Chant Book

A scrollable Ocean Gate Chant Book is available below the Listing of Chants.

Listing of Chants A-Z

____________________________________________________________________________________________________________________________

OCEAN GATE ZEN CENTER CHANT BOOK

ROBE CHANT AFTER MORNING ZAZEN

 

DAI SAI GE DAP-PU KU

MU SO FU KU DEN-NE

HI BU NYORAI KYO

KO DO SHO SHU JO

 

GREAT ROBE OF LIBERATION

FIELD FAR BEYOND FORM AND EMPTINESS

WEARING THE TATHAGATA’S TEACHING

BENEFITING ALL BEINGS

 

GREAT ROBE OF LIBERATION

FIELD FAR BEYOND FORM AND EMPTINESS

WEARING THE TATHAGATA’S TEACHING

BENEFITING ALL BEINGS

 

++++++++++++++

All Buddhas, throughout space and time,

All honored ones, bodhisattva-mahasattvas,

Wisdom beyond wisdom,

Maha Prajna Paramita.

 

Ji ho san shi i-shi fu

Shi son bu sa mo ko sa

My ko ho ja ho ro mi

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 is no form, no sensation, no perception, no formation, no consciousness; no eyes, no ears, no nose, no tongue, no body, no mind; no sight, no sound, no smell, no taste, no touch, no object 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.”

 

Verse of the “Universal Gateway”

 Listen to the deeds of Avalokiteshvara, who aptly responds to every quarter.  With a vast pledge as deep as oceans, throughout kalpas beyond reckoning, the great Bodhisattva of Compassion served many thousands of millions of buddhas, bringing forth this great pure vow. Hearing the name and seeing the form of Compassion 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 Compassion’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 Compassion’s power the billowing waves cannot drown you. When living beings suffer hardships, burdened by immeasurable woes, the power of Compassion’s wondrous wisdom can relieve the suffering of the world. In all the various evil destinies of hell beings, hungry ghosts, and animals, the suffering of birth, old age, sickness and death are gradually relieved by Avalokiteshvara’s way. Unblemished, serene radiance, benevolent sun, dispelling all gloom, Avalokiteshvara can subdue the wind and fire of woes, clearly illuminating the world. The precepts of compassion roar like thunder, the kind heart is wondrous as great clouds, pouring down the dharma rain of sweet dew, quenching all flames of troubling passion. If there are living beings who hear this chant of Avalokiteshvara Bodhisattva, the benefits will be great   for those who come to follow compassionate deeds and enter the universal gateway.

Fukanzazengi

(by Dōgen Zenji, edited for chanting)

