌGYANANDAI DAIOSHŌ
KAYASHATA DAIOSHŌ
KUMORATA DAIOSHŌ
SHAYATA DAIOSHŌ
BASHUBANZU DAIOSHŌ
MANURA DAIOSHŌ
KAKUROKUNA DAIOSHŌ
SHISHIBODAI DAIOSHŌ
BASHASHITA DAIOSHŌ
FUNYOMITTA DAIOSHŌ
HANNYATARA DAIOSHŌ
BODAIDARUMA DAIOSHŌ
TAISO EKA DAIOSHŌ
KANCHI SŌSAN DAIOSHŌ
DAII DŌSHIN DAIOSHŌ
DAIMAN KŌNIN DAIOSHŌ
DAIKAN ENŌ DAIOSHŌ
SEIGEN GYŌSHI DAIOSHŌ
SEKITŌ KISEN DAIOSHŌ
YAKUSAN IGEN DAIOSHŌ
UNGAN DONJŌ DAIOSHŌ
TŌZAN RYŌKAI DAIOSHŌ
UNGO DŌYŌ DAIOSHŌ
DŌAN DŌHI DAIOSHŌ
DŌAN KANSHI DAIOSHŌ
RYŌZAN ENKAN DAIOSHŌ
TAIYŌ KYŌGEN DAIOSHŌ
TŌSHI GISEI DAIOSHŌ
FUYŌ DŌKAI DAIOSHŌ
TANKA SHIJUN DAIOSHŌ
CHŌRO SEIRYŌ DAIOSHŌ
TENDO SŌKAKU DAIOSHŌ
SETCHŌ CHIKAN DAIOSHŌ
TENDO NYOJŌ DAIOSHŌ
EIHEI DŌGEN DAIOSHŌ
KOUN EJŌ DAIOSHŌ
TETTSŪ GIKAI DAIOSHŌ
KEIZAN JŌKIN DAIOSHŌ


Universal Dedication

All Buddhas throughout space and time
All honored ones Bodhisattvas, Mahasattvas
Wisdom Beyond Wisdom
Maha Prajna Paramita


SHO SAI MYO KICHIJO DHARANI
Disaster-Preventing Dharani

NO MO SAM MAN DA
MOTO NAN
OHA RA CHI KOTO SHA
SONO NAN TO JI TO
EN
GYA GYA
GYA KI GYA KI
UN NUN
SHIFU RA SHIFU RA
HARA SHIFU RA HARA SHIFU RA
CHISHU SA CHISHU SA
CHISHU RI CHISHU RI
SOHA JA SOHA JA
SEN CHI GYA
SHIRI E SOMO KO


ITASONTEN KOMPON DHARANI

ON ITA TE TA MOKO TE TA SO WA KA


REPENTANCE VERSE

All my past and harmful karma,
Born from beginningless greed, hate, and delusion,
Through body, speech, and mind,
I now fully avow


THREE REFUGE VERSE

I take refuge in Buddha.
May all beings
embody the great Way,
resolving to awaken.

I take refuge in Dharma.
May all beings
deeply enter the sutras,
wisdom like an ocean.

I take refuge in Sangha.
May all beings
support harmony in the community,
free from hindrance.


FOUR VOWS

Beings are numberless; I vow to save them.
Delusions are inexhaustible; I vow to end them.
Dharma gates are boundless; I vow to enter them.
Buddha’s Way is unsurpassable; I vow to realize it.


Evening Recitation:
UNIVERSALLY RECOMMENDED INSTRUCTIONS FOR ZAZEN
Dogen Zenji

The way is originally perfect and all-pervading. How could it be contingent on practice and realization? The true vehicle is self-sufficient. What need is there for special effort? Indeed, the whole body is free from dust. Who could believe in a means to brush it clean? It is never apart from this very place; what is the use of traveling around to find it? And yet, if there is a hairsbreadth deviation, it is like the gap between heaven and earth. If the least like or dislike arises, the mind is lost in confusion.

