{"collection":"Buddhism","html_url":"https://unchartedknowledge.5gfusion.net/browse/bud/zen/fm/fm.htm","path":"bud/zen/fm/fm.htm","source_url":"https://sacred-texts.com/bud/zen/fm/fm.htm","text":"Faith Mind\n Inscription\nHsin-hsin Ming\nBy Third Ch'an Patriarch\n Chien-chih Seng-ts'an\n\u00a0\n\u00a0\nContents\nTitle of the Text\nAuthor of the Text\nProblem of Authorship\nWritten Sources of the Text\nThe Hsin-hsin Ming\nThe Original Text\nThe Text with Japanese \"Current\n Characters\" (T\u00f5y\u00f5 Kanji)\nTranslation of the Text\nChinese and Japanese Transcriptions of\n the Text\nAn Analysis of the Hsin-hsin Ming\nTwo Mainstream Translations of the Hsin-hsin\n Ming\nAnother Verse Attributed to Chien-chih\n Seng-ts'an\nBibliography\n\u00a0\n\u00a0\n\u00a0\n\u4fe1\u5fc3\u9298\nHsin-hsin Ming (Wade-Giles)\nXinxin Ming (Pinyin) Xin4xin1 Ming2\nShinjinmei (or Shinjin no Mei) (Japanese)\nSinsim Myong (Korean)\nLiterally, Believing\n Heart (Mind) Inscription or Faith-Heart (Mind) Inscription\n\u00a0\nVarious Translations\n of the Title\nDifferent Western and\n Eastern translators have rendered the title \"Hsin-hsin Ming\" in different\n ways:\n1.\u00a0\u00a0 Trust\n Mind Inscription (Hae Kwang)\n2.\u00a0\u00a0 Inscription on Trust in the Mind\n (Burton Watson)\n3.\u00a0\u00a0 Inscribed On the Believing Mind\n (Daisetsu Teitar\u00f5 Suzuki)\n4.\u00a0\u00a0 On Believing in Mind (Daisetsu\n Teitar\u00f5 Suzuki)\n5.\u00a0\u00a0 Words Inscribed on the Believing\n Mind (Heinrich Dumoulin)\n6.\u00a0\u00a0 Verses On the Faith Mind (Richard\n B. Clarke)\n7.\u00a0\u00a0 On Faith in Mind (Dusan Pajin)\n8.\u00a0\u00a0 Faith in Mind (Sheng-yen)\n9.\u00a0\u00a0 Trusting\n In Mind\u00a0(Hae Kwang)\n10. On Trust in the Heart\n (Christmas Humphreys)\n11. Trust in the Heart\n (Thomas Cleary)\n12. Poem on the Trust in\n the Heart (Thomas Cleary)\n13. Trusting In Mind\n (Stanley Lombardo)\n14. Song of Trusting the\n Heart (translator unknown)\n15. A Poetical Manuscript\n on Belief in the Mind (Katsuki Sekida)\n16. The Mind of Absolute\n Trust (Stephen Mitchell)\n17. The Mind of Absolute\n Trust (Robert F. Olson)\n18. The Perfect Way\n (translator unknown)\n\u00a0\n\u00a0\n\u9451\u667a\u50e7\u74a8\nChien-chih Seng-ts'an (Wade-Giles)\nJianzhi Sengcan (Pinyin) Jian4zhi4 Seng1can4\nKanchi S\u00f5san (Japanese)\n\u00a0\n\"Seng-ts'an\" is the Buddhist\n name of the author of the Hsin-hsin Ming, it means \"Jewel of the [Buddhist]\n Community.\" (Lit. \"Sangha-jewel.\")\n\"Chien-chih\" is an honorary\n title given to Seng-ts'an after his death, by Emperor Hs\u00fcan-tsung (Gens\u00f5) of the T'ang dynasty. It means\n \"Mirrorlike Wisdom.\"\n\u00a0\nChien-chih Seng-ts'an, the third Ch'an patriarch in China, is\n also known as:\n\u2022 Ch'an master Seng-ts'an (Seng-ts'an\n Ch'an-shih;\n S\u00f5san Zenji\n \u50e7\u74a8\u79aa\u5e2b)\n\u2022 The third\n patriarch Ch'an\n master Seng-ts'an\n (San-tsu Seng-ts'an Ch'an-shih; Sanso S\u00f5san Zenji \u4e09\u7956\u50e7\u74a8\u79aa\u5e2b)\n\u2022 Great master Chien-chih (Chien-chih Ta-shih; Kanchi Daishi \u9451\u667a\u5927\u5e2b)\n\u2022 The third\n patriarch great master Seng-ts'an (San-tsu Seng-ts'an Ta-shih; Sanso S\u00f5san\n Daishi \u4e09\u7956\u50e7\u74a8\u5927\u5e2b)\n\u00a0\nSeng-ts'an is Buddhist name of the\n third patriarch, his real name is unknown. The following quotations contain\n information about Chien-chih Seng-ts'an, about which very little is known:\n\u00a0\nAbout Seng-ts'an\nS\u00f5san S\u00eang-ts'an. The third patriarch in\n the lineage of the Chinese Zen Sect. In 592 he initiated Tao-hsin (D\u00f5shin) into the profound\n doctrines of zen.\n He died in 606. After his death, he was given the title of Chien-chih\n ch'an-shih\n (Kanchi-zenji)\n by Emperor Hs\u00fcan-tsung (Gens\u00f5) of the T'ang (T\u00f5) Dynasty. The Hsin-hsin-ming (Shinjimmei) was written by him.\n(Japanese-English\n Buddhist Dictionary\n 342)\n\u00a0\nWe have little\n information about the life of the Third Patriarch. His birthplace and birth\n date are unknown. According to the Denko-roku (\"The Transmission\n of the Lamp\"), written by Keizan Zenji (1268-1325), he was a layman over\n forty years old suffering from leprosy when when he met the Second Patriarch,\n Hui-k'o (Jap: Eka), for the first time in 551 c.e. Being deeply impressed with this layman's capacity for\n the Dharma, Hui-k'o shaved the Third Patriarch's head and named him Seng-ts'an\n (Jewel of the Community). He was gradually cured of his illness and, after they\n had been practicing together for two years, Hui-k'o gave him the robe and bowl\n signifying the transmission of the Dharma.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Anticipating the\n persecution of Buddhists in China prophesied by Bodhidharma, Hui-k'o ordered\n his successor to hide in the mountains and not to teach. The Third Patriarch\n remained in seclusion at Ch'ung-kung shan and Ssu-k'ung shan for over\n twenty-four years. He later met the monk Tao-hsin and transmitted the Dharma to\n him. After that, the Third Patriarch moved to Lo-fu shan, located northeast of\n Kung-tung (Canton), for three years. Then he returned\n to Ch'ung-kung shan and died there in 606 c.e. It is said that he passed away standing\n under a big tree with his palms together in gassho.\n(The Eye\n That Never Sleeps xv-xvi, Introduction of Hakuyu Taizan Maezumi Roshi)\n\u00a0\nA Brief History of Seng-ts'an\nThe author of this\n Buddhist \"hymn,\" Sengtsan (Sosan), the third (Chinese) Zen patriarch\n from Dharma, the first Chinese and the twenty-eighth Indian Zen patriarch,\n lived during the sixth century, dying in 606 A.D. His place of origin is\n unknown. The conversion of Sengtsan at the hands of Huike (Eka), the Second\n Patriarch, is recorded in the \"Chuantenglu\" (\"Dentoroku\"),\n Part 3:\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Sengtsan asked\n Huike, saying, \"I am diseased: I implore you to cleanse me of my\n sin\". Huike said, \"Bring me your sin and I will cleanse you of\n it\". Sengtsan thought for awhile; then said, \"I cannot get at\n it\". Huike replied, \"Then I have cleansed you of it\".\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Sengtsan realized,\n not simply in his mind, but in every bone of his body, that his sinfulness was\n an illusion, one with that of the illusion of self. As soon as we are aware of\n our irresponsibility, all the cause of misbehaviour disappears in so far as the\n cause, (the illusion of the self) is removed. If we have no self, it cannot\n commit sin. Yet, it must be added, \"I can't see how you and I, who don't\n exist, should get to speaking here, and smoke our pipes, for all the world like\n reality\". (Stevenson, \"Fables\")\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 He became the\n disciple of the Second Patriarch and practiced austerities and led a life of\n devotion and poverty, receiving the bowl and the robe, insignia of the\n transmission through Bodhidharma, the First Patriarch (of China) of the Buddha\n Mind. At this time, one of the periodic persecutions of Buddhism broke out.\n Sutras and images were burned wholesale; monks and nuns were returned to the\n lay life. Sengtsan wandered for fifteen years all over the country, avoiding\n persecution. In 592, he met Taohsin (Doshin), who became the Fourth Patriarch.\n (R. H. Blyth)\n\u00a0\nSeng-ts'an (Jap.\n S\u00f5san), d. 606?; the third patriarch (soshigata) of Ch'an (Zen) in\n China; the dharma successor (hossu) of Hui-k'o and the master of Tao-hsin. Hardly\n any details are known of the life of the third patriarch. There are, however,\n many legends about him and his meeting with Hui-k'o. According to one of these\n legends Seng-ts'an was suffering from leprosy when he met the second patriarch.\n Hui-k'o is supposed to have encountered him with the words, \"You're\n suffering from leprosy; what could you want from me?\" Seng-ts'an is\n supposed to have replied, \"Even if my body is sick, the heart-mind (kokoro) of a sick person is no\n different from your heart-mind.\" This convinced Hui-k'o of the spiritual\n capacity of Seng-ts'an; he accepted him as a student and later confirmed him as\n his dharma successor and the thirtieth patriarch (third Chinese patriarch) in\n the lineage of Ch'an (Zen), which begins with Shakyamuni Buddha.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The incident that\n marked the \"transmission from heart-mind to heart-mind\" (ishin-denshin) from Hui-k'o to\n Seng-ts'an is given in the Denk\u00f5-roku as follows:\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The thirtieth\n patriarch Kanchi Daishi [daishi, \"great master\"] went for\n instruction) to the twenty-ninth patriarch and asked, \"The body of the\n student is possessed by mortal illness. I beg you, master, wipe away my\n sins.\"\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The patriarch [Hui-k'o]\n said, \"Bring me your sins here, and I'll wipe them away for you.\"\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The master\n [Seng-ts'an] sat in silence for a while, the said, \"Although I've looked\n for my sins, I can't find them.\"\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The patriarch said,\n \"In that case I've already thoroughly wiped away your sins. You should\n live in accordance with Buddha, dharma, and sangha\" [samb\u00f5].\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 It is said that\n during the Buddhist persecution of the year 574, Seng-ts'an had to feign mental\n illness in order to escape execution, and that finally he went into hiding for\n ten years on Mount Huan-kung. His mere presence there is said to have pacified\n the wild tigers, which until that time had caused great fear among the local\n people. The authorship of Hsin-hsin-ming (Jap. Shinjinmei) is attributed to\n Seng-ts'an. It is one of the earliest Ch'an writings. It expounds Ch'an basic\n principles in poetic form and shows strong Taoist influence. The Hsin-hsin-ming begins with a famous\n sentence, which comes up again and again in Ch'an (Zen) literature (for\n instance, in example of the Pi-yen-lu): \"The venerable way is not difficult at\n all; it only abhors picking and choosing.\" In this early Ch'an poem, the\n fusion, typical for later Ch'an (Zen), of the mutually congenial teachings of\n Mah\u00e2y\u00e2na Buddhism and Taoism appears for the first time.\n(The Encyclopedia of\n Eastern Philosophy and Religion 311)\n\u00a0\nNext to Hui-k'\u00ea\n came S\u00eang-ts'an, who succeeded as the third patriarch. The interview\n between master and disciple took place in this manner: A layman of forty\n troubled with f\u00eang-yang1 according to the Records, came to Hui-k'\u00ea\n and asked:\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 'I am suffering from\n f\u00eang-yang; pray cleanse me of my sins.'\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 'Bring\n your sins here,' said Hui-k'\u00ea,\n 'and I will cleanse you of them.'\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The lay-disciple was\n silent for a while but finally said, 'As I seek my sins, I find them\n unattainable.'\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 'I have then\n finished cleansing you altogether. You should thenceforth take refuge in the\n Buddha, Dharma, and Samgha (Brotherhood), and abide therein.'\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 'As I stand before\n you, O master,' asked S\u00eang-ts'an, 'I know that you belong to the\n Brotherhood, but pray tell me what are the Buddha and the Dharma?'\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Replied the master:\n 'Mind is the Buddha, Mind is the Dharma; and the Buddha and the Dharma are not\n two. The same is to be said of the Brotherhood (samgha).'\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 This satisfied the\n disciple, who now said, 'Today for the first time I realize that sins are\n neither within nor without nor in the middle; just as Mind is, so is the\n Buddha, so is the Dharma; they are not two.'2\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 He was then ordained\n by Hui-k'\u00ea as a Buddhist monk, and after this he fled from the world\n altogether, and nothing much of his life is known. This was partly due to the\n persecution of Buddhism carried on by the Emperor of the Chou dynasty. It was\n in the twelfth year of K'ai-huan of the Sui dynasty (a.d. 592), that he found a disciple worthy to be his\n sucessor. His name was Tao-hsin. He asked the master:\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 'Pray show me the\n way to deliverance.'\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 'Who has ever put\n you in bondage.'\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 'Nobody,'\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 'If so,' said the\n master, 'why should you ask for deliverance?'\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 This put the young\n novice on the way to final enlightenment, which he attained after many years'\n study under the master. When S\u00eang-ts'an thought that the time was ripe to\n consecrate him as his successor in the faith, he handed him, as the token of the\n rightful transmission of the Law, the robe which had come down from\n Bodhidharma, the first patriarch of Zen in China. He died in a.d. 606. While much of his life is\n obscure, his thought is gleaned from a metrical composition known as Hsin-hsin-ming, or 'Inscribed on the\n Believing Mind', which is one of the most valuable contributions by the masters\n to the interpretation of Zen teaching.\n(Essays in Zen\n Buddhism \u2013 First Series 195-6)\n1 Understood by some to\n be leprosy. (Essays in Zen Buddhism \u2013 First Series 195 n.1)\n2 In the Vimalak\u00eerti, chapter iii, 'The\n Disciples', we have the following: 'Do not worry about the sins you have\n committed, O monks,' said Vimalak\u00eerti. 'Why?' Because sins are in their\n essence neither within nor without nor in the middle. As the Buddha taught us,\n all things are defiled when Mind is defiled; all things are pure when Mind is\n pure; and Mind is neither within nor without nor in the middle. As is Mind, so\n are sins and defilements, so are all things \u2013 they never transcend the suchness\n of truth.'\n(Essays in Zen\n Buddhism \u2013 First Series 195 n.2)\n\u00a0\nSeng-ts'an in the Transmission\n of the Light\nTranslation of chapter 31 of the Transmission of the\n Light1, by Japanese Zen Master Keizan J\u00f5kin2 (1268-1325):\n\u00a0\nSengcan said to the Zen\n master Huike, \"I am riddled with sickness; please absolve me of my\n sin.\" Huike said, \"Bring me your sin and I will absolve you.\"\n After a long pause, Sengcan said, \"When I look for my sin I cannot find\n it.\" Huike said, \"I have absolved you. You should live by the Buddha,\n the Teaching, and the Community.\"\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 It is not known\n where Sengcan came from. When he visited Zen master Huike, he was a layman over\n forty years of age. He did not say his name, but came to the Zen master and\n asked for relief from his illness, as told in the story.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 When Huike told him\n to live by the Buddha, the Teaching, and the Community, Sengcan said, \"I\n can see you are a monk, a member of the Buddhist community; what are the Buddha\n and the Teaching?\" Huike said, \"This mind is Buddha, this mind is the\n Teaching; the Teaching and the Buddha are not separate. This is also true of\n the Community.\"\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Sengcan said,\n \"Today for the first time I have realized that the essence of sin is not\n inside, not outside, not in between. So it is also of mind. Buddha and the\n Teaching are not separate either.\" Huike regarded him as having the\n capacity for the teching, so he had him ordained as a monk and named him\n Sengcan, which means \"Light of the Religious Community.\" After this\n his sickness gradually healed.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Sengcan attended Huike\n for two years. Then Huike said to him, \"The great teacher Bodhidharma came\n here to China from India, and gave me both the robe and the teaching. Now I\n entrust them to you.\" He also said, \"Although you have attained the\n teaching, for the time being you should go into the mountains and not teach\n publicly. There will be trouble in this country.\"\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Sengcan said,\n \"Since you know about this, please give me some instructions.\" Huike\n said. \"It is not that I know \u2013 this is the prediction given to\n Bodhidharma by Prajnatara, who said, 'Inside the heart is auspicious, but\n outside is bad luck.' According to my calculations, this prediction refers to\n your generation. Think about these words and don't get caught up in worldly\n problems.\"\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 After that Sengcan\n lived in seclusion in the mountains for ten years. This was the time that the\n Martial Emperor of the Wei dynasty persecuted the Buddhist religion. Because of\n this Sengcan changed his appearance and stayed in the mountains, dwelling in no\n fixed place.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 While in this condition\n Sengcan met the novice Daoxin, who was to become his successor. He said to\n Daoxin, \"After my teacher transmitted Zen to me, he went to the big city\n and spent thirty years there. Now that I have found you, why should I stay\n here?\" Then we went to another mountain, but later returned to his old\n abode. The local people flocked to him and offered support. He gave extensive\n explanations of the essence of mind for the people, then at a religious meeting\n he died under a tree. His Poem on the Trust in the Heart was recorded and\n circulates even today. Later he was given the title Master of Mirrorlike\n Knowledge.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The sickness\n plaguing him in his first meeting with Huike was leprosy. But as he associated\n with the Zen master, his sickness disappeared. There is nothing special about\n this story: understanding that the nature of sin is ungraspable, he realized\n that the nature of mind is originally pure. Thus he heard that the Buddha and\n the Truth are not separate, that mind and reality are thus. When you really know the\n original mind, there is no difference in dying in one place and being born in\n another \u2013 how much less could there be any distinction of sin and virtue\n there! Thus the body-mind after all does not exist; we are fundamentally free\n from skin, flesh, bones, and marrow. Therefore his disease disappeared and his\n original mind appeared.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 In expounding the\n essence of the teaching, Sengcan said, \"The supreme Way is without\n difficulty \u2013 it is only averse to discrimination.\" In conclusion he\n said, \"There is no way to talk about it \u2013 it is not of the past,\n future, or present.\" Really there is no inside or outside, no in between\n \u2013 what would you choose, what reject? You cannot take, you cannot leave.\n Once you have no hate or love, you are empty and clear. At no time do you lack,\n nothing is extra.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Yet even so,\n investigate throughly to reach the point of ungraspability, to arrive at the\n realm of ungraspability. Without becoming nihilistic, not being like wood or\n stone, you should be able to \"strike space and make an echo, tie lightning\n to make a form.\" Carefully observe the realm where there are no tracks or\n traces, yet don't hide there. If you can be like this, even though \"that is not the present\n phenomena, it is not within reach of ear or eye,\" you should see without hindrance,\n you should comprehend without deviation.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Can we add a\n discerning word to this story?\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Essential\n emptiness has no inside or outside \u2013\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Sin\n and virtue leave no traces there.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Mind\n and Buddha are fundamentally thus;\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The\n Teaching and Community are clear.\n\u00a0\n(Transmission of\n Light\n 129-131 Sengcan)\n\u00a0\nNotes\n1\n Denk\u00f5roku\n \u50b3\u5149\u9304\u00a0\u00a0\n \u4f1d\u5149\u9332\n2 Keizan J\u00f5kin \u7469\u5c71\u7d39\u747e\n\u00a0\nNotes on the Chinese\n Names and Terms Used in the Quotations\nChinese ideograms of\n some of the Chinese terms used in the above quotations:\n1. The second patriarch\n Shen-kuang Hui-k'o (Shink\u00f5 Eka, 487-593) (\u795e\u5149\u6167\u53ef).\n2. Ching-te Record of\n the Transmission of the Lamp (Ching-te Ch'uan-teng Lu, Keitoku\n Dent\u00f5roku\n\u00a0\u00a0\u00a0 \u666f\u5fb7\u50b3\u71c8\u9304\u00a0\u00a0\n \u666f\u5fb3\u4f1d\u706f\u9332).\n3. The meaning of feng-yang (\u98a8\u6059) is not clear. Some authors think that it is leprosy (lepra,\n or Hansen's disease). The related\n\u00a0\u00a0\u00a0 Chinese word feng means paralysis, leprosy, or insanity. (See Ilza Veith,\n The Yellow Emperor's Classic of Internal Medicine p. 49\n\u00a0\u00a0\u00a0 feng \u760b).\n4. Tao-hsin (D\u00f5shin\n \u9053\u4fe1).\n5. The title, Master of\n \"Mirrorlike Wisdom\" is \"Chien-chih\" (\u9451\u667a).\n\u00a0\nThe Dharma Transmission From Hui-k'o to Seng-ts'an\nThe incident that marked\n the Dharma\n transmission from Hui-k'o to Seng-ts'an is related in the chapter 31 of the Transmission of the\n Light (Denk\u00f5roku), by\n Japanese Zen Master Keizan J\u00f5kin (1268-1325), as follows:\n\u00a0\n[The interview between Seng-ts'an and master Hui-k'o took place in the\n following manner:]\n\u5f1f\u5b50\u8eab\u7e8f\u98a8\u6059\u3001\u8acb\u548c\u5c1a\u61fa\u7f6a\u3002\n\u5c07\u7f6a\u4f86\u3001\u8207\u6c5d\u61fa\u3002\nBring me your sin and I\n will absolve you.\n\u8993\u7f6a\u4e0d\u53ef\u5f97\u3002\nWhen I look for my sin I\n cannot find it.\n\u8207\u6c5d\u61fa\u7f6a\u7adf\u3002\u5b9c\u4f9d\u4f5b\u6cd5\u50e7\u4f4f\u3002\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Seng-ts'an asked Hui-k'o:\n\u4eca\u898b\u548c\u5c1a\u3001\u5df2\u77e5\u662f\u50e7\u3002\u672a\u5be9\u4f55\u540d\u4f5b\u3001\u6cd5\u3002\n\u662f\u5fc3\u662f\u4f5b\u3001\u662f\u5fc3\u662f\u6cd5\u3001\u6cd5\u4f5b\u7121\u4e8c\u3001\u50e7\u5bf6\u4ea6\u7136\u3002\n\u4eca\u65e5\u59cb\u77e5\u7f6a\u6027\u4e0d\u5728\u5185\u3001\u4e0d\u5728\u5916\u3001\u4e0d\u5728\u4e2d\u9593\u3001\u5982\u5176\u5fc3\u7136\u3001\u4f5b\u6cd5\u7121\u4e8c\u4e5f\u3002\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u5e2b\u6df1\u5668\u4e4b\u3001\u5373\u7232\u5243\u9aea\u3001\u4e91\u3001\u662f\u543e\u5bf6\u4e5f\u3002\u5b9c\u540d\u50e7\u74a8\u3002\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Hui-k'o saw that Seng-ts'an's understanding is\n profound, he shaved his head and said: This is my treasure. I name him Seng-ts'an.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Seng-ts'an attended Hui-k'o for two years. Then Hui-k'o said to him,\n\u83e9\u63d0\u9054\u78e8\u9060\u81ea\u7afa\u4e7e\u3001\u4ee5\u6b63\u6cd5\u773c\u85cf\u5e76\u4fe1\u8863\u5bc6\u4ed8\u65bc\u543e\u3001\u543e\u4eca\u6388\u6c5d\u3002\u6c5d\u7576\u5b88\u8b77\u3001\u7121\u4ee4\u65b7\u7d55\u3002\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Hui-k'o gave him\n Bodhidharma's robe and bowl signifying the transmission of the Dharma. He said:\n\u6c5d\u53d7\u543e\u6559\u3001\u5b9c\u8655\u6df1\u5c71\u3001\u672a\u53ef\u884c\u5316\u3001\u7576\u6709\u570b\u96e3\u3002\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Seng-ts'an said:\n\u5e2b\u65e2\u9810\u77e5\u3001\u9858\u5782\u793a\u8aa8\u3002\n\u975e\u543e\u77e5\u4e5f\u3002\u65af\u4e43\u9054\u78e8\u50b3\u822c\u82e5\u591a\u7f85\u61f8\u8a18\u4e91\u3001\uff62\u5fc3\u4e2d\u96d6\u5409\u5916\u982d\u51f6\uff63\u662f\u4e5f\u3002\u543e\u6821\u5e74\u4ee3\u3001\u6b63\u5728\u4e8e\u6c5d\u3002\n\u6c5d\u7576\u8ae6\u601d\u524d\u8a00\u3001\u52ff\u7f79\u4e16\u96e3\u3002\u7136\u543e\u4ea6\u6709\u5bbf\u7d2f\u3001\u4eca\u8981\u916c\u4e4b\u3002\u5584\u53bb\u5584\u884c\u3001\u4fdf\u6642\u50b3\u4ed8\u3002\u5e2b\u4ed8\u56d1\u5df2\u3001\u5373\u5f80\u9134\u90fd\u3001\u96a8\u5b9c\u8aac\u6cd5\u3002\nIt is not that I know\n \u2013 this is the prediction given to Bodhidharma by Prajnatara1,\n who said, \"Inside the heart is auspicious, but outside is bad luck.\"\n According to my calculations, this prediction refers to your generation. Think\n about these words and don't get caught up in worldly problems.\n1\n The 27th Buddhist patriarch in India and Bodhidharma's master Prajnatara, his name means\n \"Pearl of Wisdom\" (\u822c\u82e5\u591a\u7f85).\n\u00a0\nThe Dharma Transmission From Seng-ts'an to Tao-hsin\nTao-hsin asked Seng-ts'an:\n\u9858\u548c\u5c1a\u6148\u60b2\u3001\u4e5e\u8207\u89e3\u8131\u6cd5\u9580\u3002\nPray show me the way to\n deliverance.\n\u8ab0\u7e1b\u6c5d\u3002\nWho has ever put you in\n bondage?\n\u7121\u4eba\u7e1b\u3002\nNobody has put me in\n bondage.\n\u66f4\u4f55\u6c42\u89e3\u8131\u3002\nIf so, why should you\n ask for deliverance?