The Way is basically perfect and all-pervading. How could it be contingent upon practice and realization? The Dharma-vehicle is free and untrammeled. What need is there for concentrated effort? Indeed, the whole body is far beyond the world's dust. Who could believe in a means to brush it clean? It is never apart from one, right where one is. What is the use of going off here and there to practice? And yet, if there is the slightest discrepancy, the Way is as distant as heaven from earth. If the least like or dislike arises, the Mind is lost in confusion. Suppose one gains pride of understanding and inflates one's own enlightenment, glimpsing the wisdom that runs through all things, attaining the Way and clarifying the Mind, raising an aspiration to escalade the very sky. One is making the initial, partial excursions about the frontiers but is still somewhat deficient in the vital Way of total emancipation. Need I mention the Buddha, who was possessed of inborn knowledge? The influence of his six years of upright sitting is noticeable still. Or Bodhidharma's transmission of the mind-seal?--the fame of his nine years of wall-sitting is celebrated to this day. Since this was the case with the saints of old, how can we today dispense with negotiation of the Way? You should therefore cease from practice based on intellectual understanding, pursuing words and following after speech, and learn the backward step that turns your light inwardly to illuminate yourself. Body and mind of themselves will drop away, and your original face will be manifest. If you want to attain suchness, you should practice suchness without delay. For zazen, a quiet room is suitable. Eat and drink moderately. Cast aside all involvements and cease all affairs. Do not think good or bad. Do not administer pros and cons. Cease all the movements of the conscious mind, the gauging of all thoughts and views. Have no designs on becoming a Buddha. Zazen has nothing whatever to do with sitting or lying down. At the site of your regular sitting, spread out thick matting and place a cushion above it. You should have your robes and belt loosely bound and arranged in order. Then place your left palm (facing upwards) on your right palm, thumb-tips touching. Thus sit upright in correct bodily posture, neither inclining to the left nor to the right, neither leaning forward nor backward. Be sure your ears are on a plane with your shoulders and your nose in line with your navel. Place your tongue against the front roof of your mouth, with teeth and lips both shut. Your eyes should always remain open, and you should breathe gently through your nose. Once you have adjusted your posture, take a deep breath, inhale and exhale, rock your body right and left and settle into a steady, immobile sitting position. Think not-thinking. How do you think not-thinking? Non-thinking. This in itself is the essential art of zazen. The zazen I speak of is not learning meditation. It is simply the Dharma gate of repose and bliss, the practice-realization of totally culminated enlightenment. It is the manifestation of ultimate reality. Traps and snares can never reach it. Once its heart is grasped, you are like the dragon when he gains the water, like the tiger when she enters the mountain. For you must know that just there (in zazen) the right Dharma is manifesting itself and that, from the first, 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 transcendence of both un-enlightenment and enlightenment, and dying while either sitting or standing, have all depended entirely on the strength (of zazen). In addition, the bringing about of enlightenment by the opportunity provided by a finger, a banner, a needle, or a mallet, and the effecting of realization with the aid of a hossu, a fist, a staff, or a shout, cannot be fully understood by discriminative thinking. Indeed, it cannot be fully known by the practicing or realizing of supernatural powers, either. It must be deportment beyond hearing and seeing--is it not a principle that is prior to knowledge and perceptions? This being the case, intelligence or lack of it does not matter: between the dull and the sharp-witted there is no distinction. If you concentrate your effort single-mindedly, that in itself is negotiating the Way. Practice-realization is naturally undefiled. Going forward (in practice) is a matter of everydayness. In general, this world, and other worlds as well, both in India and China, equally hold the Buddha-seal, and over all prevails the character of this school, which is simply devotion to sitting, total engagement in immobile sitting. Although it is said that there are as many minds as there are persons, still they all negotiate the way solely in zazen. Why leave behind the seat that exists in your home and go aimlessly off to the dusty realms of other lands? If you make one misstep, you go astray from the Way directly before you. You have gained the pivotal opportunity of human form. Do not use your time in vain. You are maintaining the essential working of the Buddha-Way. Who would take wasteful delight in the spark from the flint stone? Besides, form and substance are like the dew on the grass, destiny like the 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 be suspicious of the true dragon. Devote your energies to a way that directly indicates the absolute. Revere the person of complete attainment who is beyond all human agency. Gain accord with the enlightenment of the buddhas; succeed to the legitimate lineage of the ancestors' samadhi. Constantly perform in such a manner and you are assured of being a person such as they. Your treasure-store will open of itself, and you will use it at will.

Birth and Death (Shōji)

 Dōgen Zenji wrote: It is said, "Because a buddha is in birth and death, there is no birth and death." It is also said, "Because a buddha is not in birth and death, a buddha is not deluded by birth and death." These statements are the essence of the words of the two Zen masters, Jiashan and Dingshan. You should certainly not neglect them, because they are the words of those who attained the Way. Those who want to be free from birth and death should understand the meaning of these words. If you search for a buddha outside birth and death, it will be like trying to go to the southern country of Yue with you spear heading towards the north, or like trying to see the Big Dipper while you are facing south; you will cause yourself to remain all the more in birth and death and lose the way of emancipation. Just understand that birth-and-death is itself nirvāna. There is nothing such as birth and death to be avoided; there is nothing such as nirvāna to be sought. Only when you realize this are you free from birth and death. It is a mistake to suppose that birth turns into death. Birth is a phase that is an entire period of itself, with its own past and future. For this reason, in buddha-dharma birth is understood as no-birth. Death is a phase that is an entire period of itself, with its own past and future. For this reason, death is understood as no-death. In birth there is nothing but birth and in death there is nothing but death. Accordingly, when birth comes, face and actualize birth, and when death comes, face and actualize death. Do not avoid them or desire them. This birth and death is the life of buddha. If you try to exclude it you will lose the life of buddha. If you cling to it, trying to remain in it, you will also lose the life of buddha, and what remains will be the mere form of buddha. Only when you don't dislike birth and death or long for them, do you enter buddha's mind. However, do not analyze or speak about it. Just set aside your body and mind, forget about them, and throw them into the house of the buddha; then all is done by buddha. When you follow this, you are free from birth and death and become a buddha without effort or calculation.

