SHIN JIN MEI – Response Chant.


The Great Way is not difficult Without lo!e and hate Ma%e one s$all distinction& ho e!er& If you truth ant to %no the

for those ho ha!e no preferences. E!erythin" #eco$es clear and undis"uised. 'nd Hea!en and Earth are set infinitely apart. Hold no opinions for or a"ainst anythin". Is the disease of the $ind Mind(s essential peace is distur#ed to no a!ail Where nothin" is lac%in" and nothin" is in e)cess. that e do not see the true nature of thin"s. nor in the inner feelin"s of e$ptiness. and such erroneous !ie s ill disappear #y the$sel!es. your !ery effort fills you ith acti!ity. you ill ne!er %no -neness. fail in #oth acti!ity and passi!ity& assertion and denial.

To deny the reality of thin"s is to $iss their reality. The $ore you tal% and thin% a#out it& Stop tal%in" and thin%in"& To return to the Root is to find the $eanin"& 't the $o$ent of inner enli"hten$ent The chan"es that see$in"ly occur in the e$pty orld .o not search for the truth/ .o not stay in the state of dualities If there is e!en a trace of this and that& of ri"ht and ron"& 'lthou"h all dualities co$e fro$ the -ne& When the $ind e)ists undistur#ed in the Way& nothin" in the orld can offend& When no discri$inatin" thou"hts arise

To assert the e$ptiness of thin"s is to $iss their reality. the further astray you ander fro$ the truth. and there is nothin" you ill not #e a#le to %no . #ut to pursue appearances is to $iss the Source. -ne "oes #eyond appearances and e$ptiness. We call real only #ecause of our i"norance. -nly cease to cherish opinions '!oid such pursuit carefully. the Mind0essence lost in confusion. ill #e

When thou"ht o#*ects !anish& the thin%in" su#*ect !anishes. Thin"s are o#*ects #ecause of the su#*ect 1$ind2 3nderstand the relati!ity of these t o In this e$ptiness the t o are indistin"uisha#le If you do not discri$inate #et een coarse and fine To follo the Great Way is neither easy nor difficult/ The faster they hurry& the slo er they "o& and clin"in" cannot #e li$ited Just let thin"s #e in their o n ay -#ey the nature of thin"s (your own nature2 When thou"ht is in #onda"e truth is hidden& for e!erythin" is $ur%y and unclear. What #enefits can #e deri!ed If you ish to $o!e on the -ne Way

's hen the $ind !anishes& o#*ects !anish. The $ind 1su#*ect2 is such #ecause of thin"s 1o#*ect2 and the #asic reality 4 3nity of e$ptiness. Each contains in itself the hole orld. 5ou ill not #e te$pted #y pre*udice and opinion. ,ut those ith li$ited !ie s are fearful and irresolute. E!en to #e attached to the idea of enli"hten$ent is to "o astray. 'nd there ill #e neither co$in" nor "oin". 'nd you ill al% freely and undistur#ed. 'nd the #urdenso$e practice of *ud"in" #rin"s annoyance and eariness. fro$ distinctions and separations 6 do not e!en disli%e the orld of senses and ideas.

To set up hat you li%e a"ain hat you disli%e When the deep $eanin" of thin"s is not understood The Way is perfect li%e !ast space& Indeed& it is due to our choosin" to accept or re*ect +i!e neither in the entan"le$ents of outer thin"s& ,e serene in the oneness of thin"s When you try to stop acti!ity to achie!e passi!ity 's lon" as you re$ain in one e)tre$e or the other Those ho do not li!e in the sin"le Way

do not #e attached e!en to this -ne. and hen such a thin" can no lon"er offend& it ceases to e)ist in the old ay. The old $ind ceases to e)ist.


SHIN JIN MEI – Response Chant.


Indeed& to accept the$ fully The ise $an stri!es to no "oals& There is one .har$a& not $any/ To see% the Mind ith the (discriminating) $ind Rest and unrest deri!e fro$ illusion. 'll dualities co$e fro$ i"norant inference

is identical ith true enli"hten$ent. ,ut the foolish $an fetters hi$self. .istinctions arise fro$ the clin"in" needs of the i"norant. is the "reatest of all $ista%es. In enli"hten$ent there is no li%in" and disli%in". They are li%e drea$s or flo ers in the air 4 he is a fool ho tries to "rasp the$. '#olish such thou"hts at once. 'll drea$s cease. ill naturally

When such dualities cease to e)ist To this ulti$ate truth 8or the unified $ind in accord ith the ay .ou#ts and irresolutions !anish With a sin"le stro%e e are freed fro$ #onda"e 'll is e$pty& clear& self0 illu$inatin". Here thou"hts& feelin"& %no led"e and i$a"ination In this orld of suchness To co$e directly in har$ony ith this reality In this (not t o( nothin" is separate No $atter here& hen and

e!en -neness itself ceases to e)ist. No la or description applies 'll self centered stri!in" ceases. 'nd life in true faith is possi#le. Nothin" clin"s to us and e hold to nothin". With no e)ertion of the $ind(s po er. are of no !alue.

So too

ith ,ein"

'nd Non0,ein". That ha!e nothin" to do ith this.

.on(t aste your ti$e ith dou#ts and ar"u$ents -ne thin"& all thin"s/

Mo!e a$on" and inter$in"le& ithout distinction. Is to #e ithout an)iety a#out non0perfection. ,ecause the non0dual is one ith the trustin" $ind. Words

To li!e in this reali9ation To li!e in this faith is the road to non0duality.

Gain and +oss& Ri"ht and Wron" If the eye ne!er sleeps If the $ind $a%es no discri$ination& To understand the $ystery of this -ne0 essence When all thin"s are seen e7ually No co$parisons or analo"ies are possi#le Consider $o!e$ent stationary and the stationery in $otion

There is neither self or other0than0self. Just si$ply say hen dou#t arises (Not T o(. Nothin" is e)cluded. Enli"hten$ent $eans enterin" the truth. In it a sin"le thou"ht is ten thousand years. #ut the infinite uni!erse stands al ays #efore your eyes. 8or definitions ha!e !anished and no #oundaries are seen.

The Way is #eyond lan"ua"e& it %no s no yesterday& no to$orro & no today.

The ten thousand thin"s are as they are& of sin"le essence Is to #e released fro$ all entan"le$ents. The ti$eless Self0essence is reached. In such a causeless& relationless state. ,oth $o!e$ent and rest disappear.

'nd this truth is #eyond e)tension or di$inution in ti$e or space. E$ptiness here& E$ptiness there& Infinitely lar"e and infinitely s$all& no difference/

8rederic +ecut – January :;<=


SHIN JIN MEI – Response Chant.


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