\nWith these words, Tao-hsin attained his final\n enlightenment.\n\u00a0\n\u00a0\nAlthough the third\n patriarch Seng-ts'an has historically been accepted as the author of the Hsin-hsin\n Ming,\n contemporary scholarship doubts whether he was in fact the author. There is no\n record that Hui-k'o or Seng-ts'an ever wrote anything. The expressions and idioms\n used in the work have caused certain scholars to place the date of its\n composition in a later year.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Niu-t'ou Fa-jung1\n (594-657), a disciple of Tao-hsin, composed a poem called\n Mind Inscription2 (Hsin Ming) and the similarity\n between the Hsin-hsin Ming and the Hsin Ming has caused scholars to\n speculate that Hsin-hsin Ming was actually written after the time of the\n sixth patriarch Hui-neng3 (638-713), as an\n improved, condensed version of the Mind Inscription.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 According to\n Japanese scholars Nishitani Keiji and Yanagida Seizan, the Hsin-hsin Ming was composed in the\n eighth century, two centuries after Seng-ts'an (see Nishitani Keiji and Yanagida Seizan, eds., Zenke Goroku4 vol.2; T\u00f5ky\u00f5: Chikuma Shob\u00f5, 1974, pp.\n 105-112). Yanagida Seizan also suspects that the Hsin-hsin Ming is the work of the\n fourth patriarch Tao-hsin (580-651). Chinese scholar Yin-shun shares this opinion in\n his Chung-kuo Ch'an-tsung Shih5, pp. 52-60.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Some scholars also\n believe that the author of the Hsin-hsin Ming was not Seng-ts'an but the fourth Ch'an\n patriarch Tao-hsin.\n As observed in most religious and spiritual traditions, putting down to writing\n what one's master recited was a common practice. It is therefore also possible,\n as some scholars suspect, that Seng-ts'an only recited the poem, and it was later\n written by one of his disciples.\n\u00a0\n1\n Niu-t'ou Fa-jung\n (Gozu H\u00f5y\u00fb \u725b\u982d\u6cd5\u878d)\n2\n Hsin Ming\n (Shinmei\n \u5fc3\u9298)\n3\n Hui-neng Ta-chien\n (En\u00f5 Daikan\n \u6167\u80fd\u5927\u9451)\n4\n Zenke Goroku\n (\u7985\u5bb6\u8a9e\u9332)\n5\n Chung-kuo Ch'an-tsung Shih (\u4e2d\u56fd\u7985\u5b97\u53f2)\n\u00a0\n\u00a0\nThere were no separately\n published editions of the Hsin-hsin Ming. The classical source of the Hsin-hsin\n Ming is\n the chapter 30 of the Transmission of the Lamp. Full title of this\n work is Ching-te Record of the Transmission of the Lamp1\n and it is found in the Japanese canon of Buddhist s\u00fbtras titled Taish\u00f5\n Daiz\u00f5ky\u00f52, vol. 48, No. 2010.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Two Tun-huang manuscripts3\n containing the text of the Hsin-hsin Ming were discovered in 1926 (Pelliot 2104,\n 4638; Stein 4037, 5692). Presently, one of these manuscripts is in Paris and\n the other in London. The manuscripts were collated by Kim Ku-Ky\u00f4ng4\n in 1931 and later reprinted in the Taish\u00f5 Shinsh\u00fb\n Daiz\u00f5ky\u00f55, 85.1283-1290. One of the\n manuscripts is the Record of the Masters and Disciples of the Lank\u00e26\n which contains historical information about the first Ch'an patriarchs (Pelliot\n 3436, Stein 2054). There are minor variations between the Taish\u00f5\n Daiz\u00f5ky\u00f5 version and the versions in the Tun-huang manuscripts.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 In one of the Tun-huang manuscripts, the Hsin-hsin\n Ming is\n conjoined with another famous Ch'an poem, the Song of Realizing the Way7\n of Ch'an master\n Yung-chieh Hs\u00fcan-ch\u00fceh8 (Y\u00f5ka Genkaku, 655-713). This text\n also contains twenty-four verses of the popular\n edition of the book published and circulated under\n the title Ch'an-men Mi-yao-ch\u00fceh9 (Zenmon Hiy\u00f5ketsu) (Pelliot 2104, 4638;\n Stein 4037, 5692). There is also a popular edition of\n the poem, with variant characters and verses, titled Faith-Mind\n Inscription of the Third Patriarch of Sui Dynasty10.\n\u00a0\n1 Ching-te Ch'uan-teng\n Lu (Keitoku Dent\u00f5roku \u666f\u5fb7\u50b3\u71c8\u9304\u00a0\u00a0\n \u666f\u5fb3\u4f1d\u706f\u9332)\n2\n Taish\u00f5 Daiz\u00f5ky\u00f5 (\u5927\u6b63\u5927\u85cf\u7d93\u00a0\u00a0 \u5927\u6b63\u5927\u8535\u7d4c)\n3\n Tonk\u00f5hon\n (\u6566\u714c\u672c)\n4\n \u91d1\u4e5d\u7d93\n5\n Taish\u00f5 Shinsh\u00fb Daiz\u00f5ky\u00f5 (\u5927\u6b63\u65b0\u4fee\u5927\u85cf\u7d93\u00a0\u00a0 \u5927\u6b63\u65b0\u4fee\u5927\u8535\u7d4c)\n6\n Leng\u2011chia Shih-tzu Chi (Ry\u00f5ga\n Shijiki \u695e\u4f3d\u5e2b\u8cc7\u8a18)\n7\n Cheng-tao-ko, Sh\u00f5d\u00f5ka (\u8b49\u9053\u6b4c\u00a0\u00a0 \u8a3c\u9053\u6b4c)\n8\n \u6c38\u5609\u7384\u89ba\n9\n Ch'an-men Mi-yao Ch\u00fceh (Zenmon\n Hiy\u00f5ketsu\n \u79aa\u9580\u79d8\u8981\u6c7a)\n10 Sui-chao San-tsu Hsin-hsin Ming (Zuich\u00f5 Sanso\n Shinjinmei\n \u96a8\u671d\u4e09\u7956\u4fe1\u5fc3\u9298)\n\u00a0\n\u00a0\n\u00a0\nThe title of the Hsin-hsin\n Ming\n may be explained in the following way:\n\u00a0\n\u4fe1\nHsin means\n \"belief\" or \"faith.\" This is not the faith in the ordinary\n sense, it is a belief that comes from firsthand experience, a faith which arise\n out of supreme knowledge and wisdom of enlightenment. This\n \"believing\" is an affirmation that all existence or reality is\n essentially the Buddha mind, which is our true nature. Hsin is the conviction that\n at the bottom of all phenomena lies the One Mind, the Buddha mind, which is one\n with our real nature, the Buddha-nature.\n\u00a0\n\u5fc3\nHsin literally means\n \"heart.\" It means mind, not the deluded mind of the ignorant but the\n Buddha-mind. Hsin\n is the mind that merge with the all-encompassing One Mind.\n\u00a0\n\u9298\nMing literally means\n \"inscription.\" It means written expression\n or record. Ming also means warnings or\n admonitions.\n\u00a0\n\u00a0\nHsin-hsin Ming is one of the earliest\n and most influential Zen writings. It is usually referred to as the first Zen\n poem. It consists of 146 unrhymed four-character1 verses2\n (lines), total 584 characters3. The Hsin-hsin Ming was composed in shih4\n form. Shih\n was the principal poetic form in use in the early period, it is first used in\n the Book of Odes5 (Shih-ching, Shiky\u00f5). Like the early shih, the Hsin-hsin Ming consists of lines that\n are 4-characters in length, but contrary to most shih, no end rhyme is\n employed in the poem.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 As a characteristic\n of shih,\n one line usually constitutes a single syntactical unit. Since one character\n represents one syllable, and since classical Chinese is basically monosyllabic,\n this means that there are usually four words to a line. Lines tend to be\n end-stopped, with few run-on lines, so that the efffect is of a series of brief\n and compact utterances.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 This concise form of\n four characters a line is shorter than the general run of Chinese verse, which\n usually has five or seven characters per line. Economy, even starkness of\n expression is a characteristic of the Hsin-hsin Ming. It is more of a verse\n than poetry and its brevity is one of the peculiar characteristics of this\n famous work. Its contents is closer to the Buddhist s\u00fbtras than poems. In fact,\n the Hsin-hsin Ming\n can be regarded as a s\u00fbtra. Many verses are like a short Zen saying and\n therefore can be taken as if they are a single-sentence Zen maxim. The original\n text was not divided in stanzas. Some translators divided the poem in different\n ways, with or without adding numbers to them.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The Hsin-hsin\n Ming\n has an important place In Ch'an Buddhist tradition. The poem has been very\n influential in Zen circles and many important commentaries were written on it.\n The opening stanza, \"The best way is not difficult. It only excludes\n picking and choosing,\" is quoted by many Zen masters as well as in the\n classical Zen works such as the Blue Cliff Records6.\n Along with the following influential poems, it is considered as a poem which\n reveals the essence of Zen philosophy:\n\u00a0\n1. Song of Realizing the\n Way\n\u00a0\u00a0\u00a0 Cheng-tao-ko (Sh\u00f5d\u00f5ka, \u8b49\u9053\u6b4c)\n\u00a0\u00a0\u00a0 (variant title \u8a3c\u9053\u6b4c)\n\u00a0\u00a0\u00a0 by Ch'an master Yung-chieh\n Hs\u00fcan-ch\u00fceh\n (Y\u00f5ka Genkaku, 655-713 \u6c38\u5609\u7384\u89ba)\n2. Harmony of Difference\n and Sameness\n\u00a0\u00a0\u00a0 Ts'an-t'ung-ch'i (Sand\u00f5kai \u53c3\u540c\u5951)\n\u00a0\u00a0\u00a0 by Ch'an master Shih-t'ou\n Hsi-ch'ien (Sekit\u00f5 Kisen, 700-790 \u77f3\u982d\u5e0c\u9077)\n3. Song of Precious Mirror\n Samadhi\n\u00a0\u00a0\u00a0 Pao-ching\n San-mei-ko (H\u00f5ky\u00f5\n Zanmaika \u5bf6\u93e1\u4e09\u6627\u6b4c)\n\u00a0\u00a0\u00a0 by Ch'an master Tung-shan Liang-chieh (T\u00f5san\n Ry\u00f5kai, 807-869 \u6d1e\u5c71\u826f\u4ef7)\n4. Mind Inscription\n\u00a0\u00a0\u00a0 Hsin Ming (Shinmei \u5fc3\u9298)\n\u00a0\u00a0\u00a0 by Ch'an master Niu\u2011t'ou\n Fa-jung\n (Gozu H\u00f5y\u00fb, 594-657 \u725b\u982d\u6cd5\u878d)\n5. Mind King Inscription\n\u00a0\u00a0\u00a0 Hsin-wang Ming (Shinn\u00f5mei \u5fc3\u738b\u9298)\n\u00a0\u00a0\u00a0 by Ch'an master Fu-hsi (Fuky\u00fb,\n ?-569 \u5085\u7fd5)\n\u00a0\nThe title of the work\n bears resemblance to three previously composed poems:\n\u00a0\n1. Mind King Inscription\n2. Inscription of Stopping\n the Mind\n\u00a0\u00a0\u00a0 Hsi-hsin Ming (Sokushinmei \u606f\u5fc3\u9298)\n\u00a0\u00a0\u00a0 by Chou dynasty (1050-256 b.c.) Ch'an master Wang-ming (B\u00f5mei \u4ea1\u540d)\n3. Enlightenment-Mind\n Inscription\n\u00a0\u00a0\u00a0 Wu-hsin\n Ming (Goshinmei \u609f\u5fc3\u9298)\n\u00a0\u00a0\u00a0 by Elder Y\u00fcan-yin (Y\u00fcan-yin Lao-jen; Gen'on\n R\u00f5nin \u5143\u97f3\u8001\u4eba)\n\u00a0\nAnother important Ch'an\n poem Mind Inscription (Hsin Ming; Shinmei \u5fc3\u9298),\n bears a similar title and it is influenced by the Hsin-hsin Ming. This poem attributed to Ch'an master Niu\u2011t'ou Fa-jung7\n (Gozu H\u00f5y\u00fb) has many points in\n common with the Hsin-hsin Ming, their contents as\n well as styles are similar.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 A unique aspect of\n the Hsin-hsin Ming\n is the particular Taoist concepts it contains, the poem, therefore, blends\n together Buddhist and Taoist teachings. Words of Taoist origin such as non\u2011action\n (wu\u2011wei8), no\u2011mind (wu\u2011hsin9),\n one\u2011mind (i-hsin10), spontaneity (tzu\u2011jan11),\n vacuity (hs\u00fc12), and deep meaning (hs\u00fcan-chih13)\n clearly shows the profound influence that Taoism had on Zen.\n\u00a0\n1\u00a0 Four-character (four-word) (ssu-yen \u56db\u8a00)\n2\u00a0 Verse (kou \u53e5)\n3\u00a0 Character (tzu \u5b57)\n4\u00a0 Shih (\u8a69)\n5\u00a0 Shih-ching (Shiky\u00f5 \u8a69\u7d93\u00a0\u00a0 \u8a69\u7d4c)\n6\u00a0 Case 57, Pi-yen Lu (Hekiganroku \u78a7\u5dd6\u9304\u00a0\u00a0 \u78a7\u5dcc\u9332)\n7\u00a0 Niu\u2011t'ou Fa-jung (Gozu H\u00f5y\u00fb, 594-657 \u725b\u982d\u6cd5\u878d)\n8\u00a0 \u7121\u7232\n9\u00a0 \u7121\u5fc3\n10\n \u4e00\u5fc3\n11\n \u81ea\u7136\n12\n \u865a\n13\n \u7384\u65e8\n\u00a0\nThe following quotations\n contain further information on the Hsin-hsin Ming:\n\u00a0\nHakuyu\n Taizan Maezumi R\u00f5shi\nThe famous Hsin hsin ming (Jap: Shin jin mei) is known as the first\n Zen poem. It consists of 146 four-word lines,\n directly and vividly expressing the Zen spirit in a simple, compact form. An\n outstanding characteristic of the poem is that it is written in genuine Chinese\n without using any Sanskrit or Pali Buddhist terms.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The\n main themes expressed in the Hsin hsin ming derive from\n Two Entries and Four Acts, one of the few authentic writings\n of the great Zen Patriarch Bodhidharma, who brought Buddhism from India to\n China in the sixth century. The roots of Bodhidharma's work can be traced to\n the Vimalakirtinirdesa Sutra, written sometime before the third\n century c.e. in India. Even though\n authorship of the Hsin\n hsin ming\n is traditionally attributed to the Third Patriarch, Chien-chih Seng-ts'an (Jap:\n Kanchi Sosan),\n the idioms employed in the poem have caused some scholars to place the date of\n its composition in a later year.\n[. . .]\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The title Hsin\n hsin ming\n is translated as Verses on the Faith Mind. The title of a poem is sometimes\n likened to the forehead, which expresses a person's unique characteristics. In Hsin\n hsin ming,\n hsin\n is generally understood as \"faith.\" However, the word is also used in\n a different sense in the context of the verses, as,\n for example, at the very end:\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Hsin\n hsin pu erh\u00a0\u00a0\u00a0\u00a0\u00a0 \u4fe1\u5fc3\u4e0d\u4e8c\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Faith\n mind are not two\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Pu\n erh hsin hsin\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u4e0d\u4e8c\u4fe1\u5fc3\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Nondual\n faith mind\n\u00a0\nThe translator renders\n these lines as:\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 To\n live in this faith is the road to nonduality\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 because\n the nondual is one with the trusting mind.\n\u00a0\nIn this\n context, faith does not have the usual meaning of \"having faith in\n something,\" but rather that faith is the very fact of\n existence or reality itself. Dogen Zenji says, \"Without attaining\n Buddhahood, the faith won't manifest. Where the faith manifests, Buddhas and Patriarchs manifest\" (Shobogenzo). The Nirvana Sutra\n says, \"Great faith is no other than Buddha nature.\" Kozan Garyu says\n that \"one thousand seven hundred koans are all together the expression of\n this mind.\"\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The\n word ming means \"written expression\" and also \"warnings or\n admonitions,\" hence the title means \"the verbal expression of the\n fact that the very nature of existence and of all the phenomenal world are no\n other than the faith mind.\" The Hsin hsin ming declares:\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Although\n all dualities come from the one\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Do\n not be attached even to this One.\n\u00a0\nThat is to say,\n at the bottom of the two there is one and at the bottom of one there is zero.\n And that zero is \"just this,\" the unborn one Mind, which is the faith\n mind.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 From\n the time of its composition up to the present day, the Hsin hsin ming has been published and\n translated repeatedly by various scholars and appreciated by different Chinese\n and Japanese masters, who have written numerous commentaries on it. The\n masters' frequent references to the poem have authenticated it as a genuine\n expression of the spirit of Zen.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 In the Sung dynasty,\n the verse Hsin hsin ming nien-ku of Chen-hsieh Ch'ing-liao (Jap: Shinketsu\n Seiryo, 1088-1151) was the first major commentary. Two centuries later, in the\n Yuan dynasty, Chung-feng Ming-pen (Jap: Chuho Myohun, 1263-1323) commented on\n the Hsin hsin ming.\n In 1667, during the Ming dynasty, Wei-lin (Jap: I Rin) wrote Hsin hsin ming\n chu-yu\n (Jap: Jakugo).\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The founder of the\n Japanese Soto School, Dogen Zenji (1200-1253), quoted a number of passages from\n the Hsin hsin ming\n in his Eihei-koroku, written in Chinese. In 1303, Keizan Zenji, the cofounder\n of the Japanese Soto School, wrote the most famous Japanese commentaries on the\n verse, known as the Hsin hsin ming nentei (\"Teisho on the Hsin hsin\n ming).\n In 1781, during the Edo period, Kozan Garyu wrote a commentary, the Hsin\n hsin ming yatosui,\n which also contains Chen-hsieh Ch'ing-liao's verse and Keizan's Nentei. Rinzai master Isshi\n Benshu (1608-1646) also wrote a major commentary in Japanese entitled the Hsin\n hsin ming benchu.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 In modern times,\n several Japanese commentaries have been written. Among the most famous are the\n commentaries by Kodo Sawaki Roshi on Keizan Zenji's Hsin hsin ming nentei and by Kodo Akino Roshi\n on Kozan Garyu's Hsin hsin ming yatosui. In addition, Ian Kishizawa Roshi has\n written the Hsin hsin ming kattoshu. D.T. Suzuki also gave concise, pithy comments\n on the Hsin hsin ming. The most recent commentary was written by Koun Yamada\n Roshi. (The Eye That Never Sleeps xv-xviii)\n\u00a0\nThomas Cleary\n\"Huike's\n successor Sengcan, is traditionally credited with authorship of 'The Trusting\n Heart,' one of the earliest and most enduringly popular works on Zen.\n Quotations from this favorite work appear throughout later Zen literature.\n Generally speaking, it is a guide to Zen meditation, but the unifying theme is\n mental balance. Many of the Zen instructions translated in the present volume\n are very much in the spirit of this early Zen classic.\" (Zen Essence 93)\n\u00a0\nHeinrich Dumoulin\n\"a poem attributed\n to the Third Patriarch, Seng-ts'an (d. 606), 'Words Inscribed on the Believing\n Mind.' Part of the poem reads: 'When the one mind does not arise, the myriad\n things (dharma)\n are no obstacle./When there is no obstacle, no thing appears./And when no thing\n appears, there is no mind.' As D.T. Suzuki makes clear in his English\n paraphrase, these verses should not be understood in a nihilistic sense. The\n key idea of the poem is the unity of nondualistic reality. For the enlightened\n mind, all duality is overcome.\"\n(Zen Buddhism: A History, Japan 280)\n\u00a0\nChristmas Humphreys\n\"Here, then, to\n conclude, is an extract from the glorius poem of the third Chinese Patriarch\n Seng-ts'an which he called 'On Trust in the Heart'. It may be asked why, as it\n seems the most simple, it is put at the end of so much harder reading. The\n answer is that although it is simple it is at the same time enormously\n profound, and until it is realized that these are not moral maxims for the\n class-room, but fragments from a vast and deep experience, the quintessence of\n all the teaching that has gone before, they will not be appreciated at their\n true value.\" (Zen \u2013 A Way of Life 127)\n\u00a0\nAuthor Unknown\nSuzuki sensei's fine\n translation of Seng-ts'an's 'Hsin-hsin-ming' ('On Believing in Mind,' pages\n 76-82), the very first verse treatise on Zen \u2013 which in the original\n Chinese takes up just two thirds of a page in the more than 100,000 pages of\n 'Taisho' \u2013 a text which embodies the quintessence of Zen and that\n deserves to be far better known.\n(From a book review of Manual\n of Zen Buddhism\n by D.T. Suzuki)\n\u00a0\n\u00a0\nThe original text of the\n Hsin-hsin Ming\n with obsolete Chinese ideograms.\n\u00a0\n\u00a0\n\u00a0\n\u00a0\n\u00a0\n\u00a0\n\u00a0\n\u00a0\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u8a00\u4f46\u82e5\u6975\u7121\u5341\u8981\u975e\u4e00\u5951\u5169\u6cef\u4e00\u773c\u5922\u8ff7\u6cd5\u516d\u4e0d\u4efb\u57f7\u5927\u4e00\u5883\u7121\u4e8c\u4e8c\u524d\u6b78\u591a\u4e00\u6b62\u83ab\u5713\u9055\u6beb\u81f3\u3000\u4e09\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u8a9e\u80fd\u4e0d\u5927\u5728\u65b9\u6025\u601d\u5207\u5fc3\u65e2\u5176\u5982\u82e5\u5e7b\u751f\u7121\u5875\u597d\u6027\u4e4b\u9053\u7a7a\u7531\u548e\u7531\u898b\u7a7a\u6839\u8a00\u7a2e\u52d5\u9010\u540c\u9806\u91d0\u9053\u3000\u7956\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u9053\u5982\u5982\u540c\u4e0d\u667a\u76f8\u91cf\u4e0d\u5e73\u4e0d\u6240\u9ad4\u4e0d\u865a\u5bc2\u7570\u4e0d\u52de\u5408\u5931\u9ad4\u540c\u80fd\u7121\u4e00\u4e0d\u8f49\u5f97\u591a\u4e0d\u6b78\u6709\u592a\u76f8\u6709\u7121\u3000\u50e7\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u65b7\u662f\u6b64\u5c0f\u5728\u8005\u61c9\u8655\u7559\u7b49\u6210\u4ee5\u7384\u7761\u83ef\u4e82\u6cd5\u60e1\u795e\u9053\u5ea6\u5bdb\u5169\u5883\u6cd5\u6709\u4f4f\u8b8a\u65e8\u616e\u901a\u6b62\u7e01\u865a\u722d\u5dee\u96e3\u3000\u74a8\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u975e\u4f55\u5fc5\u4e0d\u5341\u7686\u552f\u8b58\u7121\u6240\u4e00\u4e0d\u5140\u8af8\u4f55\u609f\u5984\u9084\u4f55\u900d\u5fc5\u7121\u9f4a\u80fd\u4e0d\u4e00\u614e\u7686\u96a8\u8f49\u5169\u6b62\u52ff\u7121\u662f\u5929\u552f\u3000\u5927\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u53bb\u616e\u4e0d\u898b\u65b9\u5165\u8a00\u60c5\u53ef\u4f5c\u4f55\u53ef\u723e\u5922\u52de\u7121\u81ea\u540c\u7528\u9059\u5165\u6613\u542b\u7531\u751f\u4ea6\u83ab\u7531\u7167\u4e0d\u8655\u66f4\u4f4f\u6b20\u7232\u5730\u5acc\u3000\u5e2b\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u4f86\u4e0d\u9808\u908a\u76ee\u6b64\u4e0d\u96e3\u8a18\u5036\u6709\u65b9\u5fd8\u81ea\u628a\u597d\u611b\u6b63\u758f\u7d76\u90aa\u7121\u842c\u5883\u4e0d\u83ab\u8ffd\u5984\u5931\u76f8\u5931\u5f4c\u7a7a\u7121\u5fc3\u61f8\u63c0\u3000\u4fe1\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u4eca\u7562\u5b88\u8868\u524d\u5b97\u4e8c\u6e2c\u61b6\u606f\u723e\u6bd4\u7e01\u9664\u6349\u60e1\u8457\u89ba\u89aa\u60f1\u8def\u96e3\u8c61\u80fd\u5fc3\u5b88\u5c0b\u898b\u5b97\u61c9\u529f\u52d5\u5fcd\u9918\u75c5\u9694\u64c7\u3000\u5fc3\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u3000\u4fe1\u4e00\u6709\u6975\u5b97\u4e0d\u771e\u865a\u72d0\u7a76\u6b62\u842c\u5fc3\u5f97\u4e00\u5c07\u667a\u6b32\u7e6b\u653e\u5c0f\u4e0d\u6b32\u80fd\u4e00\u7e94\u4e0d\u9808\u7d76\u9063\u552f\u4e00\u826f\u4e0d\u6b32\u4f46\u3000\u9298\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u3000\u5fc3\u5373\u5373\u5c0f\u975e\u4e8c\u5982\u660e\u7591\u7adf\u52d5\u6cd5\u82e5\u5931\u5207\u5fc3\u8005\u53d6\u5ff5\u4e4b\u898b\u898b\u77e5\u96a8\u5fc3\u6709\u7528\u81fe\u8a00\u6709\u6eef\u7a2e\u7531\u8b58\u5f97\u83ab\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u3000\u4e0d\u4e00\u662f\u540c\u4fc3\u7686\u6cd5\u81ea\u76e1\u7aae\u7121\u9f4a\u4e0d\u662f\u4e8c\u7528\u7121\u4e00\u4e56\u81ea\u72d0\u7cbe\u5169\u5883\u4e0d\u662f\u6c42\u8fd4\u7d76\u6c92\u5169\u5e73\u53d6\u7384\u73fe\u618e\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u3000\u4e8c\u5207\u7121\u5927\u5ef6\u540c\u754c\u7167\u6de8\u6975\u52d5\u89c0\u7570\u975e\u908a\u5fc3\u7232\u4e58\u771e\u7136\u7591\u9ea4\u6bb5\u6ec5\u751f\u975e\u771e\u7167\u616e\u6709\u908a\u61f7\u6368\u65e8\u524d\u611b\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u3000\u4e0d\u4e00\u7121\u5fd8\u4e00\u7121\u7121\u4e0d\u6b63\u4e0d\u52d5\u6b78\u842c\u4e00\u826f\u8c48\u611a\u52ff\u660f\u9ad4\u8f49\u5be7\u5143\u5883\u842c\u7d1b\u552f\u52dd\u7121\u5f9e\u5be7\u6cef\u6240\u5f92\u83ab\u6d1e\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u3000\u4e8c\u5207\u5373\u7d76\u5ff5\u4e0d\u4ed6\u52de\u4fe1\u5b58\u6b62\u5fa9\u6cd5\u6642\u7531\u975e\u4eba\u60e1\u6c89\u7121\u6025\u6709\u662f\u9010\u6cd5\u7136\u9808\u537b\u8655\u7a7a\u77e5\u7136\u4ee5\u52de\u5b58\u7136\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u3000\u4fe1\u5373\u662f\u5883\u842c\u5305\u7121\u5fc3\u8abf\u8ecc\u7121\u81ea\u4e00\u653e\u659f\u5927\u81ea\u516d\u4e0d\u53bb\u8f49\u504f\u4e00\u80fd\u7121\u5931\u606f\u524d\u4e0d\u80cc\u4e00\u81ea\u4e0d\u5ff5\u9806\u660e\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u3000\u5fc3\u4e00\u6709\u754c\u5e74\u5bb9\u81ea\u529b\u76f4\u5247\u6b62\u7136\u5982\u537b\u914c\u932f\u7e1b\u5875\u597d\u4f4f\u9072\u9ee8\u7a7a\u6c89\u548e\u5fc3\u898b\u7a7a\u901a\u7a7a\u7a2e\u76e1\u5982\u975c\u9006\u767d\n\u00a0\n\u00a0\n\u00a0\n\u00a0\n\u00a0\n\u00a0\n\u00a0\n\u00a0\n\u00a0\n\u00a0\n\u00a0\nIn the following text,\n the obsolete characters in the original text are replaced with newer,\n simplified characters used in contemporary Japanese. These newer characters are\n indicated with gray font color.