Common Chants (listed alphabetically)

Chants for Before and After Dharma Talks

Immediately before a Dharma talk is given:

An unsurpassed, penetrating, and perfect Dharma
Is rarely met with
Even in a hundred thousand million kalpas.
Having it to see and listen to, to remember and accept,
I vow to taste the truth of the Tathagata's words.


At the close of the Dharma talk, the Four Great Vows:

Beings are numberless,
I vow to awaken with 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 become it.


Enmei Jukko Kannon Gyo

Kan ze on
Na mu Butsu
Yo butsu u in
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


Great Wisdom Beyond Wisdom Heart Sutra

Avalokiteshvara Bodhisattva
When practicing deeply the prajna paramita
Perceived that all five skandhas in their own being are empty
And was saved from all suffering.

"Oh 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, formations, consciousness.

Oh Shariputra, all Dharmas are marked with emptiness;
They do not appear nor disappear, are not tainted nor pure,
Do not increase nor decrease.

Therefore in emptiness, no form,
No feelings, no perceptions, no formations, no 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 until no realm of mind consciousness;
No ignorance and also no extinction of it until no old-age-and-death
And also no extinction of it; no suffering, no origination, no stopping, no path; no cognition, also no attainment.

With nothing to attain a bodhisattva depends on prajna paramita
And the mind is no hindrance.
Without any hindrance no fears exist;
Far apart from every perverted view one dwells in nirvana.
In the three worlds all buddhas depend on prajna paramita
And attain unsurpassed complete perfect enlightenment.

Therefore know the 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 that says:
“Gate, gate, paragate, parasamgate! Bodhi! Svaha!"


Hakuin Zenji’s Song of Zazen

All beings by nature are Buddha, as ice by nature is water;
Apart from water there is no ice, apart from beings no Buddha.
How sad that people ignore the near and search for truth afar,
Like someone in the midst of water crying out in thirst,
like the child of a wealthy home wandering among the poor.
Lost on the dark paths of ignorance,
We wander through the six worlds;
From dark path to dark path we wander,
When shall we be freed from birth and death?
For this the zazen of the Mahayana deserves the highest praise:
Offerings, Precepts, Paramitas, Nembutsu, atonement, practice-
The many other virtues, all arise from zazen.
Those who try zazen even once wipe away immeasurable crimes.
Where are all the dark paths then? The Pure Land is near.
Those who hear this truth even once,
And listen with a grateful heart,
treasuring it, revering it, gain blessings without end.
Much more if you turn yourself about,
And confirm your own self nature-
Self nature that is no nature - you are far beyond argument.
The oneness of cause and effect is clear, not two, not three,
The path is straight:
With form that is no form, coming and going - never astray;
With thought that is no thought,
Singing and dancing are the voice of the Law.
Boundless and free is the sky of Samadhi,
Bright the full moon of wisdom, truly is anything missing now?
Nirvana is right here, before our eyes.
This very place is the Lotus Land, this very body the Buddha.


Hymn to Prajna Paramita

Homage to the Perfection of Wisdom, the lovely, the holy. The Perfection of Wisdom gives light. Unstained, the entire world cannot stain her. She is a source of light and from everyone in the triple world she removes darkness. Most excellent are her works. She brings light so that all fear and distress may be forsaken, and disperses the gloom and darkness of delusion. She herself is an organ of vision. She has a clear knowledge of the own-being of all dharmas, for she does not stray away from it. The Perfection of Wisdom of the Buddhas sets in motion the wheel of Dharma.


Jijuyu Zanmai
(Self­-Fulfilling Samadhi by Eihei Dogen, 1200­1253)

Now, all ancestors and all Buddhas who uphold Buddha­ Dharma have made it the true path of enlightenment to sit upright practicing in the midst of self­fulfilling samadhi. Those who attained enlightenment in India and China followed this way. It was done so because teachers and disciples personally transmitted this excellent method as the essence of the teaching. In the authentic tradition of our teaching, it is said that this directly transmitted, straightforward Buddha­Dharma is the unsurpassable of the unsurpassable. From the first time you meet a master, without engaging in incense offering, bowing, chanting Buddha's name, repentance, or reading scriptures, you should just wholeheartedly sit, and thus drop away body and mind.