Suppose you are confident in your understanding and rich in enlightenment, gaining the wisdom that knows at a glance, attaining the way and clarifying the mind, arousing an aspiration to reach for the heavens. You are playing in the entranceway, but you are still short of the vital path of emancipation. Consider the Buddha: although he was wise at birth, the traces of his six years of upright sitting can yet be seen. As for Bodhidharma, although he had received the mind-seal, his nine years of facing a wall is celebrated still. If even the ancient sages were like this, how can we today dispense with wholehearted practice?

Therefore, put aside the intellectual habit of investigating words and chasing phrases, and learn to take the backward step that turns the light and shines it inward. Body and mind of themselves will drop away, and your original face will manifest. If you want such a thing, get to work on it immediately.

For practicing Zen, a quiet room is suitable. Eat and drink moderately. Put aside all involvements and suspend all affairs. Do not think “good” or “bad.” Do not judge true or false. Give up the operations of mind, intellect, and consciousness; stop measuring with thoughts, ideas, and views. Have no designs on becoming a buddha. How could that be limited to sitting or lying down?

At your sitting place, spread out a thick square mat and a round cushion. Sit either in the full-lotus or half-lotus position. In the full-lotus position, place your right foot on your left thigh, then your left foot on your right thigh. In the half-lotus, simply place your left foot on your right thigh. Tie your robes loosely and arrange them neatly. Place your right hand on your left leg and your left hand on your right palm, thumb-tips touching lightly. Straighten your body and sit upright, leaning neither left nor right, neither forward nor backward. Align your ears with your shoulders and your nose with your navel. Rest the tip of the tongue against the front of the palate, with teeth and lips closed. Keep your eyes open and breathe softly through your nose.

Once you have adjusted your posture, take a breath and exhale fully, rock your body right and left, and settle into steady, immovable sitting. Think of not thinking. Not thinking—what kind of thinking is that? Nonthinking. This is the essential art of zazen.

The zazen I speak of is not meditation practice. It is simply the dharma gate of joyful ease, the practice-realization of totally culminated enlightenment. It is the koan realized, traps and snares can never reach it. If you grasp the point, you are like a dragon gaining the water, like a tiger taking to the mountains. For you must know that the true dharma appears of itself, so that from the start dullness and distraction are struck aside.

When you arise from sitting, move slowly and quietly, calmly and deliberately. Do not rise suddenly or abruptly. In surveying the past, we find that transcending the mundane and the sacred, and dying while either sitting or standing, have depended entirely on the power of zazen. In addition, triggering awakening with a finger, a banner, a needle, or a mallet, and effecting realization with a whisk, a fist, a staff, or a shout – these cannot be understood by discriminative thought, much less can they be known through supernatural power. They must represent conduct beyond seeing and hearing. Are they not a standard prior to knowledge and views?

This being so, intelligence or lack of it is not an issue; make no distinction between the dull and the sharp-witted. If you concentrate your effort single-mindedly, that in itself is wholeheartedly engaging the way. Practice-realization is naturally undefiled. Going forward is, after all, an everyday affair. In our world and others, in both India and China, all equally hold the buddha-seal. While each lineage expresses its own style, they are all simply devoted to sitting, totally cast in resolute stability.

Although there are ten thousand distinctions and a thousand variations, they just wholeheartedly engage the way in zazen. Why leave behind the seat in your own home to wander in vain through the dusty realms of other lands? If you make one misstep you stumble past what is directly in front of you. You have gained the pivotal opportunity of human form. Do not pass your days and nights in vain. You are taking care of the essential activity of the buddha way. Who would take wasteful delight in the spark from a flint stone? Form and substance are like dew on the grass, the fortunes of life are like a dart of lightning—emptied in an instant, vanished in a flash.

Please, honored followers of Zen, long accustomed to groping for the elephant, do not doubt the true dragon. Devote your energies to the way that points directly to the real thing. Revere the one who has gone beyond learning and is free from effort. Accord with the enlightenment of all the buddhas; succeed to the samadhi of all the ancestors.

Continue to live in such a way, and you will be such a person.

The treasure store will open of itself, and you may enjoy it freely.