\n\u00a0\n\u00a0\n\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0 \u8a00\u4f46\u82e5\u6975\u7121\u5341\u8981\u975e\u4e00\u5951\u4e21\u6cef\u4e00\u773c\u5922\u8ff7\u6cd5\u516d\u4e0d\u4efb\u57f7\u5927\u4e00\u5883\u7121\u4e8c\u4e8c\u524d\u5e30\u591a\u4e00\u6b62\u83ab\u5186\u9055\u6beb\u81f3\u3000\u4e09\n\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0 \u9053\u5982\u5982\u540c\u4e0d\u667a\u76f8\u91cf\u4e0d\u5e73\u4e0d\u6240\u4f53\u4e0d\u865a\u5bc2\u7570\u4e0d\u52b4\u5408\u5931\u4f53\u540c\u80fd\u7121\u4e00\u4e0d\u8ee2\u5f97\u591a\u4e0d\u5e30\u6709\u592a\u76f8\u6709\u7121\u3000\u50e7\n\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0 \u65ad\u662f\u6b64\u5c0f\u5728\u8005\u5fdc\u51e6\u7559\u7b49\u6210\u4ee5\u7384\u7761\u83ef\u4e71\u6cd5\u60aa\u795e\u9053\u5ea6\u5bdb\u4e21\u5883\u6cd5\u6709\u4f4f\u5909\u65e8\u616e\u901a\u6b62\u7e01\u865a\u4e89\u5dee\u96e3\u3000\u74a8\n\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0 \u975e\u4f55\u5fc5\u4e0d\u5341\u7686\u552f\u8b58\u7121\u6240\u4e00\u4e0d\u5140\u8af8\u4f55\u609f\u5984\u9084\u4f55\u900d\u5fc5\u7121\u6589\u80fd\u4e0d\u4e00\u614e\u7686\u968f\u8ee2\u4e21\u6b62\u52ff\u7121\u662f\u5929\u552f\u3000\u5927\n\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0 \u53bb\u616e\u4e0d\u898b\u65b9\u5165\u8a00\u60c5\u53ef\u4f5c\u4f55\u53ef\u723e\u5922\u52b4\u7121\u81ea\u540c\u7528\u9065\u5165\u6613\u542b\u7531\u751f\u4ea6\u83ab\u7531\u7167\u4e0d\u51e6\u66f4\u4f4f\u6b20\u70ba\u5730\u5acc\u3000\u5e2b\n\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0 \u4f86\u4e0d\u9808\u8fba\u76ee\u6b64\u4e0d\u96e3\u8a18\u5036\u6709\u65b9\u5fd8\u81ea\u628a\u597d\u611b\u6b63\u758f\u7d76\u90aa\u7121\u4e07\u5883\u4e0d\u83ab\u8ffd\u5984\u5931\u76f8\u5931\u5f25\u7a7a\u7121\u5fc3\u61f8\u63c0\u3000\u4fe1\n\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0 \u4eca\u7562\u5b88\u8868\u524d\u5b97\u4e8c\u6e2c\u61b6\u606f\u723e\u6bd4\u7e01\u9664\u6349\u60aa\u8457\u899a\u89aa\u60a9\u8def\u96e3\u8c61\u80fd\u5fc3\u5b88\u5c0b\u898b\u5b97\u5fdc\u529f\u52d5\u5fcd\u4f59\u75c5\u9694\u629e\u3000\u5fc3\n\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0 \u3000\u4fe1\u4e00\u6709\u6975\u5b97\u4e0d\u771f\u865a\u72d0\u7a76\u6b62\u4e07\u5fc3\u5f97\u4e00\u5c06\u667a\u6b32\u7e4b\u653e\u5c0f\u4e0d\u6b32\u80fd\u4e00\u7e94\u4e0d\u9808\u7d76\u9063\u552f\u4e00\u826f\u4e0d\u6b32\u4f46\u3000\u9298\n\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0 \u3000\u5fc3\u5373\u5373\u5c0f\u975e\u4e8c\u5982\u660e\u7591\u7adf\u52d5\u6cd5\u82e5\u5931\u5207\u5fc3\u8005\u53d6\u5ff5\u4e4b\u898b\u898b\u77e5\u968f\u5fc3\u6709\u7528\u81fe\u8a00\u6709\u6ede\u7a2e\u7531\u8b58\u5f97\u83ab\n\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0 \u3000\u4e0d\u4e00\u662f\u540c\u4fc3\u7686\u6cd5\u81ea\u5c3d\u7aae\u7121\u6589\u4e0d\u662f\u4e8c\u7528\u7121\u4e00\u4e56\u81ea\u72d0\u7cbe\u4e21\u5883\u4e0d\u662f\u6c42\u8fd4\u7d76\u6ca1\u4e21\u5e73\u53d6\u7384\u73fe\u618e\n\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0 \u3000\u4e8c\u5207\u7121\u5927\u5ef6\u540c\u754c\u7167\u6d44\u6975\u52d5\u89b3\u7570\u975e\u8fba\u5fc3\u70ba\u4e58\u771f\u7136\u7591\u9e81\u6bb5\u6ec5\u751f\u975e\u771f\u7167\u616e\u6709\u8fba\u61d0\u6368\u65e8\u524d\u611b\n\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0 \u3000\u4e0d\u4e00\u7121\u5fd8\u4e00\u7121\u7121\u4e0d\u6b63\u4e0d\u52d5\u5e30\u4e07\u4e00\u826f\u8c48\u611a\u52ff\u660f\u4f53\u8ee2\u5be7\u5143\u5883\u842c\u7d1b\u552f\u52dd\u7121\u5f93\u5be7\u6cef\u6240\u5f92\u83ab\u6d1e\n\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0 \u3000\u4e8c\u5207\u5373\u7d76\u5ff5\u4e0d\u4ed6\u52b4\u4fe1\u5b58\u6b62\u5fa9\u6cd5\u6642\u7531\u975e\u4eba\u60aa\u6c88\u7121\u6025\u6709\u662f\u9010\u6cd5\u7136\u9808\u5374\u51e6\u7a7a\u77e5\u7136\u4ee5\u52b4\u5b58\u7136\n\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0 \u3000\u4fe1\u5373\u662f\u5883\u4e07\u5305\u7121\u5fc3\u8abf\u8ecc\u7121\u81ea\u4e00\u653e\u659f\u5927\u81ea\u516d\u4e0d\u53bb\u8ee2\u504f\u4e00\u80fd\u7121\u5931\u606f\u524d\u4e0d\u80cc\u4e00\u81ea\u4e0d\u5ff5\u9806\u660e\n\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0 \u3000\u5fc3\u4e00\u6709\u754c\u5e74\u5bb9\u81ea\u529b\u76f4\u5247\u6b62\u7136\u5982\u5374\u914c\u932f\u7e1b\u5875\u597d\u4f4f\u9045\u515a\u7a7a\u6c88\u548e\u5fc3\u898b\u7a7a\u901a\u7a7a\u7a2e\u5c3d\u5982\u9759\u9006\u767d\n\u00a0\n\u00a0\n\u00a0\nTranslated by Prof.\n Dusan Pajin of Belgrade University, Yugoslavia\n\u00a0\n\u00a0\n\u00a0\n\u00a0\n \n \u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 F \u00a0 1 \u552f\u5acc\u63c0\u64c7 it only excludes picking and choosing. \u6d1e\u7136\u660e\u767d it will enlighten itself. \u00a0 \u5929\u5730\u61f8\u9694 and heaven and earth are set apart. \u83ab\u5b58\u9806\u9006 do not be for or against. \u00a0 \u662f\u7232\u5fc3\u75c5 makes the mind sick. \u5f92\u52de\u5ff5\u975c it is useless to quiet thoughts. \u00a0 \u7121\u6b20\u7121\u9918 with nothing lacking, nothing in excess. \u6240\u4ee5\u4e0d\u5982 there is no suchness. \u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 1 \u52ff\u4f4f\u7a7a\u5fcd do not dwell in emptiness. \u6cef\u7136\u81ea\u76e1 everything will stop by itself. \u00a0 \u6b62\u66f4\u5f4c\u52d5 and rest will move you again. \u5be7\u77e5\u4e00\u7a2e how will you know oneness? \u00a0 \u4e8c\u8655\u5931\u529f you will miss in two ways. \u5f9e\u7a7a\u80cc\u7a7a following emptiness you are always behind it. \u00a0 \u8f49\u4e0d\u76f8\u61c9 the more you will go astray. \u7121\u8655\u4e0d\u901a \u00a0\n \n \n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u4fe1\u5fc3\u9298\n \n \n \n \n \n \u00a0\n \n \n \n \n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Faith-Mind\n Inscription\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 1\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u81f3\u9053\u7121\u96e3\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 The best way is\n not difficult\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u4f46\u83ab\u618e\u611b\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 Once you stop\n loving and hating\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u6beb\u91d0\u6709\u5dee\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 Depart for a\n hairbreadth\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u6b32\u5f97\u73fe\u524d\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 If you want it\n to appear\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u9055\u9806\u76f8\u722d\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 To set longing\n against loathing\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u4e0d\u8b58\u7384\u65e8\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 Not knowing the\n deep meaning (of the way)\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u5713\u540c\u592a\u865a\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 Complete it is\n like great vacuity\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u826f\u7531\u53d6\u6368\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 When you grasp\n and reject\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 2\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u83ab\u9010\u6709\u7e01\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 Do not follow\n conditions,\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u4e00\u7a2e\u5e73\u61f7\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 Cherishing\n oneness in the hearth,\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u6b62\u52d5\u6b78\u6b62\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 Rest to stop\n motion,\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u552f\u6eef\u5169\u908a\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 If you are\n merely in either,\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u4e00\u7a2e\u4e0d\u901a\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 Not\n understanding oneness\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u9063\u6709\u6c92\u6709\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 Expelling being\n you will be without it,\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u591a\u8a00\u591a\u616e\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 The more words\n and thoughts\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u7d76\u8a00\u7d76\u616e\n \n and there is nothing you cannot understand. \u00a0 \u96a8\u7167\u5931\u5b97 following the outcome you lose the source. \u52dd\u537b\u524d\u7a7a and surpass the emptiness of things. \u7686\u7531\u5984\u898b all have their cause in ignorance. \u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 1 \u552f\u9808\u606f\u898b only abstain from views. \u614e\u52ff\u8ffd\u5c0b be careful not to pursue them. \u00a0 \u7d1b\u7136\u5931\u5fc3 and mind is lost in confusion. \u4e00\u4ea6\u83ab\u5b88 however, do not even maintain the one. \u00a0 \u842c\u6cd5\u7121\u548e then everything is without blame. \u4e0d\u751f\u4e0d\u5fc3 no arising, no mind. \u00a0 \u5883\u9010\u80fd\u6c88 the object is expelled when the subject sinks. \u80fd\u7531\u5883\u80fd the subject is related to the object. \u00a0 \u5143\u662f\u4e00\u7a7a their origin is one emptiness. \u9f4a\u542b\u842c\u8c61 evenly containing innumerable forms. \u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 1 \u5be7\u6709\u504f\u9ee8 and you will not be for or against. \u7121\u6613\u7121\u96e3 neither easy nor difficult. \u00a0 \u8f49\u6025\u8f49\u9072 now in haste, then too late. \u5fc5\u5165\u90aa\u8def \u00a0\n \n \n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 Stop speaking,\n stop thinking\n \n \n \n \n \n \u00a0\n \n \n \n \n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u6b78\u6839\u5f97\u65e8\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 Return to the\n root and obtain the purport;\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u9808\u81fe\u8fd4\u7167\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 For a moment\n turn inward,\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u524d\u7a7a\u8f49\u8b8a\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 Changes that go\n on in emptiness\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 3\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u4e0d\u7528\u6c42\u771e\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 Do not seek the\n true,\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u4e8c\u898b\u4e0d\u4f4f\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0 \u00a0\u00a0Do not dwell in dual views,\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u7e94\u6709\u662f\u975e\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 The slightest\n trace of right and wrong\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u4e8c\u7531\u4e00\u6709\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 One being is\n the source of the two,\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u4e00\u5fc3\u4e0d\u6b63\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 With one mind\n there is no arising,\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u7121\u548e\u7121\u6cd5\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 No blame, no\n things;\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u80fd\u96a8\u5883\u6ec5\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 The subject\n follows when the object ceases\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u5883\u7531\u80fd\u5883\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 The object is\n related to the subject\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u6b32\u77e5\u5169\u6bb5\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 If you want to\n know these two\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u4e00\u7a7a\u5169\u540c\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 In one\n emptiness both are equal\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 4\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u4e0d\u898b\u7cbe\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 Do not\n differentiate coarse and fine\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u5927\u9053\u9ad4\u5bdb\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 The great way\n is all\u2011embracing\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u5c0f\u898b\u72d0\u7591\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0 \u00a0Small\n views are irresolute, full of doubt,\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u57f7\u4e4b\u5931\u5ea6\n \n and you will go astray. \u00a0 \u9ad4\u7121\u53bb\u4f4f essence neither goes nor abides. \u900d\u9059\u7d76\u60f1 and go free of troubles. \u660f\u6c88\u4e0d\u597d it darkens, sinks and spoils. \u4f55\u7528\u758f\u89aa of what use are strange and familiar? \u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 1 \u52ff\u60e1\u516d\u5875 do not dislike the six sense\u2011objects. \u9084\u540c\u6b63\u89ba turns out equal to perfect awakenness. \u00a0 \u611a\u4eba\u81ea\u7e1b the fool ties himself. \u5984\u81ea\u611b\u8457 ignorance leads to preference. \u00a0 \u8c48\u975e\u5927\u932f is it not a great mistake? \u609f\u7121\u597d\u60e1 awakening negates liking and disliking. \u00a0 \u5984\u81ea\u659f\u914c lead to absurd consideration. \u4f55\u52de\u628a\u6349 why strive to grasp them? \u00a0 \u4e00\u6642\u653e\u537b away with this once for all. \u8af8\u5922\u81ea\u9664 all dreams stop by themselves. \u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 1 \u842c\u6cd5\u4e00\u5982 all things are of one suchness. \u5140\u723e\u5fd8\u7e01 resolutely neglect conditions. \u00a0\n \n \n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 Grasp beyond\n measure\n \n \n \n \n \n \u00a0\n \n \n \n \n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u653e\u4e4b\u81ea\u7136\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 Letting go\n leads to spontaneity,\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u4efb\u6027\u5408\u9053\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 Accord your\n nature with the way\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u3000\u5ff5\u4e56\u771e\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 Fettered\n thinking strays from the real,\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u4e0d\u597d\u52de\u795e\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 To weary the\n spirit is not good;\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 5\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u6b32\u53d6\u4e00\u4e58\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 In following\n the One vehicle\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u516d\u5875\u4e0d\u60e1\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 Not disliking\n the six sense\u2011objects\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u667a\u8005\u7121\u7232\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 The wise\n performs through non\u2011action,\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u6cd5\u7121\u7570\u6cd5\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 Things are not\n different,\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u5c07\u5fc3\u7528\u5fc3\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 To use the mind\n to hold the mind,\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u8ff7\u751f\u5bc2\u4e82\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 Out of\n confusion arise rest and disturbance;\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u4e00\u5207\u4e8c\u908a\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 All opposite\n sides\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u5922\u5e7b\u865a\u83ef\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 Dreams,\n illusions, flowers in the air,\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u5f97\u5931\u662f\u975e\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 Profit and\n loss, right and wrong;\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u773c\u82e5\u4e0d\u7761\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 If the eyes are\n not closed\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 6\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u5fc3\u82e5\u4e0d\u7570\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 If the mind does\n not discriminate\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u4e00\u5982\u9ad4\u7384\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 In the deep\n essence of one suchness\n\u00a0\n \n \u6b78\u5fa9\u81ea\u7136 you return again to spontaneity. \u4e0d\u53ef\u65b9\u6bd4 and nothing can be compared. \u00a0 \u52d5\u6b62\u7121\u6b62 set rest in motion and there is no resting. \u4e00\u4f55\u6709\u723e how will one be for you? \u00a0 \u4e0d\u5b58\u8ecc\u5247 and there is no principle or rule retained. \u6240\u4f5c\u5036\u606f which stops every action. \u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 1 \u6b63\u4fe1\u8abf\u76f4 true faith is firm and harmonized. \u7121\u53ef\u8a18\u61b6 nothing to remember. \u00a0 \u4e0d\u52de\u5fc3\u529b power of the mind is not exerted. \u8b58\u60c5\u96e3\u6e2c sense or feeling cannot fathom this. \u00a0 \u7121\u4ed6\u7121\u81ea there is neither other nor self. \u552f\u8a00\u4e0d\u4e8c only express non\u2011duality. \u00a0 \u7121\u4e0d\u5305\u5bb9 nothing is left out. \u7686\u5165\u6b64\u5b97 all belong to this teaching. \u00a0 \u4e00\u5ff5\u842c\u5e74 beyond a moment, or an eon. \u5341\u65b9\u76ee\u524d everywhere in front of the eyes. \u00a0 \u00a0 \u5fd8\u7d76\u5883\u754c when\n boundaries are forgotten.\n \n \n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u842c\u6cd5\u9f4a\u89c0\n \n \n \n \n \n \u00a0\n \n \n \n \n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 When all things\n are beheld as even\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u6cef\u5176\u6240\u4ee5\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 Put an end to\n the cause\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u6b62\u52d5\u7121\u52d5\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 Cease movement\n and no movement arises;\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u5169\u65e2\u4e0d\u6210\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 When both do\n not make a whole\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u7a76\u7adf\u7aae\u6975\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 Investigate to\n the end\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u5951\u5fc3\u5e73\u7b49\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 Accord the mind\n with Impartiality\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 7\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u72d0\u7591\u76e1\u6de8\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 All doubts are\n cleared,\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u4e00\u5207\u4e0d\u7559\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 Nothing is\n detained,\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u865a\u660e\u81ea\u7167\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 Vacuous, enlightened, self\u2011illumined;\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u975e\u601d\u91cf\u8655\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 Thought is\n useless here,\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u771e\u5982\u6cd5\u754c\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 In the real\n suchness of the thing\u2011realm\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u8981\u6025\u76f8\u61c9\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 Swiftly to\n accord with that\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u4e0d\u4e8c\u7686\u540c\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 In non-duality\n all is equal,\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u5341\u65b9\u667a\u8005\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 The wise from\n all directions\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u5b97\u975e\u4fc3\u5ef6\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 This teaching\n is not urgent, or extensive,\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u7121\u5728\u4e0d\u5728\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 Not here, not\n there,\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 8\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u6975\u5c0f\u540c\u5927\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 Very small and\n large are equal,\n \n \u4e0d\u898b\u908a\u8868 the limits cannot be seen. \u00a0 \u7121\u5373\u662f\u6709 with non\u2011being there is being. \u5fc5\u4e0d\u76f8\u5b88 do not hold on to it. \u00a0 \u4e00\u5207\u5373\u4e00 all is one. \u4f55\u616e\u4e0d\u7562 worry not for finality. \u00a0 \u4e0d\u4e8c\u4fe1\u5fc3 Non\u2011duality is faith in mind. \u975e\u53bb\u4f86\u4eca with no past, present, future. \u00a0\n \n \n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u6975\u5927\u540c\u5c0f\n \n \n \n \n \n \u00a0\n \n \n \n \n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 Very large and small\n are equal,\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u6709\u5373\u662f\u7121\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 With being\n there is nonbeing,\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u82e5\u4e0d\u5982\u6b64\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 If not so\n \u2013\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u4e00\u5373\u4e00\u5207\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 One is all,\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u4f46\u80fd\u5982\u662f\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 Merely with\n such ability\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u4fe1\u5fc3\u4e0d\u4e8c\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 Faith in mind\n is non\u2011dual.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u8a00\u8a9e\u9053\u65b7\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 Discourse here\n stops \u2013\n\u00a0\n\u00a0\n\u00a0\n\u00a0\n\u00a0\nFor those who want to\n read the Hsin-hsin Ming in Chinese or Japanese, Chinese and Japanese transcriptions\n of the text are given here.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Throughout this\n article, the Tun-huang manuscript version of the text is used. As with most\n Chinese texts, there are minor differences between various versions of the Hsin-hsin\n Ming.\n Variant lines and characters in the Taish\u00f5 Daiz\u00f5ky\u00f5 (vol.\n 48, No. 2010) version are indicated in this section.\n\u00a0\n1 First lines are Chinese\n readings (Wade-Giles transcription system).\n2 Second lines are\n Chinese readings (Pinyin transcription system).\n3 Third lines are\n Japanese readings (kanbun yomi kudashi) according to Hepburn transcription\n system (Hebonshiki).\n4 Fourth lines are the\n translations of Dusan Pajin.\nVariant lines and\n characters are indicated on the right side.\n\u00a0\nWhen pronunciations or\n English translations of the variant characters are the same as the original\n characters, no variant pronunciations or translations are given.\n\u00a0\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 1 \u00a0\u81f3\u9053\u7121\u96e3\u3000\u552f\u5acc\u63c0\u64c7\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Chih-tao\n wu-nan. Wei hsien chien-tse.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Zhi4dao2 wu2nan2. Wei2 xian2 jian3ze2.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Shid\u00f5\n bunan. Tada kenjaku o kirau. (Shid\u00f5 bunan. Yui ken kenjaku.)\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The\n best way is not difficult. It only excludes picking and choosing.\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0 \u00a0\u00a0\u00a0\u00a03 \u00a0\u4f46\u83ab\u618e\u611b\u3000\u6d1e\u7136\u660e\u767d\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Tan\n mo tseng-ai, tung-jan ming-pai.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Dan4 mo4 zeng1ai4, dong4ran2 ming2bai2.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Tada\n z\u00f5ai nakunba, t\u00f5nen to shite meihaku nari.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Once\n you stop loving and hating, it will enlighten itself.\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 5 \u00a0\u6beb\u91d0\u6709\u5dee\u3000\u5929\u5730\u61f8\u9694\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Hao\n li yu ch'a, t'ien-ti hs\u00fcan ke.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Hao2 li2 you3 cha1, tian1di4 xuan2 ge2.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 G\u00f5ri\n mo sha areba, tenchi haruka ni hedataru.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Depart\n for a hairbreadth, and heaven and earth are set apart.\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 7 \u00a0\u6b32\u5f97\u73fe\u524d\u3000\u83ab\u5b58\u9806\u9006\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Y\u00fc\n te hsien-ch'ien, mo ts'un shun-ni.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Yu4 de2 xian4qian2, mo4 cun2 shun4ni4.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Genzen\n o en to hosseba, jungyaku o zon suru nakare.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 If\n you want it to appear, do not be for or against.\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 9 \u00a0\u9055\u9806\u76f8\u722d\u3000\u662f\u7232\u5fc3\u75c5\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Wei-shun\n hsiang-cheng, shih wei hsin ping.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Wei2shun4 xiang1zheng1, shi4 wei2 xin1 bing4.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Ijun\n ai arasou, kore o shinby\u00f5 to nasu.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 To\n set longing against loathing, makes the mind sick.\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0 11 \u00a0\u4e0d\u8b58\u7384\u65e8\u3000\u5f92\u52de\u5ff5\u975c\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Pu-shi\n hs\u00fcan-chi, tu lao nien-ching.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Bu4shi4 xuan2zhi3, tu2 lao2 nian4jing4.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Genshi\n o shirazareba, itazura ni nenj\u00f5 ni r\u00f5 su.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Not\n knowing the deep meaning (of the way), it is useless to quiet thoughts.\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0 13 \u00a0\u5713\u540c\u592a\u865a\u3000\u7121\u6b20\u7121\u9918\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Y\u00fcan-t'ung\n tai-hs\u00fc, wu-chien, wu-y\u00fc.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Yuan2tong2 tai4xu1, wu2qian4, wu2yu2.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Madoka\n naru koto taikyo ni onaji, kakuru koto naku, amaru koto nashi.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Complete\n it is like great vacuity, with nothing lacking, nothing in excess.\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0 15 \u00a0\u826f\u7531\u53d6\u6368\u3000\u6240\u4ee5\u4e0d\u5982\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Liang\n yu ch'u-she, so-i pu-ju.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Liang2 you2 qu3she3, suo3yi3 bu4ru2.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Makoto\n ni shusha ni yoru, yue ni funyo nari.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 When\n you grasp and reject, there is no suchness.\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0 17 \u00a0\u83ab\u9010\u6709\u7e01\u3000\u52ff\u4f4f\u7a7a\u5fcd\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Mo\n chu yu y\u00fcen, wu chu kung jen.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Mo4 zhu2 you3 yuan2, wu4 zhu4 kong1 ren3.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Uen\n o ou koto nakare, k\u00fbnin ni j\u00fb suru koto nakare.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Do not follow\n conditions, do not dwell in emptiness.\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0 19 \u00a0\u4e00\u7a2e\u5e73\u61f7\u3000\u6cef\u7136\u81ea\u76e1\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 I-cheng\n p'ing huai, ming-jan tzu chin.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Yi1zhong3 ping2 huai2, min3ran2 zi4 jin4.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Isshu\n heikai nareba, minnen to shite onozu kara tsuku.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Cherishing\n oneness in the hearth, everything will stop by itself.\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0 21 \u00a0\u6b62\u52d5\u6b78\u6b62\u3000\u6b62\u66f4\u5f4c\u52d5\n \n \u00a0 \u25a1\u25a1\u25a1\u25a1\u3000 \u4e8c\u25a1\u25a1\u25a1 erh er4 nisho\n \n \n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Chih\n tung kui chih, chih keng mi tung.\n \n \n \n \n \n \u00a0\n \n \n \n \n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Zhi3 dong4 gui1 zhi3, zhi3 geng4 mi2 dong4.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 D\u00f5\n o yamete ki ni shi sureba, shi sara ni iyoiyo d\u00f5zu.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Rest\n to stop motion, and rest will move you again.\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0 23 \u00a0\u552f\u6eef\u5169\u908a\u3000\u5be7\u77e5\u4e00\u7a2e\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Wei\n chih liang-pien, ning chih i-chung?\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Wei2 zhi4 liang3bian1, ning2 zhi1 yi1zhong3?\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Tada\n ry\u00f5hen ni todokooraba, nanzo isshu o shiran ya?\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 If\n you are merely in either, how will you know oneness?\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0 25 \u00a0\u4e00\u7a2e\u4e0d\u901a\u3000\u5169\u8655\u5931\u529f\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 I-chung\n pu-t'ung, liang-ch'u shih kung.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Yi1zhong3 bu4tong1, liang3chu3 shi1 gong1.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Isshu\n ts\u00fbzezareba, ry\u00f5sho ni k\u00f5 o shissu.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Not\n understanding oneness, you will miss in two ways.\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0 27 \u00a0\u9063\u6709\u6c92\u6709\u3000\u5f9e\u7a7a\u80cc\u7a7a\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Ch'ien\n yu mei yu, ts'ung kung pei kung.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Qian3 you3 mei2 you3, cong2 kong1 bei4 kong1.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 U\n o yareba u o bosshi, k\u00fb ni shitagaeba k\u00fb ni somuku.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Expelling\n being you will be without it, following emptiness you are always behind it.\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0 29 \u00a0\u591a\u8a00\u591a\u616e\u3000\u8f49\u4e0d\u76f8\u61c9\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 To\n yen, to lu chuan pu hsiang-ying.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Duo1 yan2, duo1 lu4 zhuan3 bu4\n xiang1ying4.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Tagon,\n taryo utata s\u00f5\u00f5 sezu.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The\n more words and thoughts the more you will go astray \n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0 31 \u00a0\u7d76\u8a00\u7d76\u616e\u3000\u7121\u8655\u4e0d\u901a\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Ch\u00fceh\n yen, ch\u00fceh lu wu-ch'u pu-t'ung.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Jue2 yan2, jue2 lu4 wu2chu3 bu4tong1.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Zetsugon,\n zetsuryo tokoro to shite ts\u00fbzezu to iu koto nashi.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Stop\n speaking, stop thinking and there is nothing you cannot understand.\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0 33 \u00a0\u6b78\u6839\u5f97\u65e8\u3000\u96a8\u7167\u5931\u5b97\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Kui\n ken te chih. Sui chao shih tsung.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Gui1 gen1 de2 zhi3. Sui2 zhao4 shi1 zong1.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Kon\n ni ki sureba shi o e. Sh\u00f5 ni shitagaeba sh\u00fb o shissu.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Return\n to the root and obtain the purport. Following the outcome you lose the source.\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0 35 \u00a0\u9808\u81fe\u8fd4\u7167\u3000\u52dd\u537b\u524d\u7a7a\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Hs\u00fc-y\u00fc\n fan-chao, sheng-ch'\u00fceh ch'ien-kung.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Xu1yu2 fan3zhao4, sheng4que4 qian2kong1.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Shuyu\n mo hansh\u00f5 sureba, zenk\u00fb ni sh\u00f5kyaku su.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 For\n a moment turn inward, and surpass the emptiness of things.\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0 37 \u00a0\u524d\u7a7a\u8f49\u8b8a\u3000\u7686\u7531\u5984\u898b\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Ch'ien-kung\n chuan-pien chieh yu wang-chien.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Qian2kong1 zhuan3bian4 jie1 you2 wang4jian4.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Zenk\u00fb\n no tenpen wa mina m\u00f5ken ni yoru.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Changes\n that go on in emptiness all have their cause in ignorance.\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0 39 \u00a0\u4e0d\u7528\u6c42\u771e\u3000\u552f\u9808\u606f\u898b\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Pu-yung\n ch'iu chen, wei hs\u00fc hsi-chien.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Bu4yong4 qiu2 zhen1, wei2 xu1 xi2jian4.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Shin\n o motomuru koto o mochiizare,\n tada subekaraku ken o yamu beshi.\n \n \u00a0 \u25a1\u25a1\u25a1\u25a1\u3000\u25a1\u52ff\u25a1\u25a1 wu wu4 \u00a0\n \n \n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Do\n not seek the true, only abstain from views.\n \n \n \n \n \n \u00a0\n \n \n \n \n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0 41 \u00a0\u4e8c\u898b\u4e0d\u4f4f\u3000\u614e\u83ab\u8ffd\u5c0b\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Erh-chien\n pu-chu, chen mo chui-hs\u00fcn.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Er4jian4 bu4zhu4, shen4 mo4 zhui1xun2.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Niken\n ni j\u00fbsezu, tsutsushinde tsuijin suru koto nakare.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Do\n not dwell in dual views, be careful not to pursue them.\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0 43 \u00a0\u7e94\u6709\u662f\u975e\u3000\u7d1b\u7136\u5931\u5fc3\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Ts'ai\n yu shih-fei fen-jan shih hsin.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Cai2 you3 shi4fei1 fen1ran2 shi1 xin1.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Wazuka\n ni zehi areba funnen to shite shin o shissu.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The\n slightest trace of right and wrong and mind is lost in confusion.\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0 45 \u00a0\u4e8c\u7531\u4e00\u6709\u3000\u4e00\u4ea6\u83ab\u5b88\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Erh\n yu i yu, i i mo shou.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Er4 you2 yi1 you3, yi1 yi4 mo4 shou3.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Ni\n wa itsu ni yotte ari, itsu mo mata mamoru koto nakare.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 One\n being is the source of the two, however, do not even maintain the one.\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0 47 \u00a0\u4e00\u5fc3\u4e0d\u751f\u3000\u842c\u6cd5\u7121\u548e\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 I-hsin\n pu-sheng, wang-fa wu-chiu.\n \n \u00a0 \u25a1\u25a1\u25a1\u6b63\u3000\u25a1\u25a1\u25a1\u25a1 cheng zheng1\n \n \n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Yi1xin1 bu4sheng1, wan4fa3 wu2jiu4.\n \n \n \n \n \n \u00a0\n \n \n \n \n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Isshin\n sh\u00f5zezareba, manp\u00f5 toga nashi.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 With\n one mind there is no arising, then everything is without blame.\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0 49 \u00a0\u7121\u548e\u7121\u6cd5\u3000\u4e0d\u751f\u4e0d\u5fc3\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Wu-chiu,\n wu-fa. Pu-sheng, pu-hsin.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Wu2jiu4, wu2fa3. Bu4sheng1, bu4xin1.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Toga\n nakereba h\u00f5 nashi. Sh\u00f5zezareba shin narazu.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 No\n blame, no things. No arising, no mind.\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0 51 \u00a0\u80fd\u96a8\u5883\u6ec5\u3000\u5883\u9010\u80fd\u6c88\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Neng\n sui ching mieh. Ching chu neng shen.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Neng2 sui2 jing4 mie4. Jing4 zhu2 neng2 shen3.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 N\u00f5\n wa ky\u00f5 ni shitagatte messhi. Ky\u00f5 wa n\u00f5 o \u00f5te\n shizumu.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The\n subject follows when the object ceases. The object is expelled when the subject\n sinks.\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0 53 \u00a0\u5883\u7531\u80fd\u5883\u3000\u80fd\u7531\u5883\u80fd\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Ching\n yu neng ching. Neng yu ching neng.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Jing4 you2 neng2 jing4. Neng2 you2 jing4 neng2.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Ky\u00f5\n wa n\u00f5 ni yotte ky\u00f5tari. N\u00f5 wa ky\u00f5 no yotte\n n\u00f5tari.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The\n object is related to the subject. The subject is related to the object.\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0 55 \u00a0\u6b32\u77e5\u5169\u6bb5\u3000\u5143\u662f\u4e00\u7a7a\n \n \u25a1\u25a1\u5169\u540c\u3000\u25a1\u25a1\u25a1\u50cf liang\n t'ung liang3 tong2 ry\u00f5d\u00f5\n \n \n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Y\u00fc\n chih liang-tuan, y\u00fcen shih i-kung.\n \n \n \n \n \n \u00a0\n \n \n \n \n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Yu4 zhi1 liang3duan4, yuan2 shi4 yi1kong1.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Ry\u00f5dan\n o shiran to hosseba, moto kore ikk\u00fb.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 If\n you want to know these two, their origin is one emptiness.\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0 57 \u00a0\u4e00\u7a7a\u540c\u5169\u3000\u9f4a\u542b\u842c\u8c61\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 I-kung\n liang t'ung, ch'i han wan-hsiang.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Yi1kong1 liang3 tong2, qi2 han2 wan4xiang4.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Ikk\u00fb\n ry\u00f5 ni onaji, hitoshiku banz\u00f5 o fukumu.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 In\n one emptiness both are equal, evenly containing innumerable forms.\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0 59 \u00a0\u4e0d\u898b\u7cbe\u9e81\u3000\u5be7\u6709\u504f\u9ee8\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Pu-chien\n ching-ts'u, ning yu p'ien-tang.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Bu4jian4 jing1cu1, ning2 you3 pian1dang3.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Seiso\n o mizareba, izukunzo hent\u00f5 aran ya.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Do\n not differentiate coarse and fine, and you will not be for or against.\n\u00a0\n \n \u00a0 \u25a1\u25a1\u25a1\u7c97\u3000\u25a1\u25a1\u25a1\u25a1\n \n \n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0 61 \u00a0\u5927\u9053\u9ad4\u5bdb\u3000\u7121\u6613\u7121\u96e3\n \n \n \n \n \n \u00a0\n \n \n \n \n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Ta-tao\n t'i-k'uan, wu-i, wu-nan.\n \n \u00a0 \u25a1\u25a1\u25a1\u25a1\u3000\u25a1\u96e3\u25a1\u6613 wu-nan,\n wu-i wu2nan2, wu2yi4 nan naku\n i nashi neither difficult nor easy\n \n \n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Da4 dao4 ti3kuan1, wu2yi4, wu2nan2.\n \n \n \n \n \n \u00a0\n \n \n \n \n \n \u25a1\u25a1\u25a1\u25a1\u3000\u5fc3\u25a1\u25a1\u25a1 hsin xin1 shin jaro ni iru and the mind will go astray\n \n \n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Daid\u00f5\n taikan nari, i naku nan nashi.\n \n \n \n \n \n \u00a0\n \n \n \n \n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The\n great way is all\u2011embracing, neither easy nor difficult.\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0 63 \u00a0\u5c0f\u898b\u72d0\u7591\u3000\u8f49\u6025\u8f49\u9072\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Hsiao-chien\n hu-i, chuan chi, chuan ch'ih.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Xiao3jian4 hu2yi2, zhuan3 ji2,\n zhuan3 chi2.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Sh\u00f5ken\n wa kogi su, utata ky\u00fb nareba, utata ososhi.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Small\n views are irresolute, full of doubt, now in haste, then too late.\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0 65 \u00a0\u57f7\u4e4b\u5931\u5ea6\u3000 \u5fc5\u5165\u90aa\u8def\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Chih\n chih shih tu, pi ru hsie-lu.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Zhi2 zhi1 shi1 du4, bi4 ru4 xie2lu4.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Kore\n o sh\u00fb sureba do o shisshi, kanarazu jaro ni iru.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Grasp\n beyond measure, and you will go astray.\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0 67 \u00a0\u653e\u4e4b\u81ea\u7136\u3000\u9ad4\u7121\u53bb\u4f4f\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Fang\n chih tzu-jan, t'i wu-ch'\u00fc-chu.\n \n \u25a1\u25a1\u25a1\u25a1\u3000\u6c88\u660f\u25a1\u25a1 shen-hun shen3hun1 chinkon sinks, darkens and spoils\n \n \n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Fang4 zhi1 zi4ran2, ti3 wu2qu4zhu4.\n \n \n \n \n \n \u00a0\n \n \n \n \n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Kore\n o hanateba jinen nari, tai kyoj\u00fb nashi.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Letting\n go leads to spontaneity, essence neither goes nor abides.\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0 69 \u00a0\u4efb\u6027\u5408\u9053\u3000\u900d\u9059\u7d76\u60f1\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Jen\n hsing ho tao, hsiao-yao ch\u00fceh nao.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Ren4 xing4 he2 dao4, xiao1yao2 jue2 nao3.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Sh\u00f5\n ni ninzureba d\u00f5 ni gassu, sh\u00f5y\u00f5 to shite n\u00f5 o\n zessu.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Accord\n your nature with the way, and go free of troubles.\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0 71 \u00a0\u7e4b\u5ff5\u4e56\u771e\u3000\u660f\u6c88\u4e0d\u597d\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Chi-nien\n kuai chen, hun-shen pu-hao.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Ji4nian4 guai1 zhen1, hun1shen3 bu4hao3.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Kenen\n wa shin ni somuku, konchin\n wa fuk\u00f5 nari.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Fettered\n thinking strays from the real, it darkens, sinks and spoils.\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0 73 \u00a0\u4e0d\u597d\u52de\u795e\u3000\u4f55\u7528\u758f\u89aa\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Pu-hao\n lao shen. Ho yung shu-ch'ing?\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Bu4hao3 lao2 shen2. He2 yong4 shu1qing4?\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Fuk\u00f5\n nareba shin o r\u00f5 su. Nanzo soshin o mochiin?\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 To\n weary the spirit is not good. Of what use are strange and familiar?\n\u00a0\n \n \u00a0 \u25a1\u795e\u25a1\u25a1\u3000\u25a1\u25a1\u25a1\u25a1 Liu-shen Liu4shen2 \u00a0 \u25a1\u8da3\u25a1\u25a1\u3000\u25a1\u25a1\u25a1\u25a1 ts'u cu4 Ichij\u00f5\n ni omomukan to hosseba In following the One vehicle\n \n \n \n \n \n \n \n \n \n \n \u00a0\n \n \n \n \n \n \n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0 75 \u00a0\u6b32\u53d6\u4e00\u4e58\u3000\u52ff\u60e1\u516d\u5875\n \n \n \n \n \n \u00a0\n \n \n \n \n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Y\u00fc\n ch'u i-ch'eng, wu eh liu-ch'en.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Yu4 qu3 yi1cheng2, wu4 e4 liu4chen2.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Ichij\u00f5\n o toran to hosseba, rokujin o nikumu koto nakare.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 In\n taking the One vehicle, do not dislike the six sense\u2011objects.\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0 77 \u00a0\u516d\u5875\u4e0d\u60e1\u3000\u9084\u540c\u6b63\u89ba\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Liu-ch'en\n pu-eh, hai t'ung cheng-ch\u00fceh.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Liu4chen2 bu4e4, hai2 tong2\n zheng4jue2.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Rokujin\n nikumazareba kaette sh\u00f5gaku ni onaji.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Not\n disliking the six sense\u2011objects turns out equal to perfect awakenness.\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0 79 \u00a0\u667a\u8005\u7121\u7232\u3000\u611a\u4eba\u81ea\u7e1b\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Chih-che\n wu-wei. Y\u00fc-jen tzu fu.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Zhi4zhe3 wu2 wei2. Yu2ren2 zi4 fu2.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Chisha\n wa mui nari. Gunin wa jibaku su.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The\n wise performs through non\u2011action. The fool ties himself.\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0 81 \u00a0\u6cd5\u7121\u7570\u6cd5\u3000\u5984\u81ea\u611b\u8457\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Fa\n wu-i fa, wang tzu ai-cho.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Fa3 wu2yi4 fa3, wang4 zi4 ai4-zhuo2.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 H\u00f5\n ni ih\u00f5 nashi, midari ni mizukara aijaku su.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Things\n are not different, ignorance leads to preference.\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0 83 \u00a0\u5c07\u5fc3\u7528\u5fc3\u3000\u8c48\u975e\u5927\u932f\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Chiang\n hsin yung hsin, ch'i fei ta ts'o?\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Jiang1 xin1 yong4 xin1, qi3 fei1 da4 cuo4?\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Shin\n o motte shin o mochiu, ani daijaku ni arazaran ya?\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 To\n use the mind to hold the mind, is it not a great mistake?\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0 85 \u00a0\u8ff7\u751f\u5bc2\u4e82\u3000\u609f\u7121\u597d\u60e1\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Mi\n sheng chi-luan. Wu wu-hao-eh.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Mi2 sheng1 ji2luan4. Wu4 wu2hao3e4.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Mayoeba\n jakuran o sh\u00f5ji. Satoreba k\u00f5o nashi.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Out\n of confusion arise rest and disturbance. Awakening negates liking and\n disliking.\n\u00a0\n \n \u00a0 \u25a1\u25a1\u25a1\u25a1\u3000\u5984\u81ea\u25a1\u25a1 wang tzu wang4 zi4 midari ni mizukara shinshaku su unreasonably lead to absurd\n consideration\n \n \n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0 87 \u00a0\u4e00\u5207\u4e8c\u908a\u3000\u826f\u7531\u659f\u914c\n \n \n \n \n \n \u00a0\n \n \n \n \n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 I-ch'ieh\n erh-pien liang\n yu chen-cho.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Yi1qie1 er4bian1 liang2 you2 zhen1zhuo2.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Issai\n nihen makoto ni shinshaku ni yoru.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 All\n opposite sides lead to absurd consideration.\n\u00a0\n \n \u25a1\u4e82\u7a7a\u25a1\u3000\u25a1\u25a1\u25a1\u25a1 Meng-lan,\n kung-hua Meng4-lan4, kong1hua2 Muran, k\u00fbge. Dreams,\n confusions, flowers in the air\n \n \n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0 89 \u00a0\u5922\u5e7b\u865a\u83ef\u3000\u4f55\u52de\u628a\u6349\n \n \n \n \n \n \u00a0\n \n \n \n \n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Meng-huan,\n hs\u00fc-hua. Ho lao pa-cho?\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Meng4-huan4, xu1hua2. He2 lao2 ba3zhuo1?\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Muran,\n k\u00fbge. Nanzo hasoku o r\u00f5 sen.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Dreams,\n illusions, flowers in emptiness. Why strive to grasp them?\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0 91 \u00a0\u5f97\u5931\u662f\u975e\u3000\u4e00\u6642\u653e\u537b\n \n \u25a1\u25a1\u25a1\u7720\u3000\u25a1\u25a1\u25a1\u25a1 pu-mien bu4mian2\n \n \n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Te-shih,\n shih-fei, i-shih fang-ch\u00fceh.\n \n \n \n \n \n \u00a0\n \n \n \n \n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 De2shi1, shi4fei1, yi1shi2 fang4que4.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Tokushitsu,\n zehi, ichiji ni h\u00f5kyaku seyo.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Profit\n and loss, right and wrong, away with this once for all.\n\u00a0\n \n \u00a0 \u25a1\u25a1\u25a1\u25a1\u3000\u25a1\u25a1\u5982\u4e00 ju i ru2 yi1 manp\u00f5 ichi no gotoshi all things are as one\n \n \n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0 93 \u00a0\u773c\u82e5\u4e0d\u7761\u3000\u8af8\u5922\u81ea\u9664\n \n \n \n \n \n \u00a0\n \n \n \n \n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Yan\n jo pu-shui, chu-meng tzu ch'u.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Yan3 ruo4 bu4shui4, zhu1meng4 zi4 chu2.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Manako\n moshi nemurazareba, sh\u00f5mu onozukara nozoku.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 If\n the eyes are not closed, all dreams stop by themselves.\n\u00a0\n \n \u00a0 \u25a1\u25a1\u25a1\u25a1\u3000\u5fa9\u6b78\u25a1\u25a1 fu-kui fu4gui1 fukki jinen nari\n \n \n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0 95 \u00a0\u5fc3\u82e5\u4e0d\u7570\u3000\u842c\u6cd5\u4e00\u5982\n \n \n \n \n \n \u00a0\n \n \n \n \n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Hsin\n jo pu-i, wan-fa i-ju.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Xin1 ruo4 bu4yi4, wan4fa3 yi1ru2.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Shin\n moshi inarazareba, manp\u00f5 ichinyo nari.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 If\n the mind does not discriminate, all things are of one suchness.\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0 97 \u00a0\u4e00\u5982\u9ad4\u7384\u3000\u5140\u723e\u5fd8\u7e01\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 I-ju\n t'i-hs\u00fcan, wu-erh wang y\u00fcan.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Yi1ru2 ti3xuan2, wu4er3 wang4 yuan2.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Ichinyo\n taigen nareba, gotsuni to shite en o b\u00f5zu.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 In\n the deep essence of one suchness, resolutely neglect conditions.\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0 99 \u00a0\u842c\u6cd5\u9f4a\u89c0\u3000\u6b78\u5fa9\u81ea\u7136\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Wan-fa\n ch'i kuan, kui-fu tzu-jan.