When even for a moment you express the Buddha's seal in the three actions by sitting upright in samadhi, the whole phenomenal world becomes the Buddha's seal and the entire sky turns into enlightenment. Because of this all Buddha Tathagatas as the original source increase their Dharma bliss and renew their magnificence in the awakening of the Way. Furthermore, all beings in the ten directions and the six realms, including the three lower realms, at once obtain pure body and mind, realize the state of great emancipation, and manifest the original face. At this time, all things realize correct awakening; myriad objects partake of the Buddha body; and sitting upright under the bodhi tree, you immediately leap beyond the boundary of awakening. At this moment you turn the unsurpassably great Dharma wheel and expound the profound wisdom, ultimate and unconditioned. Because such broad awakening resonates back to you and helps you inconceivably, you will in zazen unmistakably drop away body and mind, cutting off the various defiled thoughts from the past, and realize essential Buddha­Dharma. Thus you will raise up Buddha activity at innumerable practice places of Buddha Tathagatas everywhere, cause everyone to have the opportunity of ongoing Buddhahood, and vigorously uplift the ongoing Buddha­Dharma. Because earth, grass, trees, walls, tiles, and pebbles all engage in Buddha activity, those who receive the benefit of wind and water caused by them are inconceivably helped by the Buddha's guidance, splendid and unthinkable, and awaken intimately to themselves. Those who receive these water and fire benefits spread the Buddha's guidance based on original awakening. Because of this, all those who live with you and speak with you will obtain endless Buddha virtue and will unroll widely inside and outside of the entire universe, the endless, unremitting, unthinkable, unnamable Buddha­Dharma.

All this, however, does not appear within perception, because it is unconstructedness in stillness – it is immediate realization. If practice and realization were two things, as it appears to an ordinary person, each could be recognized separately. But what can be met with recognition is not realization itself, because realization is not reached by a deluded mind. In stillness, mind and object merge in realization and go beyond enlightenment; nevertheless, because you are in the state of self­fulfilling sam"dhi, without disturbing its quality or moving a particle you extend the Buddha's great activity, the incomparably profound and subtle teaching. Grass, trees, and lands which are embraced by this teaching together radiate a great light and endlessly expound the inconceivable, profound Dharma. Grass, trees, and walls bring forth the teaching for all beings, common people as well as sages. And they in accord extend this Dharma for the sake of grass, trees, and walls. Thus, the realm of self­awakening and awakening others invariably holds the mark of realization with nothing lacking, and realization itself is manifested without ceasing for a moment.

This being so, the zazen of even one person at one moment imperceptibly accords with all things and fully resonates through all time. Thus in the past, future, and present of the limitless universe this zazen carries on the Buddha's teaching endlessly. Each moment of zazen is equally wholeness of practice, equally wholeness of realization. This is not only practice while sitting, it is like a hammer striking emptiness: before and after, its exquisite peal permeates everywhere. How can it be limited to this moment? Hundreds of things all manifest original practice from the original face; it is impossible to measure. Know that even if all Buddhas of the ten directions, as innumerable as the sands of the Ganges, exert their strength and with the Buddhas' wisdom try to measure the merit of one person's zazen, they will not be able to fully comprehend it.


Lotus Sutra’s Life Span of the Tathagata

Since I attained Buddhahood, the number of kalpas that have passed is incalculable hundreds, thousands, myriads, and billions of long eons. Constantly I have voiced the Dharma, teaching countless millions of living beings, so that they entered the Buddha Way; all this for immeasurable kalpas.

In order to liberate all beings, as skillful means I appear to have entered nirvana; yet truly I am not extinct, ever dwelling here to voice the Dharma. I forever abide in this world, but use my powers of spiritual penetration so that confused living beings, though nearby, fail to see me. All those viewing me as extinct everywhere venerate my relics; all harbor feelings of yearning, and arouse adoring hearts. When beings have become sincerely faithful, honest and upright, with gentle intention, wholeheartedly wishing to behold the Buddha, not begrudging their own bodily lives, then I and the assembled sangha appear together on sacred Vulture Peak. Then I tell the living beings that in this world I abide without end, by the power of expedient means, appearing to be extinct, or not.

Other lands contain living beings, reverent with faith aspiring; among them as well, I give voice to supreme Dharma. You who do not hear this only suppose I am passed into extinction. I behold the living beings, drowning in the sea of suffering. Hence I do not reveal myself, but set them all to yearning, till when their hearts are filled with longing, I then emerge and proclaim the Dharma. With such pervasive spiritual power, for uncountable kalpas I abide on sacred Vulture Peak, and every other dwelling place.

When living beings see the kalpa's end, with all consumed in a great blaze, my domain stays serene and calm, ever filled with human and heavenly beings, gardens and groves, pavilions and palaces, adorned with every kind of gem, and jeweled trees lush with flowers and fruit, where living beings delight and play. The heavenly beings beat celestial drums, ever making pleasing music, showering white mandarava flowers over Buddha and the great assembly. My pure land is not destroyed, yet all view it as ravaged by fire, so that fear and distress pervade everywhere

The beings vexed with their offenses, caused by their unwholesome karma, through vast rounds of kalpas, hear not the name of the Three Treasures. But those who practice virtuous deeds, are gentle, upright, and sincere, these all see that I exist, abiding here, proclaiming Dharma. At times for the sake of that assembly, I describe Buddha's life span as immeasurable; for those who after great lengths see the Buddha, I explain how rarely Buddha is encountered. Such is the power of my wisdom, with beams of insight shining beyond measure; this life span of countless kalpas was gained from long­ cultivated practice. You who are possessed of wisdom, in regards to this, entertain no doubts; cast them off, forever ended, for Buddha's words are true, not false.

Like the good physician who with skillful means, in order to cure his delirious children, although truly alive spreads word he is dead yet cannot be charged with falsehood, I too, as parent of the world, savior of all suffering and afflicted, for the sake of confused, worldly people, although truly living, am thought to be extinct. If due to always seeing me, their hearts become selfish and arrogant, dissolute and set on the five desires, they would fall into evil destinies. I always know which living beings practice the Way, and which do not; in accord with what their salvation requires, I give voice to the various teachings, ever making this my thought: how can I cause the living beings to enter into the unsurpassed way and promptly embody Buddha?


Maka Hannya Haramitta Shin Gyo

Kan ji zai bo satsu gyo jin hannya ha ra mitta
Ji sho ken go on kai ku do issai 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 Bodaisatta
E  hannya ha ra mitta ko shin mu ke ge
Mu ke ge ko mu u ku fu on ri issai ten do
Mu so ku gyo ne han san ze sho butsu e hannya
Ha ra mitta ko toku a noku ta ra san myaku san bo
Dai ko chi hannya ha ra mitta ze dai jin shu ze
Dai myo shu ze mu jo shu ze mu to do shu no jo
Issai ku shin jitsu fu ko ko setsu hannya ha ra mitta
Shu soku setsu shu watsu
Gya te gya te ha ra gya te hara so gya te
Bodhi sowa ka hannya shin gyo


Metta Sutta

This is what should be accomplished by the one who is wise,
Who seeks the good and has obtained peace:

Let one be strenuous, upright and sincere,
Without pride, easily contented and joyous.
Let one not be submerged by the things of the world.
Let one not take upon one's self the burden of riches.
Let one's senses be controlled.
Let one be wise but not puffed up,
And let one not desire great possessions, even for one's family.
Let one do nothing that is mean or that the wise would reprove.
May all beings be happy.
May they be joyous and live in safety.

All living beings, whether weak or strong,
In high or middle or low realms of existence,
Small or great, visible or invisible, near or far,
Born or to be born, may all beings be happy.
Let no one deceive another, nor despise any being in any state;
Let none by anger or hatred wish harm to another.

Even as a mother at the risk of her life watches over and
Protects her only child, so with a boundless mind should one
Cherish all living things, suffusing love over the entire world,
Above, below, and all around, without limit; so let one cultivate
An infinite good will toward the whole world.

Standing or walking, sitting or lying down, during all one's
Waking hours, let one practice the way, with gratitude.

Not holding to fixed views, abandoning vague discussions,
Endowed with insight, freed from sense appetites,
One who achieves the Way will be freed
From the duality of birth and death.


Prayer for Peace (by Maylie Kushin Seisho Scott)

May I be well, loving, and peaceful. May all beings be well, loving, and peaceful. May I be at ease in my body, feeling the ground beneath my seat and feet, letting my back be long and straight, enjoying breath as it rises and falls and rises. May I know and be intimate with body mind, whatever its feeling or mood, calm or agitated, tired or energetic, irritated or friendly.  Breathing in and out, in and out, aware, moment by moment, of the risings and passings. May I be attentive and gentle towards my own discomfort and suffering. May I be attentive and grateful for my own joy and well-being. May I move towards others freely and with openness. May I receive others with sympathy and understanding. May I move towards the suffering of others with peaceful and attentive confidence. May I recall the Bodhisattva of compassion; her 1,000 hands, her instant readiness for action. Each hand with an eye in it, the instinctive knowing what to do. May I continually cultivate the ground of peace for myself and others and persist, mindful and dedicated to this work, independent of results. May I know that my peace and the world's peace are not separate; that our peace in the world is a result of our work for justice. May all beings be well, happy, and peaceful.


Robe Chant

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 nyorai 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.


Sandokai: The Identity of Relative and Absolute

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.


Setting in Motion the Wheel of Dhamma Sutta

Thus have I heard. Once the Blessed One was living in the Deer Park at Isipatana, near Varanasi. There he addressed the group of five monks: 'Monks, these two extremes ought not to be practiced by one who as gone forth from the worldly life. What are the two? There is devotion to pursuing sense pleasures, which is degrading, common, the way of ordinary people, unworthy and unprofitable; and there is devotion to self-mortification, which is painful, unworthy and unprofitable.

'Avoiding both these extremes, the Tathagata has realized the Middle Way: it gives vision, it gives knowledge, and it lead to peace, to insight, to awakening, to freedom. And what is that Middle Way...? It is simply the Noble Eightfold Path, namely, right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is the Middle Way realized by the Tathagata, which gives vision, which gives knowledge, and which leads to peace, to insight, to awakening, to freedom.

'The Noble Truth of suffering is this: Birth is suffering; aging is suffering; sickness is suffering; death is suffering; sorrow and lamentation, pain, grief and despair are suffering; association with the unpleasant is suffering; separation from the pleasant is suffering; not to get what one wants is suffering--in brief, grasping the five aggregates is suffering.

'The Noble Truth of the origin of suffering is this: It is craving which produces renewal of being, bound up with passionate greed. It finds fresh delight now here and now there, namely, craving for sense-pleasures; craving for being; and craving for non-being.

'The Noble Truth of the cessation of suffering is this: It is the complete cessation of that very craving, giving it up, renouncing it; letting go of it, emancipating oneself from it.

'The Noble Truth of the way leading to the cessation of suffering is this: It is simply the Noble Eightfold Path, namely right view; right thought; right speech; right action; right livelihood; right effort; right mindfulness; right concentration.

"This is the Noble Truth of suffering": such was the vision, the knowledge, the wisdom, the awareness, the light, that arose in me with regard to things not heard before. "This suffering, as a noble truth, must be fully understood": such was the vision... "This suffering, as a noble truth, has been fully understood": such was the vision...

' "This is the Noble Truth of the origin of suffering": such was the vision... "This origin of suffering, as a noble truth, must be abandoned": such was the vision... "This origin of suffering, as a noble truth has been abandoned": such was the vision...

' "This is the Noble Truth of the cessation of suffering": such was the vision... "This cessation of suffering, as a noble truth, must be realized": such was the vision... "This cessation of suffering, as a noble truth, has been realized": such was the vision....

' "This is the Noble Truth of the way leading to the cessation of suffering": such was the vision... "This way leading to the cessation of suffering, as a noble truth, must be followed": such was the vision... "This way leading to the cessation of suffering, as a noble truth, has been followed": such was the vision, the knowledge, the wisdom, the awareness, the light, that arose in me with regard to things not heard before.

'As long as my vision of true knowledge was not fully clear in these three aspects, in these twelve ways, regarding the Four Noble Truths, I did not claim to have realized the perfect awakening that is supreme in the world with its gods, devils, and highest divinity, in this world with its contemplatives and priests, with its monarchs and people. But when my vision of true knowledge was fully clear in these three aspects, in these twelve ways, regarding the Four Noble Truths, then I claimed to have realized the perfect awakening that is supreme in the world with its gods, devils, and highest divinity, in this world with its contemplatives and priests, with its monarchs and people. And the vision and knowledge arose in me thus: My heart's deliverance is unshakable. This is my last birth. Now there is no more renewal of being.'

This the Blessed One said. The group of five monks was glad, and they rejoiced at his words.


Shosai Myo Kichijo Dharani

(Wondrous and Auspicious Dharani for Removing Hindrances)

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 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 ei so mo ko


Song of the Grass Hut (Sekito Kisen, 700-790 CE)

I've built a grass hut where there's nothing of value.

After eating, I relax and enjoy a nap.

When it was completed, fresh weeds appeared.
Now it's been lived in - covered by weeds.
The person in the hut lives here calmly,
Not stuck to inside, outside, or in between.
Places worldly people live, he doesn't live.
Realms worldly people love, he doesn't love.
Though the hut is small, it includes the entire world.
In ten square feet, an old man illumines forms and their nature.

A Great Vehicle bodhisattva trusts without doubt.
The middling or lowly can't help wondering,
Will this hut perish or not?Perishable or not, the original master is present,

not dwelling south or north, east or west.
Firmly based on steadiness, it can't be surpassed.

A shining window below the green pines --
Jade palaces or vermilion towers can't compare with it.
Just sitting with head covered, all things are at rest.
Thus, this mountain monk doesn't understand at all.

Living here he no longer works to get free.
Who would proudly arrange seats, trying to entice guests?
Turn around the light to shine within, then just return.

The vast inconceivable source can't be faced or turned away from.
Meet the ancestral teachers, be familiar with their instruction.
Bind grasses to build a hut, and don't give up.Let go of hundreds of years and relax completely.

Open your hands and walk, innocent.

Thousands of words, myriad interpretationsAre only to free you from obstructions.

If you want to know the undying person in the hut,

Don't separate from this skin bag here and now.


Song of the Jewel Mirror Samadhi (Hokyo Zammai by Tozan Ryokai, 807­869)

The teaching of thusness has been intimately communicated by Buddhas and ancestors. Now you have it, so keep it well. Filling a silver bowl with snow, hiding a heron in the moonlight – taken as similar they're not the same; when you mix them, you know where they are. The meaning is not in the words, yet it responds to the inquiring impulse. 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 depict it in literary form is to stain it 
with defilement. It is bright just at midnight, it doesn't appear at dawn. It acts as a guide for beings, its use removes all pains. Although it is not fabricated, it is not without speech. It is like facing a jewel mirror; form and image behold each other – you are not it, in truth it is you. Like a babe in the world, in five aspects complete; it does not go or come, nor rise nor stand. “Baba wawa” – is there anything said or not? Ultimately it does not apprehend anything because its speech is not
 yet correct. It is like the six lines of the illumination hexagram: relative and ultimate interact – piled up, they make three, the complete transformation makes five. It is like the taste of the five ­flavored herb, like a diamond thunderbolt. Subtly included within the true, inquiry and response come up together. Communing with the source, travel the pathways, embrace the territory and treasure the road. Respecting this is fortunate; do not neglect it. Naturally real yet inconceivable, it is not within the province of delusion or enlightenment. With causal conditions, time and season, quiescently it shines bright. In its fineness it fits into spacelessness, in its greatness it is utterly beyond location. A hairsbreadth's deviation will fail to accord with the proper attunement. Now there are sudden and gradual in which teachings and approaches arise. Once basic approaches are distinguished, then there are guiding rules. But even though the basis is reached and the approach comprehended, true eternity still flows. Outwardly still while 
inwardly moving, like a tethered colt, a trapped rat – the ancient sages pitied them and bestowed upon them the teaching. According to their delusions, they called black as white; when erroneous imaginations cease, the acquiescent mind realizes itself. If you want to conform to 
the ancient way, please observe the sages of former times. When about to fulfill the way of Buddhahood, one gazed at a tree for ten eons, like
a battle­ scarred tiger, like a horse with shanks gone gray. Because 
there is the common, there are jewel pedestals, fine clothing; because there is the startlingly different, there are house cat and cow. Yi with his archer's skill could hit a target at a hundred paces. But when arrow­ points meet head on, what has this to do with the power of skill? When the wooden man begins to sing, the stone woman gets up dancing; it’s not within reach of feeling or discrimination – how could it admit of consideration in thought? Ministers serve their lords, children obey their parents; not obeying is not filial and not serving is no help. Practice secretly, working within, like a fool, like an idiot. Just to continue in this way is called the host within the host.


Song of the Trusting Mind (partial translation of the Shinjinmei by Kanchi Sosan, d.606)

The Great Way is not difficult for those who hold no preferences. When longing and aversion are both absent, everything becomes clear and undisguised. Make the smallest distinction, however, and heaven and earth are infinitely set apart. If you wish to see the truth, then hold no opinion for or against. The struggle of likes and dislikes is the disease of the mind. When the deep meaning of things is not understood, the mind's essential peace is disturbed to no avail. The Way is perfect like vast space, where nothing is lacking and nothing is extra. Indeed, it is due to our choosing or rejecting that we do not see thus. Live neither in entanglement with things, nor passively in emptiness. Be serene without striving activity in the oneness of things, and such erroneous views will disappear by themselves. When you try to stop activity to achieve passivity, your very effort fills you with activity. As long as you remain in one extreme or the other, you will never know oneness. Those who do not live in the single Way fail in both activity and passivity, assertion and denial. To deny the existence of things is to get stuck in existence; to assert the emptiness of things is to turn away from emptiness. The more you talk and think about it, the further astray you wander from the truth. Stop talking and thinking and there is nothing you will not be able to know. To return to the root is to find the meaning, but to pursue appearances is to miss the source. At the moment of turning the light of awareness around, there is going beyond appearance and emptiness. The changes that appear to occur in the empty world we call real only because of ignorance. Do not search for the truth; only cease to hold opinions. Dualistic constructs do not abide, so take care not to pursue them. If there is even a trace of this and that, right and wrong, the mind will be lost in confusion. Although all dualities come from the one, do not be attached even to this one. When the one mind is unborn, nothing in the world can offend, and when a thing can no longer offend it ceases to exist in the old way. When no discriminating thoughts arise, the old mind ceases to exist.