Who then continues to think? There is a simple way to become a buddha: When you refrain from unwholesome actions, are not attached to birth and death, and are compassionate toward all sentient beings, respectful to seniors and kind to juniors, not excluding or desiring anything, with no designing thoughts or worries, you will be called a buddha. Do not seek anything else.

 

 

MAKA HANNYA HA RA MITTA SHIN GYO

(Heart Sutra in Sino-Japanese)

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

  

All Buddhas, throughout space and time,

All honored ones, bodhisattva-mahasattvas,

Wisdom beyond wisdom, Maha Prajna Paramita.

[Buddhas and Ancestors Male/Temple Lineage]

 

Bibashi Butsu Daiosho Shiki Butsu Daiosho  Bishafu Butsu Daiosho Kurusōn Butsu Daiosho Kunagōnmuni Butsu Daiosho Kashō Butsu Daiosho Shakamuni Butsu Daiosho Makakashō Daiosho Anānda Daiosho Shōnawashu Daiosho Ubakikuta Daiosho Dāitaka Daiosho Mishaka Daiosho Vashumitsu Daiosho Butsudanāndāi Daiosho Fudamītta Daiosho Barishiba Daiosho Funayasha Daiosho Anabotēi Daiosho Kabimara Daiosho Nagyaharajuna Daiosho Kanadāiba Daiosho Ragorata Daiosho Sōgyanāndāi Daiosho Kayashata Daiosho Kumorata Daiosho Shayata Daiosho Vashubānzu Daiosho

Manura Daiosho Kakurokuna Daiosho Shishibodāi Daiosho Bashashita Daiosho Funyomītta Daiosho Hānnyatara Daiosho Bodāidaruma Daiosho

Tāiso Eka Daiosho Kānchi Sōsān Daiosho Dāi-I Dōshīn Daiosho Dāimān Kōnīn Daiosho Dāikān Enō Daiosho Sēigēn Gyōshi Daiosho Sekitō Kisēn Daiosho Yakusān Igēn Daiosho Ūngān Dōnjō Daiosho Tōzān Ryōkāi Daiosho Ūngodōyō Daiosho Dōān Dōhi Daiosho Dōān Kānshi Daiosho Ryozān Ēnkān Daiosho Tāiyō Kyōgēn Daiosho Tōsu Gisēi Daiosho Fuyō Dōkāi Daiosho Tānka Shijūn Daiosho Chōro Sēiryō Daiosho Tēndō Sōgaku Daiosho Sēcchō Chikān Daiosho Tēndō Nyojō Daiosho Ēihēi Dōgēn Daiosho Koūn Ejō Daiosho Tēttsū Gikāi Daiosho Kēizān Jōkīn Daiosho Gasān Jōseki Daiosho Tāigēn Sōshīn Daiosho Bāizān Mōmpōn Daiosho Jōchū Tēngīn Daiosho Shīngān Dōkū Daiosho Sēnsō Esāi Daiosho Iyoku Chōyū Daiosho Mugāi Kēigōn Daiosho Nēnshitsu Yokaku Daiosho Sēssō Hōseki Daiosho Tāiēi Zeshō Daiosho Nāmpo Gēntaku Daiosho Zōdēn Yokō Daiosho Tēnyū Sōēn Daiosho Kēn'ān Jūnsa Daiosho Chōkoku Koēn Daiosho Sēnshū Dōnko Daiosho Fudēn Gēntotsu Daiosho Dāishūn Kān'yu Daiosho Tēnrīn Kānshū Daiosho Sēssān Tetsuzēn Daiosho Fuzān Shūnki Daiosho Jīssān Mokūin Daiosho Sēngān Bōnryū Daiosho Dāiki Kyōkān Daiosho Ēnjō Gikān Daiosho Shōūn Hōzui Daiosho Shizān Tokuchu Daiosho Nānsō Shīnshu Daiosho Kānkāi Tokuōn Daiosho Kosēn Bāidō Daiosho

Gyakushitsu Sojūn Daiosho Butsumōn Sogaku Daiosho Gyokujūn So-ōn Daiosho Shōgaku Shūnryū Daiosho Hakuryu Sojun Daiosho

[Names of Women Ancestors]

Acharya Maha-paja-pati Acharya Mit-ta Acharya Ya-so-dhara Acharya Tis-sa Acharya Su-ja-ta Acharya Sun-dari-nan-da Acharya Vad-dhesi Acharya Pata-chara Acharya Vi-sak-ha Acharya Sin-gala-ka-mata Acharya Khe-ma Acharya