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Wan4fa3 qi2 guan1, gui1fu4 zi4ran2.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Manp\u00f5 hitoshiku\n kanzureba, kifuku jinen nari.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 When\n all things are beheld as even, you return again to spontaneity.\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0 101 \u00a0\u6cef\u5176\u6240\u4ee5\u3000\u4e0d\u53ef\u65b9\u6bd4\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Ming\n ch'i so-i, pu-k'o fang-pi.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Ming3 qi2 suo3yi3, bu4ke3 fang1bi3.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Sono\n yuen o minseba, h\u00f5hi subekarazu.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Put\n an end to the cause, and nothing can be compared.\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0 103 \u00a0\u6b62\u52d5\u7121\u52d5\u3000\u52d5\u6b62\u7121\u6b62\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Chih\n tung wu-tung. Tung chih wu-chih.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Zhi3 dong4 wu2dong4. Dong4 zhi3 wu2zhi3.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 D\u00f5\n o yamureba d\u00f5 naku, shi o d\u00f5zureba shi nashi.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Cease\n movement and no movement arises. Set rest in motion and there is no resting.\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0 105 \u00a0\u5169\u65e2\u4e0d\u6210\u3000\u4e00\u4f55\u6709\u723e\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Liang-chi\n pu-ch'eng, i ho yu erh?\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Liang3 ji4 bu4cheng2, yi1 he2 you3 er3?\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Ry\u00f5\n sude ni narazu, itsu nanzo shika aran?\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 When\n both do not make a whole, how will one be for you?\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0 107 \u00a0\u7a76\u7adf\u7aae\u6975\u3000\u4e0d\u5b58\u8ecc\u5247\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Chiu-ching\n ch'iung-chi, pu-ts'un kui-tse.\n \n \u00a0 \u5553\u25a1\u25a1\u25a1\u3000\u25a1\u25a1\u25a1\u25a1 Ch'i-hsin Qi3xin1 Kaishin Open your mind to Impartiality\n \n \n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Jiu4jing4 qiong2ji2, bu4cun2 gui3ze2.\n \n \n \n \n \n \u00a0\n \n \n \n \n \n \u00a0 \u25a1\u25a1\u25a1\u25a1\u3000\u25a1\u25a1\u6240\u6709 so yu suo3\n you3 itsu nanzo sh\u00f5y\u00fb? how will you have one?\n \n \n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Kuky\u00f5\n ky\u00fbkyoku, kisoku o zon suru koto nakare.\n \n \n \n \n \n \u00a0\n \n \n \n \n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Investigate\n to the end, and there is no principle or rule retained.\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0 109 \u00a0\u5951\u5fc3\u5e73\u7b49\u3000\u6240\u4f5c\u5036\u606f\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Ch'i-hsin\n p'ing-teng, so-chuo ch\u00fc hsi.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Qi4xin1 ping2deng3, suo3zuo4 ju1 xi2.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Kaishin heit\u00f5 nareba, shosa tomo ni\n yamu.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Accord\n the mind with Impartiality, which stops every action.\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0 111 \u00a0\u72d0\u7591\u76e1\u6de8\u3000\u6b63\u4fe1\u8abf\u76f4\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Hu-i\n chin-ching, chen-hsin tiao-chih.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Hu2yi2 jin4jing4, zheng4xin4 diao4zhi2.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Kogi\n j\u00f5jin sureba, sh\u00f5shin ch\u00f5jiki nari.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 All\n doubts are cleared, true faith is firm and harmonized.\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0 113 \u00a0\u4e00\u5207\u4e0d\u7559\u3000\u7121\u53ef\u8a18\u61b6\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 I-ch'ieh\n pu-liu, wu-k'o chi-i.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Yi1qie1 bu4liu2, wu2ke3 ji4yi4.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Issai\n todomarazareba, kioku su beki nashi.\n \n \u25a1\u25a1\u25a1\u7136\u00a0\n or\u00a0 \u25a1\u25a1\u25a1\u6027 tzu-jan\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\n tzu-hsing zi4-ran2\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\n \u00a0zi4xing4 jinen\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0jish\u00f5 spontaneous\u00a0\u00a0\u00a0\u00a0 Empty and enlighten \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 your\n self-nature\n \n \n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Nothing\n is detained, nothing to remember.\n \n \n \n \n \n \u00a0\n \n \n \n \n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0 115 \u00a0\u865a\u660e\u81ea\u7167\u3000\u4e0d\u52de\u5fc3\u529b\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Hs\u00fc-ming,\n tzu-chao, pu-lao hsin-li.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Xu1ming2 zi4zhao4, bu4lao2 xin1li4.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Komei\n jish\u00f5 nareba, shinriki r\u00f5 sezu.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Vacuous,\n enlightened, self\u2011illumined, power of the mind is not exerted.\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0 117 \u00a0\u975e\u601d\u91cf\u8655\u3000\u8b58\u60c5\u96e3\u6e2c\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Fei-ssu-liang\n ch'u, shih-ch'ing nan ts'e.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Fei1si1liang4 chu3, shi4qing2 nan2 ce4.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Hishiry\u00f5\n no sho, shikij\u00f5 hakari gatashi.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Thought\n is useless here, sense or feeling cannot fathom this.\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0 119 \u00a0\u771e\u5982\u6cd5\u754c\u3000\u7121\u4ed6\u7121\u81ea\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Chen-ju\n fa-chieh, wu-t'a, wu-tzu.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Zhen1ru2 fa3jie4, wu2ta1, wu2zi4.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Shinnyo\n hokkai wa, ta naku, ji nashi.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 In\n the real suchness of the thing\u2011realm, there is neither other nor self.\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0 121 \u00a0\u8981\u6025\u76f8\u61c9\u3000\u552f\u8a00\u4e0d\u4e8c\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Yao\n chi hsiang-ying, wei yen pu-erh.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Yao4 ji2 xiang1ying4, wei2 yan2 bu4er4.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Ky\u00fb\n ni s\u00f5\u00f5 sen to y\u00f5seba, tada funi to iu.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Swiftly\n to accord with that, only express non\u2011duality.\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0 123 \u00a0\u4e0d\u4e8c\u7686\u540c\u3000\u7121\u4e0d\u5305\u5bb9\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Pu-erh\n chieh t'ung, wu pu-pao-jung.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Bu4er4 jie1 tong2, wu2 bu4bao1rong2.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Funi\n nareba mina onaji, h\u00f5y\u00f5 sezu to iu koto nashi.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 In\n non-duality all is equal, nothing is left out.\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0 125 \u00a0\u5341\u65b9\u667a\u8005\u3000\u7686\u5165\u6b64\u5b97\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Shih-fang\n chih-che chieh ju tz'u tsung.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Shi2fang1 zhi4zhe3 jie1 ru4 ci3 zong1.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Jipp\u00f5\n no chisha, mina kono sh\u00fb ni iru.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The\n wise from all directions all belong to this teaching.\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0 127 \u00a0\u5b97\u975e\u4fc3\u5ef6\u3000\u4e00\u5ff5\u842c\u5e74\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Tsung\n fei ts'u-yen, i-nien, wan-nien,\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Zong1 fei1 cu4yan2, yi1nian4, wan4nian2,\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Sh\u00fb\n wa sokuen ni arazu, ichinen, bannen.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 This\n teaching is not urgent, or extensive, beyond a moment, or an eon,\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0 129 \u00a0\u7121\u5728\u4e0d\u5728\u3000\u5341\u65b9\u76ee\u524d\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Wu\n tsai pu-tsai, shih-fang mu-ch'ien.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Wu2 zai4 bu4 zai4, shi2fang1 mu4qian2.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Zai\n mo fuzai mo naku, jipp\u00f5 mokuzen.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Not\n here, not there, everywhere in front of the eyes.\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0 131 \u00a0\u6975\u5c0f\u540c\u5927\u3000 \u5fd8\u7d76\u5883\u754c\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Chi-hsiao\n t'ung ta. Wang-ch\u00fceh ching-chieh,\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Ji2xiao3 tong2 da4. Wang2jue2 jing4jie4,\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Gokush\u00f5\n wa dai ni onaji. Ky\u00f5gai o b\u00f5zetsu su.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Very\n small and large are equal. When boundaries are forgotten,\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0 133 \u00a0\u6975\u5927\u540c\u5c0f\u3000\u4e0d\u898b\u908a\u8868\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Chi-ta\n t'ung hsiao, pu-chien pien-piao.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Ji2da4 tong2 xiao3, bu4jian4 bian1biao3.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Gokudai\n wa sh\u00f5 ni onaji, henpy\u00f5 o mizu.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Very\n large and small are equal, the limits cannot be seen.\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0 135 \u00a0\u6709\u5373\u662f\u7121\u3000\u7121\u5373\u662f\u6709\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Yu\n chi shih wu. Wu chi shih yu.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 You3 ji2 shi4 wu2. Wu2 ji2 shi4 you3.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 U\n wa sunawachi kore mu. Mu wa sunawachi kore u.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 With\n being there is nonbeing. With non\u2011being there is being.\n \n \u25a1\u25a1\u25a1\u25a1\u3000\u5984\u25a1\u25a1\u25a1 Wang-ch\u00fceh Wang4jue2 m\u00f5zetsu su When boundaries are irrelevant\n \n \n \u00a0\n \n \n \n \n \n \u00a0\n \n \n \n \n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0 137 \u00a0\u82e5\u4e0d\u5982\u6b64\u3000\u5fc5\u4e0d\u9808\u5b88\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Jo\n pu-ju tz'u \u2013 pi pu hs\u00fc shou.\n \n \u25a1\u25a1\u25a1\u662f\u3000\u25a1\u25a1\u76f8\u25a1 \u00a0 \u00a0 mamoru koto o s\u00f5 sezu \u00a0\n \n \n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Ruo4 bu4ru2 ci3 \u2013 bi4 bu4 xu1 shou3.\n \n \n \n \n \n \u00a0\n \n \n \n \n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Moshi\n kaku no gotoku narazareba, kanarazu mamoru koto o mochiizare.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 If\n not so \u2013 do not hold on to it.\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0 139 \u00a0\u4e00\u5373\u4e00\u5207\u3000\u4e00\u5207\u5373\u4e00\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 I\n chi i-ch'ieh, i-ch'ieh chi i \u2013\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Yi1 ji2 yi1qie1, yi1qie1 ji2 yi1 \u2013\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Issoku\n issai, issai sokuitsu.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 One\n is all, all is one \u2013\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0 141 \u00a0\u4f46\u80fd\u5982\u662f\u3000\u4f55\u616e\u4e0d\u7562\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Tan\n neng ju shih, ho lu pu-pi.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Dan4 neng2 ru2 shi4, he2 lu4 bu4bi4.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Tada\n yoku kaku no gotoku nareba, nanzo fuhitsu o omonpakaran.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Merely\n with such ability, worry not for finality.\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0 143 \u00a0\u4fe1\u5fc3\u4e0d\u4e8c\u3000\u4e0d\u4e8c\u4fe1\u5fc3\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Hsin-hsin\n pu-erh. Pu-erh hsin-hsin.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Xin4xin1 bu4er4. Bu4er4 xin4xin1.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Shinjin\n funi. Funi shinjin.\n \n \u25a1\u25a1\u25a1\u25a1\u3000\u25a1\u53e4\u25a1\u25a1 ku gu3\n \n \n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Faith\n in mind is non\u2011dual. Non\u2011duality is faith in mind.\n \n \n \n \n \n \u00a0\n \n \n \n \n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0 145 \u00a0\u8a00\u8a9e\u9053\u65b7\u3000\u975e\u53bb\u4f86\u4eca\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Yen-y\u00fc\n tao tuan \u2013 fei chu lai chin.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Yan2yu3 dao4 duan4 \u2013 fei1qu4 lai2 jin1.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Gongo\n d\u00f5dan \u2013 koraikon ni arazu.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Discourse\n here stops \u2013 with no past, present, future.\n\u00a0\n\u00a0\n\u00a0\nThe following is an\n analysis of the Hsin-hsin Ming by Prof. Dusan Pajin of Belgrade University,\n Yugoslavia. The article is published in the following resources:\n\u00a0\n\u2022 \"On Faith\n in Mind\". Journal of Oriental Studies, Vol. XXVI, No. 2, Hong Kong 1988,\n pp. 270-288.\n\u00a0\n\u2022 \"On Faith\n in Mind \u2013 Hsin Hsin Ming and Early Ch'an\". Proceedings of the XXII\n International Congress for Asian and North African\n\u00a0\u00a0 Studies, Hamburg; in Zeitschrift\n der Deutschen Morgenl\u00e4ndischen Gesellschaft, Supplement IX, Stuttgart\n 1992, p. 344\n\u00a0\nThis article can be also viewed in the\n following sites:\nhttps://dekart.f.bg.ac.yu/~dpajin (click\n on the link \"Articles\")\nhttps://home.att.net/~paul.dowling/archive/zen/pajin.htm\n\u00a0\nThis article can be downloaded in\n document (.doc) format from:\nhttps://home.att.net/~paul.dowling/archive/zen/pajin.doc\n\u00a0\n(The article in the above sites do not\n contain Chinese characters. The Chinese characters in the footnotes are added\n for this web page.)\n_____________________________________________________________________________________________________\n\u00a0\nOn Faith in Mind\n \u2013 Translation and Analysis of the Hsin-hsin Ming\n\u00a0\nBy Prof. Dr. Dusan\n Pajin, Belgrade University, Yugoslavia\n\u00a0\nSince Leng\u2011chia\n Shih\u2011tzu Chia was discovered,1 Seng\u2011ts'an's\n authorship of the Hsin\u2011hsin Ming has been doubted, because of the remark\n that Seng-ts'an did not put any writings into circulation. Ui 2 proposed that Seng-ts'an, perhaps, only recited\n the text, otherwise written by someone else. Nishitani and Yanagida3 added some further\n arguments, considering that the text was written in the eighth century, two\n centuries after Seng\u2011ts'an. This was accepted as valid by other authors.4 [a \u695e\u4f3d\u5e2b\u8cc7\u8a18]\n\u00a0\nContributions of the Hsin-hsin\n Ming\nDumoulin5 was among the first to\n recognize that in many passages the composition of Hsin\u2011hsin Ming is akin to the Avatamsaka\n Sutra, especially\n the closing stanzas (30\u201136).\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Actually, there is\n some resemblance between the concepts of one mind (stanza 123, oneness (stanzas\n 5,6,7) and one vehicle (stanza 19) in Hsin\u2011hsin Ming, and equivalent concepts\n developed in Hua\u2011yenb. However, the obviously common subjects of Hsin\u2011hsin\n Ming and\n Hua\u2011yen are relativity and interpenetration of time and space dimensions\n (in stanzas 32\u201133), equality of things (st. 33) and the famous \"one\n is all, all is one\"c principle (st. 35),\n which are explained later in detail (in \"Analysis of the Text\"\n \u2013 related to sections VII and VIII of the Hsin-hsin Ming). On such grounds we\n can conclude that this text should be \u2013 at least partly \u2013 related\n also with the Hua\u2011yen tradition (i.e., not exclusively with Ch'an). [b \u83ef\u56b4\u00a0\u00a0 c \u4e00\u5373\u4e00\u5207\u3001\u4e00\u5207\u5373\u4e00]\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 We can outline two\n significant contributions of the Hsin\u2011hsin ming to the overall tradition\n of Chinese Buddhism.\n\u00a0\na.\u00a0\u00a0\u00a0 The first is \"faith\n in mind\", which could be considered as a \"Ch'anist\" response to\n the Buddhism of faith (Pure Land d), since the object of faith is not Amitabhae, but mind as a means of\n awakening. [d \u6d44\u571f\u00a0\u00a0 e \u963f\u5f25\u9640]\nb.\u00a0\u00a0 The second contribution\n is the principle of oneness (i\u2011chungf). It is particularly\n mentioned in stanzas 5, 6 and 7. Otherwise, it is the running idea of the whole\n text, continually warning against various dualities: liking\u2011disliking\n (stanzas 1, 19, 21), grasping\u2011rejecting (st. 3), conditions/form\u2011emptiness\n (st. 5, 14), motion\u2011rest (st. 6, 21, 26), truth\u2011views (st. 10),\n right\u2011wrong (st. It, 23), things/dharmas\u2011mind (st. 123, subject\u2011object\n (st. 133), coarse\u2011fine (st. 15), strange\u2011familiar (st. 18), sense\u2011objects/awakeness\n (st. 19), things/dharmas\u2011suchness (st. 24), profit-loss (st. 23) other\u2011self\n (st. 25, 30), moment\u2011eon (st. 32), here\u2011there (st. 32), small\u2011large\n (st. 33), one\u2011all (st. 35). These dualities should be refuted or\n transcended with the perspective of one mind \u2013 in emptiness and real\n suchness. [f \u4e00\u7a2e]\n\u00a0\nBroadly speaking, Hsin\u2011hsin\n Ming is\n an elegant exposition of prajna (principles), and dhyana (practice). With approximation,\n we can say that sections I, V, and VI mostly deal with principles (oneness, one\n mind, emptiness, suchness), sections II. III, and IV mostly expose practice,\n while sections VII, and VIII describe the results of such practice, and applied\n principles.\n\u00a0\nProblems of\n Translating\nIn translating ancient\n religious and philosophical texts, one of the major problems is to decide\n \u2013 in case it is not a terminus technicus per se \u2013 whether a certain word\n (in our case, a Chinese character) is used colloquially, or as a terminus\n technicus.\n On such a decision sometimes depends not only the appropriate translation of a particular word,\n but the proper understanding of the whole passage, as well. To decide, we\n should know the tradition of the text and have in mind the context, as well as\n previous commentaries, if such exist (nevertheless, these can also be\n misleading, since in many cases they are comments, not for the sake of\n interpreting, but in order to give support and authority of the tradition to\n the thoughts of their respective authors).\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The second problem\n is that the translator uses a language the words of which have the same\n ambiguity (colloquial\u2011technical) as the original language, or a\n vocabulary which (itself) lacks the necessary technical terms. This can be\n solved by using capitals, italics, etc. Also, one of the solutions for\n translating Chinese Buddhist texts was to use the Sanskrit terms as technical,\n in the same manner as in European philosophy one would use Greek or Latin,\n instead of native words, in order to convey the technical meaning and avoid\n ambiguity.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Meaning is developed\n through use. For example, for \"awakening\" or\n \"enlightenment\" no one uses capitals; through lengthy use it is\n supposed that these will not be misunderstood (that they will be understood as\n technical terms in a Buddhist context, and not in colloquial meaning). But some\n terms (One, Way, Void, Suchness) are still written with capitals. For\n translations from Chinese it is still customary to use Sanskrit equivalents to\n pinpoint the meaning, or when the terms from European languages are not good\n enough. For example, Chinese fag is better translated with Sanskrit dharma, than with\n \"things\" (as was done in this translation \u2013 but, to use\n \"dharma\" supposes that the reader is more familiar with Sanskrit,\n than with the Chinese, which, for the average person is not the case). [g \u6cd5]\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Wing\u2011tsit Chan\n remarked that \"Without adequate tools to help them, many translators have\n rendered technical terms in their popular meanings\".6 Fortunately, some sixty\n years ago, Soothill and Hodous,7 filled the gap for Chinese Buddhist terms with their\n dictionary. However, their dictionary was possible thanks to the work done some\n 1500 years ago, by generations of Chinese Buddhists, who translated Sanskrit\n Buddhist texts into Chinese, using and standardizing certain Chinese characters\n as technical terms (equivalents) for Sanskrit terms.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 In order to proceed\n with the analysis of the Hsin\u2011hsin Ming, and its general meaning\n in the context of Chinese Buddhism, particularly Ch'an, we propose a new\n translation. Originally, the text, as presented in Taisho (Taisho shinshu\n daizokyoh) No. 2010, was not\n divided in stanzas. The translators, excepting Suzuki, were faithful to this\n form. In the second version of his translation Suzuki has added numbers to the\n stanzas, in which he grouped the lines of the poem (his first translation, let\n it be remarked, omits four verses of stanza 6).10 In order to make\n possible easy reference for the analysis we have also divided the poem in\n stanzas, but this \"versification\" differs from Suzuki's version.\n However, in the right hand row we have given the numbers of his stanzas in\n brackets (for those who want to compare the translations). For easy reference\n we also suggest a division of the text into eight (principal) parts, notated\n with Roman numerals (I-VIII). [h \u5927\u6b63\u65b0\u4fee\u5927\u85cf\u7d93\u00a0 \u5927\u6b63\u65b0\u4fee\u5927\u8535\u7d4c]\n\u00a0\nAnalysis of the Text\nNow we shall proceed\n with the analysis of the text, section by section (I\u2011VIII), explaining\n technical terms, their meaning in the context of Chinese Buddhism, and the main\n ideas of the text. When necessary we shall also reach for the wider context of\n Indian Buddhism, in order to explain the history of certain concepts.\n\u00a0\nI\nHsin\u2011hsin Ming mentions faith (hsini) in its title and in\n the concluding stanza (36). We know that faith (Skt. sraddha) in Buddhism is one of\n the five qualities for making progress on the path (Skt. marga). Various texts speak of\n faith in Buddha (Tathagataj), the Buddhist doctrine (Dharmak), as well as Buddhist\n community, or assembly (Sanghal). In certain Mahayanic texts (Sukhavativyuha, Mahayanasraddhotpada, Amitayurdhyana) faith has been\n promoted as a principal quality, and an agent of salvation. K.N. Jayatilleke11 has indicated three\n aspects of faith in early Buddhism: affective, conative and cognitive. In later\n Buddhism a theistic aspect of faith is introduced, and faith is redefined.\n Sakyamuni as a historical person is enveloped by a deified transhistorical\n Buddha. The faith that Sakyamuni attained at awakening, (which is \u2013 under\n certain conditions and precepts \u2013 repeatable for other Buddhists), has\n been transformed into a faith (related to worship and reverence) that salvation\n is based on a transcendental, omnipotent, transhistorical principle\n (Adi-Buddha), and bestowed to the faithful, with compassion, as grace from his\n emanations (other Buddhas, and bodhisattvas). [i \u4fe1\u00a0\u00a0 j \u5982\u4f86\u00a0\u00a0 k \u6cd5\u00a0\u00a0 l \u50e7\u4f3d]\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 With this\n background, \"faith in mind\"m is an original contribution of Hsin\u2011hsin\n Ming. It\n introduces the meditative aspect of faith, based on mind-doctrine affirmed in\n Ch'an. To have \"faith in mind\" means to have faith that awakening\n will follow when the mind \"returns to the root (or source)\"n and stops\n discriminating (realizes one-ness). It is based on a common denominator present\n in all sects of Ch'an tradition: \"Mind is the root of the myriad\n phenomena... If you can completely comprehend mind, the myriad practices are\n completed\".12 [m \u4fe1\u5fc3\u00a0\u00a0 n \u6b78\u6839]\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 In the first stanza\n of Hsin\u2011hsin Ming we encounter the refutation of dualities. Perhaps, the\n author\u2014whoever he was\u2014was aware of the paradox, rather common in\n Taoism and Ch'an, when he said that the best way is not difficult, under the\n condition which is most difficult for humans: to stop loving and hating,\n picking and choosing.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The first four\n stanzas bear a definitely Taoist influence (compare Lao\u2011tzu, I). They banish\n feelings and duality, connecting the way with vacuity (hsuo) and deep meaning (hsuan\n chihp). In relation to\n vacuity (hsu)\n we should emphasize the difference in meaning between this character in Taoism\n and the meaning of emptiness (k'ungq) in Buddhism. Lao\u2011tzu (Ch. II) proposes\n the ideal of a \"vacuous\" (hsu) heart for man, that is, of peace and\n purity of mind, freedom from worry and egoism. To maintain this vacuity\n (according to Lao\u2011tzu, Ch. 15\u201116) is to be open for the tao and its way, \"open\n and broad, like a valley\". It means to keep the receptive, feminine aspect\n of mind, in order to be able to accord with the tao. Emptiness (k'ung) will be explained later in\n relation to stanzas 5, 7, 9 and 14. [o \u865a\u00a0\u00a0 p \u7384\u65e8\u00a0\u00a0 q \u7a7a]\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 In the first line\n (st. 1) we decided to translate chih\u2011taor as \"the best\n way\". Blyth13 has suggested\n \"great way\" which is not wrong per se, but since in stanza 15\n we already have ta taos, which must be \"great tao\", it was unreasonable\n to use the same word for different characters. In this translation we have\n been\u2014as far as possible\u2014faithful to the principle that the same\n character should be translated with the same word and vice versa \u2013 a different\n character with a different word. Other translators decided to use \"perfect\n way\" as equivalent for chih\u2011tao. This is not wrong, but\n \"perfect\" also denotes something that has been brought to the end,\n finished. However, speaking of the way, we have something that has yet to be\n threaded. That is why we made an option for the \"best way\". On the\n other hand we have reserved \"perfect\" as equivalent for chengt, which appears in\n stanza 19. We understand that the \"way\" (which is spoken of in the\n first four stanzas) is not the Taoist tao, but the way of Buddhism (Skt. marga). With stanza 4 we\n leave the Taoist meanings, since the \"great vacuity\"u, which is a Taoist\n expression, is related to a peculiarly Buddhist term (\"suchness\"). In\n the fourth line of stanza 4 Waley missed the meaning of juv. He takes the colloquial\n meaning (so), instead of the technical, Buddhist meaning \u2013 suchness,\n thatness (Skt. tathata). [r \u81f3\u9053\u00a0\u00a0 s \u5927\u9053\u00a0\u00a0 t \u6b63\u00a0\u00a0 u \u592a\u865a\u00a0\u00a0 v \u5982]\n\u00a0\nII\nStanza 5, and the last\n two lines of stanza 4 are important because they introduce several terms and\n ideas of overall importance for the whole text. First is grasping (ch'uw, Skt. upadana).14 With grasping and\n rejecting suchness cannot appear. The same goes for the duality of\n \"following conditions\"x and \"dwelling in emptiness\"y. Conditions (y\u00fcanz, Skt. pratyaya), or conditioning\n factors, are mental activity and external objects. Not to dwell in emptiness\n means that practice of meditation can become one\u2011sided if attachment is\n developed for emptiness, peace and purity of meditative absorption. This is a\n recurrent warning, in all schools of Ch'an. That is why our text puts an accent\n on oneness (i\u2011chungaa), which is also the main subject in stanzas 6\n and 7. [w \u53d6\u00a0\u00a0 x \u6709\u7e01\u00a0\u00a0 y \u4f4f\u7a7a\u5fcd\u00a0\u00a0 z \u7e01\u00a0\u00a0 aa \u4e00\u7a2e]\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Stanzas 5 and 7 (in\n contrast to stanzas 9 and 14) speak about emptiness (k'ungab) in practice of\n meditation, which can become a pitfall. In stanzas 9 and 14 emptiness is\n considered from the prajna\u2011perspective, as an essential trait of the\n world and connecting principle of all opposites, all dualities. On the other\n hand, one should not dwell and abide in emptiness during meditation (stanza 5).\n \"When working on Zen, the worst thing is to become attached to quietness,\n because this will unknowingly cause you to be engrossed in dead stillness. Then\n you will develop an inordinate fondness for quietness and at the same time an\n aversion for activity of any kind''.15 Stanza 6 accentuates the overcoming of duality\n between rest and motion which is a subtle obstacle. \"If one abandons\n deconcentration in order to seek concentration, what he will attain is the\n deconcentration but not concentration. If one turns back on impurity in order\n to get purity, he will get impurity but not purity\".16 It is interesting to\n note the fourth line of stanza 7, which expresses that emptiness (in prajna\u2011sense) is\n definitely out of reach from the dhyana\u2011perspective. This has to do with\n the dynamics of meditation. If one seeks emptiness trying to reach rest, he\n always seems one step behind, until he realizes that emptiness is the common\n and connecting principle of rest and motion, being and nothingness. [ab \u7a7a]\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 In Hsin\u2011hsin\n Ming there\n is no explicit mentioning of meditation. However, sections II and III can be\n considered as \"meditation sections\". They contain admonitions on\n correct meditation practice, its possible mistakes and pitfalls. Stanzas 8 and\n 10 speak of stopping the internal monologue and the related thinking. Returning\n to the root and turning inward are related with such stoppage \u2013 otherwise\n they would just be an introversion.\n\u00a0\nIII\nThe first two lines of\n stanza 10 introduce two important technical characters: chenac (which also appears in\n stanza 18), meaning true, real, and chienad, meaning view (Skt. drsti). The course toward\n awakening is not related with a mind in search of new truths. Such a search\n only multiplies (dual) views, leading to a road without end. That is why the\n admonition \"abstain from views\" is given as one of the main\n principles of the meditative via negativa. [ac \u771e\u00a0\u00a0 ad \u898b]\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Stanzas 11\u201114\n return to the themes of oneness and duality. The first line of stanza 12\n focuses oneness of mind, or one\u2011mind (i\u2011hsinae, Skt. eka\u2011citta). We find that eka\u2011citta is mentioned back at\n the time of Asanga, who speaks about it in the context of the fifth perfection\n (dhyana\u2011paramita) of the paramita\u2011yana.17 [ae \u4e00\u5fc3]\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 One Mind is also\n mentioned in the Surangama as a doctrine which enables one to overcome\n dualities, understand senses as a part of bodhi, and attain\n imperturbability (acala).18 In Chinese\n Buddhism the one\u2011mind concept is exposed by Hui\u2011ssuaf (sixth century) in\n \"The Method of Concentration and Insight\", which belongs to the T'ien\u2011t'aiag school: \"...All\n dharmas are but one mind. Therefore there is no differentiation in itself, for\n differentiation is the one mind. As the mind involves all functions, the one\n mind is differentiation. They are always the same and always different\".19 [af \u6167\u601d\u00a0\u00a0\n ag \u5929\u53f0]\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The one mind\n doctrine was especially elaborated in the Awakening of Faith in the Mahayana.20 Here, one mind appears\n as suchness (tathata), in its pure form, and as samsara when it falls under\n conditions. Fa\u2011tsangah has written a commentary on the Awakening of\n Faith.\n For him, one mind is the unchanging, undifferentiated, non\u2011dual basis of\n all experience: deluded and awakened. [ah \u6cd5\u85cf]\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 In Hsin\u2011hsin\n Ming\n one mind is considered in a meditative context (rather than as a metaphysical\n concept). It is a state of mind free of duality.\n\u00a0\nIV\nIn the second line21 in stanza 17 we\n encounter the character t'iai (essence, substance) which is usually paired\n with yungaj (function,\n application). It is an important concept in Buddhism, and other schools of\n Chinese philosophy. The character yung appears also in our text (in Stanzas 18\n and 21), but the context suggests a colloquial rendering: \"to use\".\n Peculiar for our text is that (in stanza 12) it focuses blame (chinak) as a factor that binds\n mind to things and arising (chengal). This relatedness of the subject and object is\n underlined in verse 13. [ai \u9ad4\u00a0\u00a0 aj \u7528\u00a0\u00a0 ak \u548e\u00a0\u00a0 al \u6b63]\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 In order to avoid\n duality, Hsin\u2011hsin Ming once more (in stanza 14) focuses emptiness as\n origin of both. Now comes the second stage of cultivating the mind: it consists\n in applying (yung)\n which is now changed through this \"meeting\" with t'i. This means that yung itself would be\n different after its \"meeting\" with t'i (the\n \"meeting\" is expressed by the \"one\u2011mind\"). That is, yung is changed when mind\n understands its relation with things (faam \u2013 Skt. dharma) \u2013 how is it\n influenced by things, and how it influences things. Then the mind is free from\n things, as well as from its previous yung (function, application); it now\n functions in the world, but is not influenced and affected by the world. The\n new functioning in the world is exposed in part IV (stanzas 15\u201118) of the\n Hsin\u2011hsin Ming; there we find what is, and what is not peculiar to such\n free functioning. [am \u6cd5]\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 In the third line of\n stanza 17 we encounter a Taoist maxim of according with tao, but we should give it\n a Buddhist reading: accord your nature with the way (tao), i.e. accord with the\n Buddhist path (Skt. marga).\n\u00a0\nV\nThe fifth part opens\n introducing the One\u2011vehicle (i\u2011ch'engan, Skt. eka\u2011yana).22 [an \u4e00\u4e58]\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 In China we\n encounter the subject of One vehicle (i\u2011ch'eng) in the Hua\u2011yenao school. As in other\n teachings in that school, it calls upon the authority of the Avatamsaka\n Sutra.\n However, here we have an interpretation differing from Mahayana. In Fa\u2011tsang's\n Treatise on the Golden Lion we find an exposition of various schools and\n Buddhist doctrines in a five\u2011level gradation. The Hinayana doctrine\n includes all Theravada schools, the initial doctrine of Mahayana includes\n Madhyamaka and Yogacara, the final doctrine of Mahayana is given by the T'ien\u2011t'aiap school, the Mahayana\n doctrine of sudden awakening is given by Ch'an, and the Yuan (rounded,\n complete, all\u2011inclusive) doctrine (yuan chiaoaq) of the One vehicle is\n given by the Hua\u2011yen school. What is this all\u2011inclusive teaching of\n the One vehicle? \"When the feelings have been eliminated and true\n substance (t'iar) revealed, all becomes\n an undifferentiated mass. Great functions (yungas) arise in abundance,\n and whatever it does is real (or absolute, chenat). The myriad\n manifestations, despite their variety, interfuse without disarray. The all is\n the one, for both are similar, being empty in nature. And the one is the all\n for cause and effect clearly take course. In their power and functions each\n implies the other. They spread out and roll up freely. This is called the all\u2011inclusive\n doctrine of the One vehicle\" (compare slight variations in translations of\n this passage\u2014because of its importance it was quoted by various authors).23 [ao \u83ef\u56b4\u00a0\u00a0 ap \u5929\u53f0\u00a0\u00a0 aq \u5713\u6559\u00a0\u00a0 ar \u9ad4\u00a0\u00a0 as \u7528\u00a0\u00a0 at \u771e]\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Now, how does this\n Hua\u2011yen understanding of the One vehicle stand in relation to Hsin\u2011hsin\n Ming?\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 We find this\n \"one is all, all is one\"au principle, and the Hua\u2011yen teaching of\n mutual penetration and identity, in stanzas 33, 34, and 35. Therefore, the One\n vehicle in Hsin\u2011hsin Ming is open toward six sense\u2011objects (lu chanav, Skt. sad guna), six qualities (or\n \"six dusts\"), that appear in the conjunction of objects and sense\n organs, including reason. Perhaps, it is the \"dust\" which was\n supposed to be wiped from the \"bright mirror of the mind\" in the\n verse by Shen\u2011hsiuaw (composed in\n competition for the successor of the fifth patriarch of the Ch'an school),\n while Hui\u2011nengax said that Buddha\u2011nature\n is forever pure and cannot be defiled by \"dust\". [au \u4e00\u5373\u4e00\u5207\u3001\u4e00\u5207\u5373\u4e00\u00a0\u00a0 av \u516d\u5875\u00a0\u00a0 aw \u795e\u79c0\u00a0\u00a0 ax \u6167\u80fd]\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The integrative,\n monistic standpoint\u2014similar to Hua\u2011yen\u2014is obvious from the\n third and fourth lines of stanza 19. This is where the One vehicle and the one\n mind doctrine meet, because one mind has two aspects: one is suchness (seen in\n perfect awakeness), the other is origination and cessation with six sense\u2011objects.\n \n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Stanza 21 speaks of\n possible mistakes related with meditative practice. One can find similar\n instructions in earlier texts, as in the Surangama Sutra. Surangama and Hsin\u2011hsin\n Ming are\n cautious and give warnings against the possible misuse of meditative process.\n With the first two lines of stanza 21 compare two lines from Surangama:\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 If\n mind be set on searching for the mind, that which\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 At\n heart is not illusion, becomes illusory.24\n\u00a0\nThis subtle obstacle was\n a matter of special attention in Buddhism, especially Ch'an. For example, a\n text with a similar title (Hsin Ming), attributed to Fa-jung ay,25 besides other points in\n common with the Hsin\u2011hsin Ming, has an admonition similar to stanza 21. [ay \u6cd5\u878d\u3001\u5fc3\u9298]\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 If\n you wish to attain purity of mind,\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 then\n make effort (in the context of) no\u2011mind (...)\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 To\n maintain tranquillity with the mind is\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 still\n not to transcend the illness (of ignorance)\".26\n\u00a0\nIt is worth mentioning\n that in Hsin\u2011hsin Ming we do not find one of the common technical terms\n of Ch'an\u2014especially of the Southern school\u2014namely, wu\u2011hsinaz (no-mind). The author of our text\n had much more affinity for one\u2011mind (i-hsinba), and wu\u2011weibb (non\u2011action\n \u2013 in stanza 20), which is part of the Taoist legacy (\"no mind\",\n which is found in stanza 12, is actually pu\u2011hsinbc). With respect to the\n Taoist legacy we should say that besides the general influence felt in part I\n of the poem, it is also present in using the typical Taoist term: non\u2011action\n (wu\u2011weibb). We also find tzu\u2011janbd (spontaneity) in stanza\n 17 (which has a completely Taoist meaning), and in stanza 25. This is in line\n with the Ch'an principle, developed under the Taoist influence \u2013 to\n stress spontaneity, at the expense of rules, or discipline. [az \u7121\u5fc3\u00a0\u00a0 ba \u4e00\u5fc3\u00a0\u00a0 bb \u7121\u7232\u00a0\u00a0 bc \u4e0d\u5fc3\u00a0\u00a0 bd \u81ea\u7136]\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 In Hsin\u2011hsin\n Ming we\n cannot find any trace of the debate between the concepts of gradual and sudden\n awakening. We know that the concept of sudden awakening was already present in\n Indian Buddhism \u2013 \"one-moment\" (eka-kshana) awakening. However it\n seems that this concept was not concurrent, or opposed, to the idea of\n gradualness in Indian Buddhism.27 In China the debate lasted several centuries\n \u2013 from the beginning of the fifth, until the end of the eighth century,\n with certain lapses. It started before Ch'an was recognized as a separate\n school but was most fervently pursued in Ch'an, especially after the division\n between the Northern and the Southern schools.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The first person in\n Ch'an who confronted sudden with gradual awakening, was Tao\u2011shengbe (ca. 360\u2011434).28 This aroused the\n opposition of Hui\u2011kuanbf, who, like Tao\u2011sheng, was also a disciple\n of Kumarajiva. The debate continued through the fifth century. We will skip\n over the fine arguments of this debate and pay attention to only one remark,\n relevant for our inquiry. That is the difference between faith and\n understanding, in terms of \"gradual\" and \"sudden\". One of\n the arguments in favor of the doctrine of sudden awakening was as follows:\n \"Enlightenment (mingbg) is not to be gradually reached, whereas faith\n (hsinbh) arises (gradually)\n from instruction. What do I mean by this? Faith arises and is strengthened in\n daily progress, but enlightenment is not gradual\" (The Discussion of\n Essentials).29 [be \u9053\u751f\u00a0\u00a0 bf \u6167\u89c0\u00a0\u00a0 bg \u660e\u00a0\u00a0 bh \u4fe1]\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The fundamental and\n obvious argument in favor of suddenness is that the awakening is one: non\u2011dual\n and non\u2011divisible. This would mean that faith\u2011in\u2011mind (hsin\u2011hsinbi), appearing in stanza\n 36 as non\u2011dual, is not the same as divisible (and gradual) faith mentioned\n in this debate (the character hsin is the same). Hsin\u2011hsin Ming mentions neither sudden\n awakening (tun\u2011wubj), nor gradual awakening (chien\u2011wubk), which were already in\n use at the time of Tao\u2011sheng (i.e. three centuries before the supposed\n time of Hsin\u2011hsin Ming). Its author deemed as unnecessary to specify\n (in terms of gradual or sudden) complete awakenness (cheng\u2011ch\u00fcehbl), and awakening (wubm). [bi \u4fe1\u5fc3\u00a0\u00a0 bj \u9813\u609f\u00a0\u00a0 bk \u6f38\u609f\u00a0\u00a0 bl \u6b63\u89ba\u00a0\u00a0 bm \u609f]\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The sixth century\n was an intermezzo. In the seventh century the debate between the doctrines of\n gradual and sudden awakening burst with new strength in an encounter between\n Shen\u2011hsiubn and Hui\u2011nengbo, and in the division of\n Ch'an (into Northern and Southern sects). [bn \u795e\u79c0\u00a0\u00a0 bo \u6167\u80fd]\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 By the end of the\n eighth century, in 794 A.D., there was also a recorded debate on the\n international level (held in Tibet), between Kamalasila from India, who was\n representing the orthodox gradual doctrine, and the exponents of Ch'an from\n China, who argued in favor of the doctrine of sudden enlightenment.30\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 It should be noted\n that in Hsin\u2011hsin Ming we find altogether two terms related with awakening\n \u2013 cheng-ch\u00fcehbp (stanza 19) and wubq (stanza 21). In Chinese\n Buddhism mingbr (enlightenment) was\n used at least from the time of Tao\u2011sheng (c. 400 A.D.), as a synonym for wu. This means that during\n the Indian history of Buddhism the basic term was \"awakening\" (Skt. bodhi), and that Chinese\n Buddhism introduced the term \"enlightenment\" (mingbr)31 into Buddhism (one\n should not be confused with the fact that, for separate reasons, in western\n writings the term \"enlightenment\" was used more often \u2013 it is\n more popular \u2013 then \"awakening\"). We also encounter this\n character (mingbr) in Hsin\u2011hsin\n Ming,\n although not in a noun\u2011sense (enlightenment). In stanza 1 (fourth line)\n it is used as a verb (enlighten), and in stanza 29 as an attribute\n (enlightened) \u2013 \"ming\" bs appearing in the tittle of the text is a\n different character, which means \"inscription.\" [bp \u6b63\u89ba\u00a0\u00a0 bq \u609f\u00a0\u00a0 br \u660e\u00a0\u00a0 bs \u9298]\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Ch\u00fcehbt means \"to\n awaken,\" \"completely understand\", or \"awakenness\" as a\n permanent accomplishment, while wubu means \"awakening\". It is obvious that\n these two were used as technical terms \u2013 cheng\u2011ch\u00fcehbv meaning \"perfect\n awakenness\" (Skt. sambodhi), and wu, meaning \"awakening\" (bodhi). Concerning these\n matters, Garma C.C. Chang remarks that wu \"as shown in the Zen tradition,\n to denote the inner experience of the awakening to the prajna\u2011truth (the truth\n realized through transcendental wisdom), is not the same as that of cheng\u2011teng\u2011ch\u00fcehbw (Skt. samyaksambodhi), which is the final and\n perfect Enlightenment of Buddhahood. Ch'an Buddhists seldom talk of cheng\u2011ch\u00fceh\n (sambodhi), or\n speak of their Ch'an experience as ch\u00fceh (bodhi). Although ch\u00fceh and wu are very close, a difference still exists\n between them. Wu\n refers more to the awakening experience in its immediate sense, while ch\u00fceh denotes permanent and\n complete Enlightenment (...). However, these experiences are different only in\n degree of profundity, not in essence, or in basic principle\".32 [bt \u89ba\u00a0\u00a0 bu \u609f\u00a0\u00a0 bv \u6b63\u89ba\u00a0\u00a0 bw \u6b63\u7b49\u89ba]\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 It is also worth\n noting that in Hsuan\u2011tsang'sbx doctrine of Mere Ideation (seventh century), in\n Fa\u2011tsang's Hua\u2011yen, and in T'ien\u2011t'ai we find ch\u00fceh rather than wu.33 [bx \u7384\u5958]\n\u00a0\nVI\nIn stanza 24 we\n encounter two important terms\u2014one suchness (i\u2011juby) and conditions (y\u00fcanbz). We have already\n mentioned the second term, which is also found in stanza 5 with the same\n meaning (Skt. pratyaya; Pali, paccaya \u2014 root\u2011conditions: greed, hate,\n delusion, etc.). Concerning suchness, we find altogether three variations of\n this term in Hsin\u2011hsin Ming. In stanza 4 we find \"suchness\" (juca), in stanza 24\n \"one suchness\", and in stanza 30 \"real suchness\" (chen\u2011jucb \u2013\n Skt. bhutatathata).\n The first and the third are well known in Mahayana tradition, but the second\n seems to be an innovation of the author of Hsin\u2011hsin Ming. [by \u4e00\u5982 \u00a0\u00a0bz \u7e01\u00a0\u00a0 ca \u5982\u00a0\u00a0 cb \u771e\u5982]\n\u00a0\nVII\nStanzas 28\u201129 can\n be compared with Seng\u2011chao: \"Sage harbors (no desires, his mind is\n like an) empty hole: there are no perceptions nor thoughts. Indeed, though\n living in the midst of our ever\u2011changing world, he remains completely\n detached...\"\n 34\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 In the first line of\n stanza 30 we find two technical terms: real suchness (chen\u2011jucc), and thing\u2011realm,\n or totality of dharmas, fa chiehcd (Skt. dharma-dhatu). These concepts have been\n used in Mahayana, and also in the Mind\u2011only school, T'ien\u2011t'ai, and\n Hua\u2011yen. In Ch'eng Wei\u2011shih Lun Hsuan\u2011tsang gives\n the following definitions. \"Chence means genuine and real. It indicates that it is\n not baseless and false. Jucf means constantly thus. The meaning is that this\n genuine reality remains, under all conditions, constantly thus in its\n nature\".35 [cc \u771e\u5982\u00a0\u00a0 cd \u6cd5\u754c\u00a0\u00a0 ce \u771e\u00a0\u00a0 cf \u5982]\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The T'ien\u2011t'ai\n school gives a slightly different meaning: \"Further as to chen\u2011ju:\n it is\n that of all things which, being genuinely and really thus, consists of the\n single mind only. This single mind is therefore called chen\u2011ju (genuinely thus).\n Anything external to it is neither genuine nor thus,: but consists only of\n false and: diverse appearances\".36 [cg \u771e\u5982]\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 In stanza 30 and the\n first two lines of stanza 31, we find the relation between real suchness (chen\u2011juch), non\u2011duality (pu\u2011erhci), equality (t'ungcj),37 and totality (nothing\n is left out) of the thing (dharmack) realm (fa chiehcl). The connecting experience\n between the \"meditative\" (dhyana) and \"wisdom\" (prajna) aspects is the\n negation of the difference between \"other\" (t'acm) and \"self\" (tzucn). In meditation this is\n the experience of non\u2011obstruction between ego and non\u2011ego, when\n \"all is free of marks\" \u2013 and therefore,\n \"not-different\" (in a Buddhist context it would not be consistent to\n say that the ego has become all\u2011inclusive with the falling off of the ego\n boundaries, because ego is also without marks). In the \"wisdom\" sense\n this means that in real suchness it is not possible to make any distinction\n \u2013 therefore, the realm of things (fa chiehcl), where nothing is left\n out, is experienced as non\u2011distinctive totality, or oneness. This can\n remind someone of postmodern debate on \"difference\", and\n \"other\", but this is a different context, and should not be meddled\n with postmodern debate. [ch \u771e\u5982\u00a0\u00a0 ci \u4e0d\u4e8c\u00a0\u00a0 cj \u540c\u00a0\u00a0 ck \u6cd5\u00a0\u00a0 cl \u6cd5\u754c\u00a0\u00a0 cm \u4ed6\u00a0\u00a0 cn \u81ea]\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Stanza 32 expands\n (makes explicit) this experience with interpenetration (and transcendence) of\n time (urgent, moment, eon) and space dimensions (extensive, here, there,\n nowhere, everywhere). This has also been explained by Fa\u2011tsang in Hua\u2011yen\n Yi\u2011hai Pai\u2011menco: \"Since a single moment has no substance\n of its own it becomes interchangeable with the great eons. Because the great\n eons have no substance they also embrace the single moment\".38 [co \u83ef\u56b4\u7d93\u7fa9\u6d77\u767e\u9580]\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Non\u2011duality (pu\u2011erhcp) deserves separate\n comment. We find it in several stanzas (30, 31 and 36). It is also related to\n oneness (i\u2011chungcq\u2014one kind), in stanzas 5, 6 and 7. Non\u2011duality\n (Skt. advaya,\n advaita)\n was the favorite principle in many schools of Indian philosophy, including\n Buddhism. In Buddhism this has been exposed in various texts, mostly of\n Mahayanic origin. [cp \u4e0d\u4e8c\u00a0\u00a0 cq \u4e00\u7a2e]\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 In Ashtasahasrika-prajnaparamita (Ch. XVI) it is said\n that the \"suchness of the Tathagata and of all dharmas is one suchness,\n non\u2011dual (advaya), not divided (advaidhikara)\".\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 In Abhisamayalamkara\n (Ch.\n VII) we find the: \"momentary intuition of non\u2011duality\". The\n commentary says: \"This form of momentary intuition represents the state\n when the bodhisattva, having during a long period of time made it his habit to\n negate the double aspect of the elements (as subjective and objective), has this\n double representation completely removed\".39\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 In Gandavyuha, when Sudhana reaches\n Maitreya, he is introduced to a dwelling place of those who delight in\n emptiness and in experiencing: the interpenetration of all the ages of the\n universe; the entrance (anupravesa) of one into all, and all into one; the non\u2011obstruction\n (anavarana)\n of all phenomena; the non\u2011duality (advaya) of all Buddhas.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 At the climax of Vimalikirtinirdesa\n Sutra,\n thirty\u2011two bodhisattvas explain in words the principle of non\u2011duality,\n each one setting forth the solution of a pair of opposites (\"coming\" and\n \"going\", purity and impurity, samsara and nirvana). Finally, Manjusri\n states that non\u2011duality can be entered only by abstaining from words\n and thoughts, and the same advice is given in Hsin-hsin Ming, in stanza 8.\n\u00a0\nVIII\nStanza 33 extends the\n principle of non\u2011duality to large and small. On this subject Fa\u2011tsang\n says in Hua\u2011yen Huan\u2011y\u00fcan Kuan: \"When we see, for\n example, the height and width of a mountain, it is mind that manifests this\n largeness; there is no largeness apart (from mind). Or when we see the utter\n tinynes of a\n particle of matter (guna), here again it is mind that manifests this\n tinyness...\" 40\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 With regards to\n influences between Hua\u2011yen and Ch'an, Suzuki has long ago remarked:\n \"While scholars of the Avatamsaka school (Hua\u2011yen, D.P.) were making\n use of the intuitions of Zen in their own way, the Zen masters were drawn\n towards the philosophy of Identity and Interpenetration, advocated by the\n Avatamsaka, and attempted to incorporate it into their own discourses. (...)\n The influence of Avatamsaka philosophy on Zen masters grew more and more\n pronounced as time went on, and reached its climax in the tenth century after\n the passing of Tsung\u2011micr, the fifth patriarch of the Avatamsaka school\n in China\".41 [cr \u5b97\u5bc6]\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 In Hsin\u2011hsin\n Ming we\n can also find traces of this syncretism, especially in the last seven stanzas.\n The relationship between Hua\u2011yen and Ch'an has been sensed by\n contemporary authors like Gimello, who remarks: \"One frequently encounters\n in Hua\u2011yen thought difficult issues which might better be understood if\n only one knew their true relationship to meditative cultivation\".42 The same remark stands\n for many stanzas in the Hsin\u2011hsin Ming. In our opinion, the\n following stanzas are especially related to meditative cultivation: 6, 8, 10,\n 12; 13, 19, 21, 24, 25, 26, 28, 29, 30, 33, 35.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 In Ta\u2011ch'eng\n Chih\u2011kuan Fa\u2011mencs of the T'ien\u2011t'ai school we can find\n similar ideas on large and small as in stanza 33. \"The mind, being single,\n has neither largeness nor smallness. The hair\u2011pore and the city both\n embody the single total mind as their substance. From this we should realize\n that the hair\u2011pore and the city are integrated in substance and\n everywhere the same. For this reason the small admits of the large; thus there\n is nothing large that is not small. The large integrates the small: thus there\n is nothing small that is not large. Because there is nothing small that is not\n large, the large may enter the small, yet is not diminished. Because there is\n nothing large that is not small, the small may contain the large, yet is not\n increased\".43 [cs \u5927\u4e58\u6b62\u89c0\u6cd5\u9580]\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 However, the idea of\n relativity of small and large has been introduced to the context of Chinese\n philosophy some thousand years before, by Chuang\u2011tzuct and Hui\u2011shihcu. Chuang\u2011tzu (in\n ch. XVII, \"Autumn Floods\"cv) observes that \"From the point of view of\n differences, if we regard a thing as big because there is a bigness to it, then\n among all the ten thousand things there are none that are not big. If we regard\n a thing as small because there is a certain smallness to it, then among the ten\n thousand things there are none that are not small\".44 [ct \u838a\u5b50\u00a0\u00a0 cu \u60e0\u65bd\u00a0\u00a0 cv \u79cb\u6c34]\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The other concept\n that connects Hsin\u2011hsin Ming and Chuang\u2011tzu is equality (t'ungcw). Chuang\u2011tzu\n speaks of equality of things in ch. II: \"Whether you point to a little\n stalk or a great pillar, a leper or the beautiful Hsi\u2011shih, things ribald\n and shady, or things grotesque and strange, the Way makes them all into one.\n Their dividedness is their completeness, their completeness is their\n impairment. No thing is either complete or impaired, but all are made into one\n again\".45 And then he adds:\n \"There is nothing in the world bigger than the tip of an autumn hair, and\n Mount T'ai is tiny. No one has lived longer than a dead child, and P'eng\u2011tsu\n died young\".46 [cw \u540c]\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Nevertheless, we\n should note the difference between Chuang\u2011tzu and Hsin\u2011hsin Ming. For Chuang\u2011tzu\n everything is equal, because: (a) tao is the equalizer of everything, and (b)\n everything is appropriate in relation to its kind, environment and context. In Hsin\u2011hsin\n Ming\n everything is equal because of emptiness and suchness.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 In stanzas 34 and 35\n Hsin\u2011hsin Ming exposes\n the interpenetration of being (yucx) and non\u2011being (wucy),47 of one (icx) and all (i\u2011chiencz). [cx \u4e00\u00a0\u00a0 cy \u6709\u00a0\u00a0 cz \u7121\u00a0\u00a0 da \u4e00\u5207]\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 With stanza 36 the\n discourse is brought to the end, because the subject is pronounced as beyond\n time (past, present, or future \u53bb\u4f86\u4eca).\n\u00a0\n1. Leng\u2011chia\n Shih-tzu Chidb is one of the Tun Huangdc manuscripts (Pelliot\n 3436, and Stein 2054). It was discovered in 1926, and later included in Taisho, 85. 1283-1290. Seizan\n Yanagida has published a critically edited version with a Japanese translation\n in Shoki no Zenshi I, Zen no Goroku, 2 (Tokyo, 1971) pp. 49\u2011326. [db \u695e\u4f3d\u5e2b\u8cc7\u8a18\u00a0\u00a0 dc \u6566\u714c]\n2. H. Ui, Zenshushi\n Kenkyu,\n I (Tokyo, 1939), p. 71.\n3. Keiji Nishitani and\n Seizan Yanagida, Zenke Goroku, II (Tokyo: Chikuma Shobo, 1974), pp. 105\u2011112.\n4. David W. Chappell,\n \"The Teachings of the Fourth Ch'an Patriarch Tao-hsin (580\u2011651)\",\n in Early Ch'an in China and Tibet ed. by W. Lai and L.R Lancaster (Berkeley:\n Berkeley Buddhist Studies Series, 1983), p. 89.\n5. Heinrich Dumoulin, A\n History of Zen Buddhism (London: Faber and Faber, 1963). p. 76.\n6. Wing\u2011tsit Chan, A\n Source Book in Chinese Philosophy (Princeton: Princeton University Press, 1972),\n p. XI.\n7. William W. Soothill and\n Lewis Hodous, A Dictionary of Chinese Buddhist Terms (Delhi: M. Banarsidass,\n 1977). First edition: London, 1937.\n8. To our knowledge, there\n already exist five translations of the Hsin\u2011hsin Ming in English. The first\n translator, D.T. Suzuki, has published two versions of his\n translation\u2014one in D.T. Suzuki, Essays in Zen Buddhism, First series (London:\n Rider, 1970), pp. 196\u2011201, and the other in Buddhist Scriptures, trans. and ed. by\n Edward Conze (Harmondsworth: Penguin, 1969), pp. 171\u2011175. His first\n translation was published in 1949. The second translation was done by A. Waley,\n in Buddhist Texts Through the Ages (Oxford: Bruno Cassirer, 1954), pp. 295\u20118.\n The third is by R. H. Blyth, Zen and Zen Classics, Vol. I, (Tokyo: The\n Hokuseido Press, 1960), pp. 5~99. The fourth is by Lu K'uan Yu, Practical\n Buddhism\n (London: Rider, 1971), pp. 34\u20118. The fifth, anonymous translation, can be\n found in a manual, Daily Chants (Rochester: Zen Center, 1985).\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 At first it seemed\n that we could use one of these as the basis for a new analysis of the poem, but\n after closer scrutiny it was obvious that none of the existing translations\n were adequate for the purpose. The fifth translation is a rather free rendering\n made for immediate purposes in a Zen Center. Of the other four, some are\n inconsistent in translating Buddhist technical terms (translations by Blyth and\n Yu, while Suzuki's translation occasionally introduces terms which seem to be\n part of a technical vocabulary (Absolute Reason), but actually belong to\n Hegelian philosophy, rather than Chinese Buddhism. Waley's translation is\n faithful except in technical terms. Perhaps he lacked the knowledge of Buddhist\n tradition and therefore translated technical terms as quasi\u2011technical (in\n stanza 19, True Perception, instead of perfect awakeness; in stanza 21, Wisdom instead of awakening).\n9. Buddhist Scriptures, pp. 171\u20115.\n10. Essays in Zen\n Buddhism,\n r, p. 197.\n11. K N. Jayatilleke, Early\n Buddhist Theory of Knowledge (London: Allen and Unwin, 1963), p. 389.\n12. Zen Dawn, Early\n Texts from Tun Huang;\n trans. by J.C. Cleary (Boston and London: Shambhala, 1986), p. 81.\n13. Blyth, Zen, 1, p. 53.\n14. Ch'udd is a technical term for\n grasping, clinging or attachment; which is understood as a more intensive form\n of thirst, or craving (Skt. tanha). [dd \u53d6]\n15. Po Shan, in Garma C.C.\n Chang, The Practice of Zen (New York: Harper and Row, 1970), p. 95.\n16. Jan Yun\u2011hua,\n \"Seng\u2011ch'ou Method of Dhyana\", in Early Ch'an in China and\n Tibet,\n Lai and Lancaster, eds. p.57.\n17. D.T. Suzuki, Outlines\n of Mahayana Buddhism\n (New York: Schoken, 1970), p. 70.\n18. The Surangama Sutra, trans. by Lu K'uan Yu\n (London: Rider, 1969), p. 54 and 125.\n19. Chan, A Source Book, p. 403.\n20. Ta\u2011ch'eng ch'i\u2011hsin, Awakening of Faith\n in the Mahayana,\n trans. by D.T. Suzuki, \"Chicago: Open Court, 1900).\n21. In the second line of\n stanza 17 we also find the character chu, which is a technical term for stages\n (Skt. bhumi)\n on the bodhisattva path. If we read it in this sense it would mean that the\n essence is not related to stages, and that is in accordance with the concept of\n awakening which refutes stages. However, since Hsin\u2011hsin Ming gives no special\n attention to sudden awakening, we have chosen a colloquial reading to abide,\n dwell. Blyth (Zen\n p. 79) has misunderstood the second line of stanza 17, translating t'i as activity.\n22. One vehicle has an\n interesting history in Indian Mahayana, which has been lately exposed by D.S.\n Ruegg in \"The gotra, ekayana and tathagatagarbha theories of the\n Prajnaparamita according to Dharmamitra and Abhyakaragupta\", and A. Kunst\n in \"Some Aspects of the Ekayana\" \u2013 both papers published in Prajnaparamita\n and Related Systems,\n ed. by L. Lancaster (Berkeley Buddhist Studies Series), 1977.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 In various Mahayana\n texts the subject of One vehicle is interpreted differently. In Sri\u2011Mala (The Lion's Roar of\n Queen Srimala),\n trans. by Wayman, A. and H., (New York: Columbia University Press, 1974), and\n the Lotus Sutra,\n Ekayana is identified with Mahayana as a vehicle (yana) that incorporates all\n vehicles. It also takes tathagatagarbha as an explanation for the thesis of One\n vehicle: an embryo of the Tathagata is present in every sentient being, and\n (potentially) they are all Buddhas, which means that tathagatagarbha is the basis of only one\n vehicle\u2014the vehicle of the tathagatas. Finally, samyaksambodhi is one, not various, or\n different, in relation to various vehicles \u2013 yana-s.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The gist of the\n interpretation in various sutras or their commentaries is that the three yanas, pertaining to sravakas, pratyekabuddhas and bodhisattvas is fundamentally Eka\u2011yana\n pertaining to Buddhahood. The basis for this is that all\u2011aspiring\n Buddhists are of one gotra (lineage), and all have tathagatagarbha (embryo of tathagatha). \"No system\n postulating (different) vehicles indeed exists (in a certain meaning): I teach\n that the vehicle is one (ultimately). [But] in order to attract the childish I\n speak of different vehicles\" (Lankavatara Sutra, cf. Ruegg, in\n Lancaster, Prajnaparamita, p. 295). \n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 One vehicle doctrine\n in the context of Japanese Buddhist thought was reviewed by M. Kiyota,\n \"The presupposition to the understanding of Japanese Buddhist\n thought\", Monumenta Nipponica vol. X~11, no. 34 pp. 251\u20119, 1967.\n23. Fung Yu\u2011Lan, A History\n of Chinese Philosophy,\n 11 (Princeton: Princeton University Press, 1983), p. 347; Chan, A Source\n Book in Chinese Philosophy, p. 410; Chang, The Practice of Zen, p. 227.\n24. Surangama, p. 117.\n25. For John R McRae, Hsin\n Ming is\n falsely attributed to Fa-jung. See his article, \"The Ox\u2011head School\n of Chinese Ch'an Buddhism\", eds., R. N. Gimello and P.N. Gregory, Studies\n in Ch'an and Hua\u2011yen (Honolulu: University of Hawaii Press, 1986), p. 208. On\n the other hand, Henrik H. Sorensen, commenting on the authorship and contents\n of the Hsin Ming,\n says: \"All in all, we must conclude that there are a number of important\n points such as style, and contents which clearly allow us to associate the text\n with Fa-jung and the Niu\u2011t'ou School... Interestingly, the 'Hsin\u2011hsin\n Ming'... has many points in common with the 'Hsin\u2011ming', both as regards\n contents and style\", H.H. Sorensen, \"The 'Hsin\u2011ming' attributed\n to Niu\u2011t'ou Fa-jung\", Journal of Chinese Philosophy, 13: 105 (1986).\n26. Sorensen, \"The\n 'Hsin\u2011ming' attributed to Niu\u2011t'ou Fa-jung\", p. 106.\n27. We know that Indian\n Buddhism has elaborated a broad spectrum of ideas on these matters. We find\n altogether some six Sanskrit terms related to this subject.\n(a)\u00a0 Bodhi\u2011citta designates the\n cognition of the necessity to step on the path (marga) and the decision/will\n to tread it. It is the power needed to tread the path, whether it is defined in\n terms of an arhat\n or a bodhisattva.\n However, these are supposed to differ\u2014the first one is bent on attaining\n an awakening for himself, while the other is supposed to attain it in order to\n lead others to the path, and awakening.\n(b)\u00a0 Bodhi is awakening. It means the\n full understanding (what was previously an aspiration) of the Buddhist truths\n (whether in Theravada, Mahayana or Tantrayana tradition), inner transformation\n of cognitive, emotional and volitional faculties, and a transition to\n unconditioned (not bound by karma) existence. It is sometimes described as\n \"reaching the other shore\", or \"turning about in the deepest\n seat of consciousness\", or \"breaking through\" the bondage of\n ignorance and karma. Bodhi is derived from the root budh, which means to awake;\n therefore it is correct to translate it as awakening, and less correct as\n enlightenment. However, light is related with awakening in some sutras and\n tantras, principally in two forms. First is the light of the all\u2011powerful!\n Buddha, which enlightens and awakes sentient beings. Second is the individual,\n inner light of the mind. Under delusion it appears as false thinking, but after\n awakening it turns into the true light, radiant wisdom.\n(c)\u00a0 Sambodhi (supposedly) means\n complete awakening.\n(d)\u00a0 Samyak\u2011sambodhi is \"right complete\n awakening\".\n(e)\u00a0 Anuttara\u2011samyak\u2011sambodhi is \"ultimate right\n complete awakening\".\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 However, these terms\n were not used consistently. For example, (b) and (c) were sometimes used as\n synonyms, as well as (d) and (e). Perhaps we can better understand this from\n the point of actual practice of meditation. There existed a practical need for\n terms which would designate experiences of various quality. Besides, it was\n supposed that the awakening of a Buddha is somewhat different in relation to\n the awakening of aspirants (Arahants, Bodhisattvas). For example, samyak\u2011sambodhi (Pali, samma\u2011sambodhi) was in Theravada a\n designation for the awakening of a Buddha; later it was anuttara\u2011samyak\u2011sambodhi. In Mahayana there was\n a tendency to use different terms for awakening of a Sravaka, Pratyekabuddha,\n Bodhisattva and Buddha, in order to underline the supposed difference in kind\n and quality.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 However, divisions\n of the path, meditation, insight and of awakening, provoked a reaction, which\n derived its reasons partly from theory, and partly from practice. From the\n theoretical standpoint it was considered that awakening \u2013 after all\n \u2013 must be \"in one piece\", apart from the preceding \"not\n yet complete\" forms; otherwise, it would fall under ordinary undertakings,\n which are conditioned, relative, and a matter of accumulation. From the\n practical point it seemed that the practicing Buddhist is lost in a complex\n maze of an endless accumulation of merits, insights, wisdoms, samadhis and\n awakenings. One could expect a reaction to this in order to put things back in\n pristine simplicity and proclaim that there is, after all, an only One vehicle\n (Eka\u2011yana),\n one germ of the thus\u2011come (tathagata\u2011garbha), one nirvana, and one\n awakening, which is spontaneous, instant and sudden. As Lankavatara puts it: \"It is\n reached suddenly and intuitively as the 'turning about' in the deepest seat of\n consciousness; it neither enters, nor goes out\u2014it is like moon seen in\n water\".\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Thus, sudden\n awakening, that caused so much turbulence in Ch'an, was already at stake in\n Indian Buddhism (see: L.O. Gomez, \"Indian Materials on the Doctrine of\n Sudden Enlightenment,\" in Lai and Lancaster, Early Ch'an in China and\n Tibet).\n The Sanskrit term, introduced in Abhisamayalamkara, was eka\u2011ksana\u2011abhisambodha \u2013 \"complete\u2011awakening\u2011in\u2011one\u2011moment\",\n a final removal of even the subtlest defilement and ignorance, attained in a\n thunderbolt\u2011like (vajropama) samadhi (E. Obermiller, \"The Doctrine of\n Prajnaparamita as Exposed in the Abhisamayalamkara of Maitreya\", Acta Orientalia, XI, 1933, p. 44). This momentary intuition\n is said to be the end of the bodhisattva path. It is an intuition of ultimate\n non\u2011duality (advaya). It is supposed to be the end of a progressive\n (gradual) process of intuition (anupurva\u2011abhisamaya). In such a context \"gradualness\"\n and \"suddenness\" were not concurrent, but compatible parts of the\n same (and one) process. The final realization is a matter of moment, but this\n moment and suddenness have to be prepared through a gradual building up. This\n can be seen even in Ch'an of the Southern school. Sometimes, decades of\n training were necessary for \"sudden attainment\", and integrating t'i (essence) with yung (function) \u2013\n which followed \"sudden attainment\" in everyday life and experience\n \u2013 was (for the most part) a gradual process.\n28. That is one of the\n reasons for Fung Yu\u2011Lan to say: \"Ideologically speaking, the origin\n of the Ch'an school goes back to Tao\u2011sheng\" \u2013 A History of\n Chinese Philosophy,\n II, 388.\n29. Compare the translation\n of this passage from Pieh Tsung Lun in Walter Liebenthal, The Book of Chao \u2013 Peking: The Catholic\n University 1948 p. 187; also, Fung Yu\u2011Lan, A History of Chinese\n Philosophy,\n II, p. 278.\n30. L.O. Gomez,\n \"Indian Materials on the Doctrine of Sudden Enlightenment\", pp. 393-405.\n31. This character (ming) has a long history in\n Chinese philosophy. It was introduced back at the time of Lao tzu: \"All\n things, howsoever they flourish, return to their root. This return to the root\n is called quiescence, which is called the invariable. To know this invariable\n is called enlightenment (ming)\" \u2013 Tao Te Ching, XVI.\n32. Chang, The Practice\n of Zen,\n p. 162\u20113.\n33. See Fung Yu\u2011Lan,\n A History of Chinese Philosophy, II, pp. 337, 356 and 381. In time, Chinese\n Buddhism developed the whole specter of technical equivalents for Sanskrit\n terms (either in meaning, or as transliterations). For example, for bodhi, beside wu, and ch\u00fceh, we find a\n transliteration p'u-t'ide. For sambodhi, beside cheng\u2011ch\u00fceh, we find a\n transliteration san-p'u-t'idf. For samyak\u2011sambodhi we find teng cheng\u2011ch\u00fcehdg, and for anuttara\u2011samyak\u2011sambodhi, there is cheng-teng\n cheng\u2011ch\u00fcehdh. [de \u83e9\u63d0\u00a0\u00a0 df \u4e09\u83e9\u63d0\u00a0\u00a0 dg \u7b49\u6b63\u89ba\u00a0\u00a0 dh \u6b63\u7b49\u6b63\u89ba]\n34. The Book of Chao, p. 109.\n35. Fung yu\u2011Lan, A History\n of Chinese Philosophy,\n II, p. 331.\n36. Ibid. p. 361.\n37. Equality, or sameness (t'ung \u2013 Skt. samata), of all things is one\n of the favorite subjects in Hsin\u2011hsin Ming. Some authors observed\n that equality of things was attained in Indian Buddhism primarily by reducing\n all things to the common level of insignificance, and in Hua\u2011yen by\n raising all things to the common level of supreme value. We cannot say that Hsin\u2011hsin\n Ming\n applies either of these standpoints. In stanza 14 we see that dualities are\n equal on the basis of emptiness, which is their common \"ground\". In\n stanzas 30-31 equality is based on suchness and non\u2011duality. In stanza 33\n equality appears when boundaries and limits are seen as conventions. Thus,\n equality is here neither equality in insignificance, nor in value.\n38. Garma C.C. Chang, The\n Buddhist Teaching of Totality (London: Allen and Unwin, 1972), p. 160.\n39. Obermiller, \"The\n Doctrine of Prajnaparamita as Exposed in the Abhisamayalamkara of Maitreya\", p.\n 83.\n40. Fung Yu\u2011Lan, A History\n of Chinese Philosophy,\n II, p. 348.\n41. Suzuki, Essays in\n Zen Buddhism,\n Third Series, pp. 19\u201120. \n42. R. M. Gimmello,\n \"Early Hua\u2011yen, Meditation, and Early Ch'an: Some Preliminary\n Remarks\", Early Ch'an in China and Tibet, p. 155.\n43. Fung Yu\u2011Lan, A History\n of Chinese Philosophy,\n II, p. 372.\n44. The Complete Works\n of Chuang Tzu,\n trans. by Burton Watson (New York: Columbia University Press, 1968).\n45. Ibid. pp. 40\u20111.\n46. Ibid. p. 43\n47. Compare Hsin Mingdi: \"If one puts an\n end to the two extremes (of being and not being), then one will be both bright\n and clear\"dj (Sorensen, \"The\n 'Hsin\u2011ming'...\", p. 107). [di \u5fc3\u9298\u00a0\u00a0 dj \u96d9\u6cef\u5c0d\u6cbb\u6e5b\u7136\u660e\u6de8]\n\u00a0\n\u00a0\nTwo popular translations\n of the Hsin-hsin Ming are presented here. D.T. Suzuki has two translations\n published in his Essays in Zen Buddhism and Manual of Zen Buddhism, respectively. The\n translations are presented side by side; only the variant lines of the second\n translation are given, the identical lines are omitted. The other translation\n is that of Richard B. Clarke.\n\u00a0\n\u00a0\n \n \u00a0 On Believing in MindI \u00a0 \u00a0 \u00a0 \u00a0 Except that it refuses to make preferences;I \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 If you wish to\n see it before your own eyes,I \u00a0 Have no fixed thoughts\n either for or against it.I \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 Peace of mind is disturbed to\n no purpose.I \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 Be\n serene in the oneness of things,I \u00a0 And\n [dualism] vanishes by itself.I \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 The denying of reality is the asserting of it,I \u00a0 And the asserting of emptiness is the denying\n of it.I\n \n \n Inscribed\n On the Believing Mind\n \n \n \n \n \n \u00a0\n \n \n \n \nTranslated by Daisetsu Teitar\u00f5 Suzuki\n\u00a0\n\u81f3\u9053\u7121\u96e3\u00a0 The Perfect Way knows no difficulties\n\u552f\u5acc\u63c0\u64c7\u00a0 Except that it refuses to make\n preference:\n\u4f46\u83ab\u618e\u611b\u00a0 Only when freed from hate and love,\n\u6d1e\u7136\u660e\u767d\u00a0 It reveals itself fully and without\n disguise.\n\u00a0\n\u6beb\u91d0\u6709\u5dee\u00a0 A tenth of an inch's difference,\n\u5929\u5730\u61f8\u9694\u00a0 And heaven and earth are set apart:\n\u6b32\u5f97\u73fe\u524d\u00a0 If you want to see it manifest,\n\u83ab\u5b58\u9806\u9006\u00a0 Take no thought either for or against\n it.\n\u00a0\n\u9055\u9806\u76f8\u722d\u00a0 To set up what you like against what\n you dislike \u2013\n\u662f\u7232\u5fc3\u75c5\u00a0\u00a0 This is the disease of the mind:\n\u4e0d\u8b58\u7384\u65e8\u00a0 When the deep meaning [of the Way] is\n not understood\n\u5f92\u52de\u5ff5\u975c\u00a0 Peace of mind is disturbed and nothing\n is gained.\n\u00a0\n\u5713\u540c\u592a\u865a\u00a0 [The Way is] perfect\n like unto vast space,\n\u7121\u6b20\u7121\u9918\u00a0 With nothing wanting, nothing\n superfluous:\n\u826f\u7531\u53d6\u6368\u00a0 It is indeed due to making choice\n\u6240\u4ee5\u4e0d\u5982\u00a0 That its suchness is lost sight of.\n\u00a0\n\u83ab\u9010\u6709\u7e01\u00a0 Pursue not the outer entanglements,\n\u52ff\u4f4f\u7a7a\u5fcd\u00a0 Dwell not in the inner void;\n\u4e00\u7a2e\u5e73\u61f7\u00a0 When the mind rests serene in the\n oneness of things,\n\u6cef\u7136\u81ea\u76e1\u00a0 The dualism vanishes by itself.\n\u00a0\n\u6b62\u52d5\u6b78\u6b62\u00a0 When you strive to gain quiescence by\n stopping motion,\n\u6b62\u66f4\u5f4c\u52d5\u00a0 The quiescence thus gained is ever in\n motion;\n\u552f\u6eef\u5169\u908a\u00a0 As long as you tarry in the dualism,\n\u5be7\u77e5\u4e00\u7a2e\u00a0 How can you realize oneness?\n\u00a0\n\u4e00\u7a2e\u4e0d\u901a\u00a0 And when oneness is not thoroughly\n understood,\n\u5169\u8655\u5931\u529f\u00a0 In two ways loss is sustained \u2013\n\u9063\u6709\u6c92\u6709\u00a0 The denial of reality may lead to its\n absolute negation,\n\u5f9e\u7a7a\u80cc\u7a7a\u00a0 While the upholding of the void may\n result in contradicting itself.\n\u591a\u8a00\u591a\u616e\u00a0 Wordiness and intellection \u2013\n\u8f49\u4e0d\u76f8\u61c9\u00a0 The more with them the further astray\n we go;\n\u7d76\u8a00\u7d76\u616e\u00a0 Away therefore with wordiness and\n intellection,\n\u7121\u8655\u4e0d\u901a\u00a0 And there is no place where we cannot\n pass freely.\n\u00a0\n\u6b78\u6839\u5f97\u65e8\u00a0 When we return to the root, we gain the\n meaning;\n\u96a8\u7167\u5931\u5b97\u00a0 When we pursue external objects, we\n lose the reason.\n\u9808\u81fe\u8fd4\u7167\u00a0 The moment we are enlightened within,\n \n \u00a0 Abide\n not with dualism,I \u00a0 \u00a0 \u00a0 Confusion ensues, and Mind\n is lost.I \u00a0 \u00a0 The two exist because of the One,I \u00a0 But hold not even to this One;I \u00a0 When a mind is not\n disturbed,I \u00a0 \u00a0 \u00a0 No offence offered, and no ten\n thousand things;I \u00a0 No disturbance going, and no mind set up to\n work:I \u00a0 The subject is quieted when\n the object ceases,I \u00a0 The object ceases when\n the subject is quieted.I \u00a0 \u00a0 \u00a0 The subject is a subject for the\n object:I \u00a0 \u00a0 Rests ultimately on one\n Emptiness.I \u00a0 \u00a0 In one Emptiness the two\n are not distinguished,I \u00a0 And each contains in itself all the ten thousand thingsI \u00a0 \u00a0 \u00a0 \u00a0 The Great Way is calm and large-hearted,I \u00a0 For it,\n nothing is easy, nothing is hard;I \u00a0 \u00a0 \u00a0 \u00a0 Clinging is never kept\n within bounds,I--- \u00a0 \u00a0 Quit it,\n and things follow their own courses,I \u00a0 While the Essence\n neither departs nor abides.I \u00a0\n \n \n \u52dd\u537b\u524d\u7a7a\u00a0 We go beyond the voidness of a world\n confronting us.\n \n \n \n \n \n \u00a0\n \n \n \n \n\u00a0\n\u524d\u7a7a\u8f49\u8b8a\u00a0 Transformations going on in an empty\n world which confronts us,\n\u7686\u7531\u5984\u898b\u00a0 Appear real all because of Ignorance:\n\u4e0d\u7528\u6c42\u771e\u00a0 Try not to seek after the true,\n\u552f\u9808\u606f\u898b\u00a0 Only cease to cherish opinions.\n\u00a0\n\u4e8c\u898b\u4e0d\u4f4f\u00a0 Tarry not with dualism,\n\u614e\u83ab\u8ffd\u5c0b\u00a0 Carefully avoid pursuing it;\n\u7e94\u6709\u662f\u975e\u00a0 As soon as you have right and wrong,\n\u7d1b\u7136\u5931\u5fc3\u00a0 Confusion ensues, and mind is lost.\n\u00a0\n\u4e8c\u7531\u4e00\u6709\u00a0 The two exist because of the one,\n\u4e00\u4ea6\u83ab\u5b88\u00a0 But hold not even to this one;\n\u4e00\u5fc3\u4e0d\u751f\u00a0 When the one mind is not disturbed,\n\u842c\u6cd5\u7121\u548e\u00a0 The ten thousand things offer no\n offence.\n\u00a0\n\u7121\u548e\u7121\u6cd5\u00a0 When no offence is offered by them,\n they are as if not existing;\n\u4e0d\u751f\u4e0d\u5fc3\u00a0 When the mind is not disturbed, it is\n as if there is no mind.\n\u80fd\u96a8\u5883\u6ec5\u00a0 The subject is quieted as the object\n ceases,\n\u5883\u9010\u80fd\u6c88\u00a0 The object ceases as the subject is\n quieted.\n\u00a0\n\u5883\u7531\u80fd\u5883\u00a0 The object is an object for the\n subject,\n\u80fd\u7531\u5883\u80fd\u00a0 The subject is a subject for an object:\n\u6b32\u77e5\u5169\u6bb5\u00a0 Know that the relativity of the two\n\u5143\u662f\u4e00\u7a7a\u00a0 Rests ultimately on the oneness of the\n void.\n\u00a0\n\u4e00\u7a7a\u540c\u5169\u00a0 In the oneness of the void the two are\n one,\n\u9f4a\u542b\u842c\u8c61\u00a0 And each of the two contains in itself\n all the ten thousand things:\n\u4e0d\u898b\u7cbe\u9e81\u00a0 When no discrimination is made between\n this and that,\n\u5be7\u6709\u504f\u9ee8\u00a0 How can a one-sided and prejudiced view\n arise?\n\u00a0\n\u5927\u9053\u9ad4\u5bdb\u00a0 The Great Way is calm and large-minded,\n\u7121\u6613\u7121\u96e3\u00a0 Nothing is easy, nothing is hard:\n\u5c0f\u898b\u72d0\u7591\u00a0 Small views are irresolute,\n\u8f49\u6025\u8f49\u9072\u00a0 The more in haste the tardier they go.\n\u00a0\n\u57f7\u4e4b\u5931\u5ea6\u00a0 Clinging never keeps itself within\n bounds,\n\u5fc5\u5165\u90aa\u8def\u00a0 It is sure to go the wrong way:\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \n\u653e\u4e4b\u81ea\u7136\u00a0 Let go loose, and things are as they\n may be,\n\u9ad4\u7121\u53bb\u4f4f\u00a0 While the essence neither departs nor\n abides.\n\u00a0\n\u4efb\u6027\u5408\u9053\u00a0 Obey the nature of things, and you are\n in concord with the Way,\n\u900d\u9059\u7d76\u60f1\u00a0 Calm and easy and free from annoyance;\n\u7e4b\u5ff5\u4e56\u771e\u00a0 But when your thoughts are tied, you\n turn away from the truth,\n\u660f\u6c88\u4e0d\u597d\u00a0 They grow heavier and duller and are\n not at all sound.\n\u00a0\n \n \u00a0 When they are not sound, the spirit\n is troubled;I \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 You are then one with the Enlightenment;I \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 Is this not the greatest of all\n self-contradictions?I \u00a0 \u00a0 The ignorant cherish the idea of rest and unrest,I \u00a0 \u00a0 \u00a0 Are contrived by the ignorant\n themselves.I \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 If the Mind retains its absoluteness,I \u00a0 The ten thousand things are of one Suchness.I \u00a0 When the deep mystery of one Suchness\n is fathomed,I \u00a0 \u00a0 \u00a0 We return to the origin and remain where we ever have been.I \u00a0 \u00a0 \u00a0 \u00a0 Movement stopped and there\n is no movement,I \u00a0 Rest set in motion and there\n is no rest;I \u00a0 \u00a0 Oneness itself abides not.I \u00a0 \u00a0 \u00a0 \u00a0 In\n the Mind harmonious [with the Way] we have the principle ofI \u00a0 In which we find all strivings\n quieted;I \u00a0\n \n \n \u4e0d\u597d\u52de\u795e\u00a0 When they are not sound, the soul is\n troubled;\n \n \n \n \n \n \u00a0\n \n \n \n \n\u4f55\u7528\u758f\u89aa\u00a0 What is the use of being partial and\n one-sided then?\n\u6b32\u53d6\u4e00\u4e58\u00a0 If you want to walk the course of the\n One Vehicle,\n\u52ff\u60e1\u516d\u5875\u00a0 Be not prejudiced against the six\n sense-objects.\n\u00a0\n\u516d\u5875\u4e0d\u60e1\u00a0 When you are not prejudiced against the\n six sense-objects,\n\u9084\u540c\u6b63\u89ba \u00a0You in turn identify yourself with\n Enlightenment;\n\u667a\u8005\u7121\u7232\u00a0 The wise are non-active,\n\u611a\u4eba\u81ea\u7e1b\u00a0 While the ignorant bind themselves up;\n\u6cd5\u7121\u7570\u6cd5\u00a0 While in the Dharma itself there is no\n individuation,\n\u5984\u81ea\u611b\u8457\u00a0\u00a0 They ignorantly attach themselves\n to particular objects.\n\u5c07\u5fc3\u7528\u5fc3 \u00a0It is their own mind that creates\n illusions \u2013\n\u8c48\u975e\u5927\u932f\u00a0 Is this not the greatest of\n self-contradictions?\n\u00a0\n\u8ff7\u751f\u5bc2\u4e82\u00a0 Ignorance begets the dualism of rest\n and unrest,\n\u609f\u7121\u597d\u60e1\u00a0 The enlightened have no likes and\n dislikes:\n\u4e00\u5207\u4e8c\u908a\u00a0 All forms of dualism\n\u5984\u81ea\u659f\u914c\u00a0\u00a0 Are ignorantly contrived by the\n mind itself.\n\u5922\u5e7b\u865a\u83ef\u00a0 They are like unto visions and flowers\n in the air:\n\u4f55\u52de\u628a\u6349\u00a0 Why should we trouble ourselves to take\n hold of them?\n\u5f97\u5931\u662f\u975e\u00a0 Gain and loss, right and wrong \u2013\n\u4e00\u6642\u653e\u537b\u00a0 Away with them once for all!\n\u00a0\n\u773c\u82e5\u4e0d\u7761\u00a0 If an eye never falls asleep,\n\u8af8\u5922\u81ea\u9664\u00a0\u00a0 All dreams will by themselves\n cease:\n\u5fc3\u82e5\u4e0d\u7570\u00a0 If the mind retains its oneness,\n\u842c\u6cd5\u4e00\u5982\u00a0 The ten thousand things are of one\n suchness.\n\u4e00\u5982\u9ad4\u7384\u00a0 When the deep mystery of one suchness\n is fathomed,\n\u5140\u723e\u5fd8\u865a\u00a0 All of a sudden we forget the external\n entanglements:\n\u842c\u6cd5\u9f4a\u89c0\u00a0 When the ten thousand things are viewed\n in their oneness,\n\u6b78\u5fa9\u81ea\u7136\u00a0 We return to the origin and remain what\n we are.\n\u00a0\n\u6cef\u5176\u6240\u4ee5\u00a0 Forget the wherefore of things,\n\u4e0d\u53ef\u65b9\u6bd4\u00a0 And we attain to a state beyond\n analogy:\n\u6b62\u52d5\u7121\u52d5\u00a0 Movement stopped is no movement,\n\u52d5\u6b62\u7121\u6b62\u00a0 And rest set in motion is no rest.\n\u5169\u65e2\u4e0d\u6210\u00a0 When dualism does no more obtain,\n\u4e00\u4f55\u6709\u723e\u00a0 Even oneness itself remains not as\n such.\n\u00a0\n\u7a76\u7adf\u7aae\u6975\u00a0 The ultimate end of things where they\n cannot go any further,\n\u4e0d\u5b58\u8ecc\u5247\u00a0 Is not bound by rules and measures:\n\u5951\u5fc3\u5e73\u7b49\u00a0 The mind in harmony [with the Way] is\n the principle of identity \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0 identity\n\u6240\u4f5c\u5036\u606f\u00a0 In which we find all doings in a\n quiescent state;\n \n Doubts and irresolutions are completely done away with,I \u00a0 And the right faith is straightened;I \u00a0 \u00a0 There is\n nothing left behind,I \u00a0 There is\n nothing retained,I \u00a0 \u00a0 There is no exertion, no\n waste of energyI \u00a0 \u00a0 \u00a0 \u00a0 In the higher realm of true\n SuchnessI \u00a0 There is neither \"self\"\n nor \"other\":I \u00a0 When direct identification is sought,I \u00a0 \u00a0 \u00a0 In being \"not two\"\n all is the same,I \u00a0 \u00a0 \u00a0 They all enter into this Absolute\n Reason.I \u00a0 \u00a0 This Absolute\n Reason is beyond quickening [time] and extending\n [space],I \u00a0 For it\n one instant is ten thousand years;I \u00a0 Whether we see it or not,I \u00a0 It is manifest everywhere in\n all the ten quarters.I \u00a0 \u00a0 Infinitely small things are\n as large as large things can be,I \u00a0 For here no external conditions obtain;I \u00a0 Infinitely large things are\n as small as small things can be,I \u00a0 For\n objective limits are here of no consideration.I \u00a0 \u00a0 What is is the same as what is\n not,I \u00a0 What is not is\n the same as what is:I \u00a0 \u00a0 Indeed, no tarrying there.I \u00a0 \u00a0 One in All,I \u00a0 All in One \u2013I \u00a0 \u00a0 \u00a0 \u00a0 Where Mind and each believing mind are not divided,I \u00a0 And undivided are each\n believing mind and Mind,I \u00a0 \u00a0 For it is\n not of the past, present, and future.I \u00a0\n \n \n \u72d0\u7591\u76e1\u6de8\u00a0 Irresolutions are completely done away\n with,\n \n \n \n \n \n \u00a0\n \n \n \n \n\u6b63\u4fe1\u8abf\u76f4\u00a0 And the right faith is restored to its\n native straightness;\n\u00a0\n\u4e00\u5207\u4e0d\u7559\u00a0 Nothing is retained now,\n\u7121\u53ef\u8a18\u61b6\u00a0 Nothing is to be memorized,\n\u865a\u660e\u81ea\u7167\u00a0 All is void, lucid, and\n self-illuminating,\n\u4e0d\u52de\u5fc3\u529b\u00a0 There is no stain, no exertion, no\n wasting of energy \u2013\n\u975e\u601d\u91cf\u8655\u00a0 This is where thinking never attains,\n\u8b58\u60c5\u96e3\u6e2c\u00a0 This is where the imagination fails to\n measure.\n\u00a0\n\u771e\u5982\u6cd5\u754c\u00a0 In the higher realm of True Suchness\n\u7121\u4ed6\u7121\u81ea\u00a0 There is neither 'other' nor self':\n\u8981\u6025\u76f8\u61c9\u00a0 When a direct identification is asked\n for,\n\u552f\u8a00\u4e0d\u4e8c\u00a0 We can only say, 'Not two.'\n\u00a0\n\u4e0d\u4e8c\u7686\u540c\u00a0 In being not two all is the same,\n\u7121\u4e0d\u5305\u5bb9\u00a0 All that is is comprehended in it:\n\u5341\u65b9\u667a\u8005\u00a0 The wise in the ten quarters,\n\u7686\u5165\u6b64\u5b97\u00a0 They all enter into this absolute\n faith.\n\u00a0\n\u5b97\u975e\u4fc3\u5ef6\u00a0 This absolute faith is beyond\n quickening [time] and extension [space].\n\u4e00\u5ff5\u842c\u5e74\u00a0 One instant is ten thousand years;\n\u7121\u5728\u4e0d\u5728\u00a0 No matter how things are conditioned,\n whether with 'to be' or 'not to be',\n\u5341\u65b9\u76ee\u524d\u00a0 It is manifest everywhere before you\n\u00a0\n\u6975\u5c0f\u540c\u5927\u00a0 The infinitely small is as large as\n large can be,\n\u5fd8\u7d76\u5883\u754c\u00a0 When external conditions are forgotten;\n\u6975\u5927\u540c\u5c0f\u00a0 The infinitely large is as small as\n small can be,\n\u4e0d\u898b\u908a\u8868\u00a0 When objective limits are put out of\n sight.\n\u00a0\n\u6709\u5373\u662f\u7121\u00a0 What is is the same with what is not,\n\u7121\u5373\u662f\u6709\u00a0 What is not is the same with what is:\n\u82e5\u4e0d\u5982\u6b64\u00a0 Where this state of things fails to\n obtain,\n\u5fc5\u4e0d\u76f8\u5b88\u00a0 Be sure not to tarry.\n\u00a0\n\u4e00\u5373\u4e00\u5207\u00a0 One in all,\n\u4e00\u5207\u5373\u4e00\u00a0 All in one \u2013\n\u4f46\u80fd\u5982\u662f\u00a0 If only this is realized;\n\u4f55\u616e\u4e0d\u7562\u00a0 No more worry about your not being\n perfect!\n\u00a0\n\u4fe1\u5fc3\u4e0d\u4e8c\u00a0 The believing mind is not divided,\n\u4e0d\u4e8c\u4fe1\u5fc3\u00a0 And undivided is the believing mind\n \u2013\n\u8a00\u8a9e\u9053\u65b7\u00a0 This is where words fail,\n\u975e\u53bb\u4f86\u4eca\u00a0 For it is not of the past, future, or\n present.\n\u00a0\n \n \u00a0 (Manual of Zen Buddhism 91-7)I \u00a0 \u00a0\n \n \n (Essays\n in Zen Buddhism \u2013 First Series 196-201)\n \n \n \n \n \n \u00a0\n \n \n \n \n\u00a0\n\u00a0\nVerses On the Faith Mind\nTranslated by Richard B. Clarke\n\u00a0\n\u81f3\u9053\u7121\u96e3\u00a0 The Great Way is not difficult\n\u552f\u5acc\u63c0\u64c7\u00a0 for those who have no preferences.\n\u4f46\u83ab\u618e\u611b\u00a0 When love and hate are both absent\n\u6d1e\u7136\u660e\u767d\u00a0 everything becomes clear and\n undisguised.\n\u6beb\u91d0\u6709\u5dee\u00a0 Make the smallest distinction, however\n\u5929\u5730\u61f8\u9694\u00a0 and heaven and earth are set infinitely\n apart.\n\u6b32\u5f97\u73fe\u524d\u00a0 If you wish to see the truth\n\u83ab\u5b58\u9806\u9006\u00a0 then hold no opinions for or against\n anything.\n\u662f\u7232\u5fc3\u75c5\u00a0\u00a0 is the disease of the mind.\n\u4e0d\u8b58\u7384\u65e8\u00a0 When the deep meaning of things is not\n understood\n\u5f92\u52de\u5ff5\u975c\u00a0 the mind's essential peace is disturbed\n to no avail.\n\u00a0\n\u5713\u540c\u592a\u865a\u00a0 The Way is perfect like\n vast space\n\u7121\u6b20\u7121\u9918\u00a0 where nothing is lacking and nothing is\n in excess.\n\u826f\u7531\u53d6\u6368\u00a0 Indeed, it is due to our choosing to\n accept or reject\n\u6240\u4ee5\u4e0d\u5982\u00a0 that we do not see the true nature of\n things.\n\u83ab\u9010\u6709\u7e01\u00a0 Live neither in the entanglements of\n outer things,\n\u52ff\u4f4f\u7a7a\u5fcd\u00a0 nor in inner feelings of emptiness.\n\u4e00\u7a2e\u5e73\u61f7\u00a0 Be serene in the oneness of things\n\u6cef\u7136\u81ea\u76e1\u00a0 and such erroneous views will disappear\n by themselves.\n\u6b62\u52d5\u6b78\u6b62\u00a0 When you try to stop activity to\n achieve passivity\n\u6b62\u66f4\u5f4c\u52d5\u00a0 your very effort fills you with\n activity.\n\u552f\u6eef\u5169\u908a\u00a0 As long as you remain in one extreme or\n the other\n\u5be7\u77e5\u4e00\u7a2e\u00a0 you will never know Oneness.\n\u00a0\n\u4e00\u7a2e\u4e0d\u901a\u00a0 Those who do not live in the single Way\n\u5169\u8655\u5931\u529f\u00a0 fail in both activity and passivity,\n\u9063\u6709\u6c92\u6709\u00a0 assertion and denial. To deny the\n reality of things\n\u5f9e\u7a7a\u80cc\u7a7a\u00a0 to assert the emptiness of things is to\n miss their reality.\n\u591a\u8a00\u591a\u616e\u00a0 The more you talk and think about it,\n\u8f49\u4e0d\u76f8\u61c9\u00a0 the further astray you wander from the\n truth.\n\u7d76\u8a00\u7d76\u616e\u00a0 Stop talking and thinking,\n\u7121\u8655\u4e0d\u901a\u00a0 and there is nothing you will not be\n able to know.\n\u6b78\u6839\u5f97\u65e8\u00a0 To return to the root is to find the\n meaning,\n\u96a8\u7167\u5931\u5b97\u00a0 but to pursue appearances is to miss\n the source.\n\u9808\u81fe\u8fd4\u7167\u00a0 At the moment of inner enlightenment\n\u52dd\u537b\u524d\u7a7a \u00a0there is a going beyond appearance and\n emptiness.\n\u524d\u7a7a\u8f49\u8b8a\u00a0 The changes that appear to occur in the\n empty world\n\u7686\u7531\u5984\u898b\u00a0 we call real only because of our\n ignorance.\n\u4e0d\u7528\u6c42\u771e\u00a0 Do not search for the truth;\n\u552f\u9808\u606f\u898b\u00a0 only cease to cherish opinions.\n\u00a0\n\u4e8c\u898b\u4e0d\u4f4f\u00a0 Do not remain in the dualistic state\n\u614e\u83ab\u8ffd\u5c0b\u00a0 avoid such pursuits carefully.\n\u7e94\u6709\u662f\u975e\u00a0 If there is even a trace of this and\n that, of right and wrong,\n\u7d1b\u7136\u5931\u5fc3\u00a0 the Mind-essence will be lost in\n confusion.\n\u4e8c\u7531\u4e00\u6709\u00a0 Although all dualities come from the\n One,\n\u4e00\u4ea6\u83ab\u5b88\u00a0 do not be attached even to this One.\n\u4e00\u5fc3\u4e0d\u751f\u00a0 When the mind exists undisturbed in the\n Way,\n\u842c\u6cd5\u7121\u548e\u00a0 nothing in the world can offend,\n\u7121\u548e\u7121\u6cd5\u00a0 and when a thing can no longer offend, it\n ceases to exist in the old way.\n\u00a0\n\u4e0d\u751f\u4e0d\u5fc3\u00a0 When no discriminating thoughts arise, the\n old mind ceases to exist.\n\u80fd\u96a8\u5883\u6ec5\u00a0 When thought objects vanish, the\n thinking-subject vanishes,\n\u5883\u9010\u80fd\u6c88\u00a0 as when the mind vanishes, objects\n vanish.\n\u5883\u7531\u80fd\u5883\u00a0 Things are objects because of the\n subject (mind);\n\u80fd\u7531\u5883\u80fd\u00a0 the mind (subject) is such because of\n things (object).\n\u6b32\u77e5\u5169\u6bb5\u00a0 Understand the relativity of these two\n\u5143\u662f\u4e00\u7a7a\u00a0 and the basic reality: the unity of\n emptiness.\n\u4e00\u7a7a\u540c\u5169\u00a0 In this Emptiness the two are\n indistinguishable\n\u9f4a\u542b\u842c\u8c61\u00a0 and each contains in itself the whole\n world.\n\u4e0d\u898b\u7cbe\u9e81\u00a0 If you do not discriminate between\n coarse and fine\n\u5be7\u6709\u504f\u9ee8\u00a0 you will not be tempted to prejudice\n and opinion.\n\u00a0\n\u5927\u9053\u9ad4\u5bdb\u00a0 To live in the Great Way\n\u7121\u6613\u7121\u96e3\u00a0 is neither easy nor difficult,\n\u5c0f\u898b\u72d0\u7591\u00a0 but those with limited views\n\u8f49\u6025\u8f49\u9072\u00a0 and fearful and irresolute: the faster\n they hurry, the slower they go,\n\u57f7\u4e4b\u5931\u5ea6\u00a0 and clinging (attachment) cannot be\n limited;\n\u5fc5\u5165\u90aa\u8def\u00a0 even to be attached to the idea of\n enlightenment is to go astray.\n\u653e\u4e4b\u81ea\u7136\u00a0 Just let things be in their own way\n\u9ad4\u7121\u53bb\u4f4f\u00a0 and there will be neither coming nor\n going.\n\u00a0\n\u4efb\u6027\u5408\u9053\u00a0 Obey the nature of things (your own\n nature),\n\u900d\u9059\u7d76\u60f1\u00a0 and you will walk freely and\n undisturbed.\n\u7e4b\u5ff5\u4e56\u771e\u00a0 When thought is in bondage the truth is\n hidden,\n\u660f\u6c88\u4e0d\u597d\u00a0 for everything is murky and unclear,\n\u4e0d\u597d\u52de\u795e\u00a0 and the burdensome practice of judging brings\n annoyance and weariness.\n\u4f55\u7528\u758f\u89aa\u00a0 What benefit can be derived from\n distinctions and separations?\n\u00a0\n\u6b32\u53d6\u4e00\u4e58\u00a0 If you wish to move in the One Way\n\u52ff\u60e1\u516d\u5875\u00a0 do not dislike even the world of senses\n and ideas.\n\u516d\u5875\u4e0d\u60e1\u00a0 Indeed, to accept them fully\n\u9084\u540c\u6b63\u89ba\u00a0 is identical with true Enlightenment.\n\u667a\u8005\u7121\u7232\u00a0 The wise man strives to no goals\n\u611a\u4eba\u81ea\u7e1b\u00a0 but the foolish man fetters himself.\n\u6cd5\u7121\u7570\u6cd5\u00a0 This is one Dharma, not many: distinctions\n arise\n\u5984\u81ea\u611b\u8457\u00a0\u00a0 from the clinging needs of the\n ignorant.\n\u5c07\u5fc3\u7528\u5fc3\u00a0 To seek Mind with the (discriminating)\n mind\n\u8c48\u975e\u5927\u932f\u00a0 is the greatest of all mistakes.\n\u00a0\n\u8ff7\u751f\u5bc2\u4e82\u00a0 Rest and unrest derive from illusion;\n\u609f\u7121\u597d\u60e1\u00a0 with enlightenment there is no liking\n and disliking.\n\u4e00\u5207\u4e8c\u908a\u00a0 All dualities come from\n\u5984\u81ea\u659f\u914c\u00a0\u00a0 ignorant inference.\n\u5922\u5e7b\u865a\u83ef\u00a0 They are like dreams of flowers in the\n air:\n\u4f55\u52de\u628a\u6349\u00a0 foolish to try to grasp them.\n\u5f97\u5931\u662f\u975e\u00a0 Gain and loss, right and wrong:\n\u4e00\u6642\u653e\u537b\u00a0 such thoughts must finally be abolished\n at once.\n\u00a0\n\u773c\u82e5\u4e0d\u7761\u00a0 If the eye never sleeps,\n\u8af8\u5922\u81ea\u9664\u00a0\u00a0 all dreams will naturally cease.\n\u5fc3\u82e5\u4e0d\u7570\u00a0 If the mind makes no discriminations,\n\u842c\u6cd5\u4e00\u5982\u00a0 the ten thousand things are as they\n are, of single essence.\n\u4e00\u5982\u9ad4\u7384\u00a0 To understand the mystery of this One-essence\n\u5140\u723e\u5fd8\u865a\u00a0 is to be release from all\n entanglements.\n\u842c\u6cd5\u9f4a\u89c0\u00a0 When all things are seen equally\n\u6b78\u5fa9\u81ea\u7136\u00a0 the timeless Self-essence is reached.\n\u6cef\u5176\u6240\u4ee5\u00a0 No comparisons or analogies are\n possible\n\u4e0d\u53ef\u65b9\u6bd4\u00a0 in this causeless, relationless state.\n\u00a0\n\u6b62\u52d5\u7121\u52d5\u00a0 Consider movement stationary and the\n stationary in motion,\n\u52d5\u6b62\u7121\u6b62\u00a0 both movement and rest disappear.\n\u5169\u65e2\u4e0d\u6210\u00a0 When such dualities cease to exist\n\u4e00\u4f55\u6709\u723e\u00a0 Oneness itself cannot exist.\n\u7a76\u7adf\u7aae\u6975\u00a0 To this ultimate finality\n\u4e0d\u5b58\u8ecc\u5247\u00a0 no law or description applies.\n\u00a0\n\u5951\u5fc3\u5e73\u7b49\u00a0 For the unified mind in accord with the\n Way\n\u6240\u4f5c\u5036\u606f\u00a0 all self-centered straining ceases.\n\u72d0\u7591\u76e1\u6de8\u00a0 Doubts and irresolution's vanish\n\u6b63\u4fe1\u8abf\u76f4\u00a0 and life in true faith is possible.\n\u4e00\u5207\u4e0d\u7559\u00a0 With a single stroke we are freed from\n bondage;\n\u7121\u53ef\u8a18\u61b6\u00a0 nothing clings to us and we hold to\n nothing.\n\u865a\u660e\u81ea\u7167\u00a0 All is empty , clear,\n self-illuminating,\n\u4e0d\u52de\u5fc3\u529b\u00a0 with no exertion of the mind's power.\n\u975e\u601d\u91cf\u8655\u00a0 Here thought, feeling, knowledge, and\n imagination\n\u8b58\u60c5\u96e3\u6e2c\u00a0 are of no value.\n\u771e\u5982\u6cd5\u754c\u00a0 In this world of Suchness\n\u7121\u4ed6\u7121\u81ea\u00a0 there is neither self nor\n other-than-self\n\u00a0\n\u8981\u6025\u76f8\u61c9\u00a0 To come directly into harmony with this\n reality\n\u552f\u8a00\u4e0d\u4e8c\u00a0 just simply say when doubt arises, 'