Il-Won  is the in-des-cri-ba-ble realm of Sa-ma-dhi
the gate-way of birth and death, tran-scend-ing be-ing and non-be-ing
the o-ri-gin of  hea-ven and earth, pa-rents, fel-low be-ings, and laws
the o-ri-gi-nal na-ture of all bud-dhas , en-ligh-tened mas-ters, or-di-na-ry
peo-ple, and all liv-ing be-ings.  

Il-Won ma-ni-fests it-self as per-ma-nence and im-per-ma-nence.  
As per-ma-nent, Il-Won na-tur-al-ly un-folds it-self as the end-less worlds e-ver a-bi-ding.
As im-per-ma-nent, Il-Won ma-ni-fests in-to in-fi-nite worlds through the cy-cle of for-ma-tion, du-ra-tion, de-cay and ex-tinc-tion of the u-ni-verse, and the birth, a-ging, ill-ness, and death of all things.

Il-Won lets the four forms of life  be re-born in the six realms of ex-ist-ence  
ac-cor-ding to how we use our minds and bo-dies, pro-gres-sing or re-gres-sing, al-low-ing grace to a-rise from harm, or harm from grace.  

We vow to pro-gress, be-ing  graced, ra-ther than to re-gress, be-ing harmed.
We vow to prac-tice, mo-de-ling our-selves whole-heart-ed-ly af-ter Il-Won-Sang, the Dhar-ma-ka-ya  Bud-dha; to ba-lance our mind, heart and bo-dy; to gain wis-dom from life and u-ni-ver-sal prin-ci-ples,  and to use our mind, heart and bo-dy mind-ful-ly, un-til we at-tain the great po-wer of Il-Won, be-ing
u-ni-ted with the es-sen-tial na-ture of Il-Won.

Il-Won  is the in-des-cri-ba-ble realm of Sa-ma-dhi ;
the gate-way of birth and death, tran-scend-ing be-ing and non-be-ing;
the o-ri-gin of  hea-ven and earth, pa-rents, fel-low be-ings, and laws;
the o-ri-gi-nal na-ture of all bud-dhas , en-ligh-tened mas-ters, or-di-na-ry
peo-ple, and all liv-ing be-ings.  
Il-Won ma-ni-fests it-self as per-ma-nence and im-per-ma-nence.  
As per-ma-nent, Il-Won na-tur-al-ly un-folds it-self as the end-less worlds e-ver a-bi-ding.
As im-per-ma-nent, Il-Won ma-ni-fests in-to in-fi-nite worlds through the cy-cle of for-ma-tion, du-ra-tion, de-cay and ex-tinc-tion of the u-ni-verse, and the birth, a-ging, ill-ness, and death of all things.
Il-Won lets the four forms of life  be re-born in the six realms of ex-ist-ence  
ac-cor-ding to how we use our minds and bo-dies, pro-gres-sing or re-gres-sing, al-low-ing grace to a-rise from harm, or harm from grace.  
We vow to pro-gress, be-ing  graced, ra-ther than to re-gress, be-ing harmed.
We vow to prac-tice, mo-de-ling our-selves
whole-heart-ed-ly af-ter Il-Won-Sang, the Dhar-ma-ka-ya  Bud-dha; to ba-lance our mind, heart and bo-dy; to gain wis-dom from life and u-ni-ver-sal prin-ci-ples,  and to use our mind, heart and bo-dy mind-ful-ly, un-til we at-tain the great po-wer of Il-Won, be-ing
u-ni-ted with the es-sen-tial na-ture of Il-Won.

Bo-dhi-satt-va of Great Com-pas-sion , when prac-ti-cing deep-ly the Praj-na  Pa-ra-mi-ta   real-ized that all five ag-gre-gates  were emp-ty and be-came free from all suf-fering and dis-tress.

O  Sha-ri-pu-tra,  Form does not dif-fer from emp-ti-ness, emp-ti-ness does not dif-fer from form.  Form is emp-ti-ness, emp-ti-ness is form. The same is true of sen-sa-tions, per-cep-tions, im-pul-ses, con-scious-ness.

O  Sha-ri-pu-tra, All dhar-mas are emp-ty;  they do not ap-pear or dis-ap-pear,  are not taint-ed or pure, do not in-crease or de-crease. There-fore in emp-ti-ness  no form, no sen-sa-tions, no per-cep-tions, no im-pul-ses, no con-scious-ness. No eyes, no ears, no nose, no tongue, no bo-dy, no mind;  no form, no sound, no smell, no taste, no touch, no ob-ject of mind; no realm of eye, ear, nose, tongue, bo-dy, and mind con-scious-ness.

No ig-nor-ance, nor ex-tinc-tion of ig-nor-ance, no old age and death, nor ex-tinc-tion of them.
No suf-fering, no o-ri-gi-na-tion of suf-fering, no ces-sa-tion of suf-fering, no path; no wis-dom, al-so no a-ttain-ment with no-thing to gain.
The Bo-dhi-satt-va holds on-to noth-ing but Praj-na Pa-ra-mi-ta
there-fore the mind has no hin-drance; with-out a-ny hin-drance,  no fears ex-ist; free from de-lu-sion, one dwells in Nir-va-na . All Bud-dhas of the past, pre-sent and fu-ture de-pend on Praj-na Pa-ra-mi-ta and at-tain su-preme en-ligh-ten-ment.

There-fore know that Praj-na Pa-ra-mi-ta  is the great  man-tra , is the great en-ligh-ten-ing man-tra, is the ut-most man-tra, is the un-sur-passed and un-e-qualled man-tra, which is a-ble to el-im-i-nate all suf-fering. This is true, not false.

So pro-claim the Praj-na Pa-ra-mi-ta man-tra, which says
Ga-te, ga-te pa-ra gate para-sam ga-te, bo-dhi sva-ha  (Three times)
(Gone, Gone, Gone beyond, Gone altogether beyond!  Oh, what an Awakening!)

1.  The mind is originally free from disturbance, but disturbances arise in response to sense-objects
     let us maintain the Samadhi  of our original nature  by letting go of those disturbances.

2.  The mind is originally free from delusion, but delusions arise in response to sense-objects
     let us maintain the wisdom of our original nature by letting go of those delusions.

3.  The mind is originally free from wrong-doing, but wrong-doings arise in response to the sense-objects
     let us maintain the precepts  of our original nature by letting go of those wrong-doings.

4.  Let us replace disbelief, greed, laziness, and ignorance with faith, zeal, questioning, and dedication.

5.  Let us turn a life of resentment into a life of gratitude.

6.  Let us turn a life of dependency into a life of self-reliance.

7.  Let us turn a reluctance to learn into a willingness to learn well.  

8.  Let us turn a reluctance to teach into a willingness to teach well.

9. Let us turn a lack of public spirit into an eagerness for the public good.