Up-pala-van-na Acharya Sa-ma-va-ti Acharya

Ut-tara Acharya Chan-da Acharya Ut-ta-ma Acharya Bhad-da Kun-dala-kesa Acharya Nan-dut-tara Acharya Dan-tika Acharya Sa-kula Acharya

Si-ha Acharya Dham-ma-din-na Acharya Ki-sa-go-tami Acharya Ub-biri Acharya I-si-da-si Acharya Bhad-da Kapi-lani Acharya Mut-ta Acharya Su-ma-na Acharya Dham-ma Acharya Chit-ta Acharya A-no-pa-ma Acharya Suk-ka Acharya Sa-ma Acharya Ut-pala-va-rna Acharya Shri-mala De-vi Acharya Congchi [tsong-chir] Acharya Lingzhao [ling-jee-ow] Acharya Moshan Liaoran [mo-shawn-lee-ow-run] Acharya Liu Tiemo [lee-o-tee-yeah-mo] Acharya Miaoxin [me-ow-shin] Acharya Daoshen [dao-shun] Acharya Shiji [sure-jee] Acharya Zhi’an [jer-on] Acharya Huiguang [way-goo-wong] Acharya Kongshi Daoren [kong-sure-dao-run] Acharya Yu Daopo [you-dao-po] Acharya Huiwen [way-won] Acharya Fadeng [fa-dung] Acharya Wenzhao [won-jee-ow] Acharya Miaodao [me-ow-dao] Acharya Zhitong [jer-dong] Acharya Zen-shin  Acharya Zen-zo  Acharya E-zen Acharya Ryo-nen Acharya E-gi  Acharya Sho-ga-ku  Acharya E-kan Acharya Shō-zen Acharya Mo-ku-fu So-nin Acharya Myo-sho En-kan Acharya E-kyu Acharya E-shun Acharya So-shin Acharya So-it-su Acharya Chi-yo-no


 

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 U KI U 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 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 HARA 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

All Buddhas, throughout space and time,

All honored ones, bodhisattva-mahasattvas,

Wisdom beyond wisdom,

Maha Prajna Paramita.

“Life Span of the Tathāgata” : Lotus Sutra

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 manda-rava 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, I am thought 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.  I ever make this my thought:  how can I cause the living beings  to enter into the unsurpassed way and promptly embody buddha?

ENMEI JUKKU KANNON GYO

 

Kan-ze-on

Na-mu bu-tsu

Yo bu-tsu u in

Yo bu-tsu u en

Bup-po so en

Jo ra-ku ga jo

Cho nen kan-ze-on

Bo nen kan-ze-on

Nen nen ju shin ki

Nen nen fu ri shin

 7X

 

MERGING OF DIFFERENCE AND UNITY

[COMPOSED BY SEKITO KISEN]

The mind of the great sage of India is intimately communicated between east and west people's faculties may be keen or dull but in the path there are no southern or northern ancestors the spiritual source shines clearly in the light branching streams flow in the darkness grasping things is basically delusion merging with principle is still not enlightenment each sense and every field interact and do not interact when interacting they also merge otherwise they remain in their own states forms are basically different in material and appearance sounds are fundamentally different in pleasant or harsh quality darkness is a word for merging upper and lower light is an expression for distinguishing pure and defiled the four gross elements return to their own natures like a baby taking to its mother fire heats wind moves water wets earth is solid eye and form ear and sound nose and smell tongue and taste thus in all things the leaves spread from the root the whole process must return to the source noble and base are only manners of speaking right in light there is darkness but don't confront it as darkness right in darkness there is light but don't see it as light, light and dark are relative to one another like forward and backward steps all things have their function it is a matter of use in the appropriate situation phenomena exist like box and cover joining principle accords like arrow points meeting hearing the words you should understand the source don't make up standards on your own if you don't understand the path as it meets your eyes how can you know the way as you walk progress is not a matter of far or near but if you are confused mountains and rivers block the way I humbly say to those who study the mystery don’t waste time.


 

CLOSING VERSES

(Refuges in Pali)

 

Buddham saranam gacchami

Dhammam saranam gacchami

Sangham saranam gacchami

 

Dudyam pi buddham saranam gacchami

Dudyam pi dhammam saranam gacchami

Dudyam pi sangham saranam gacchami

 

Tatyam pi buddham saranam gacchami

Tatyam pi dhammam saranam gacchami

Tatyam pi sangham saranam gacchami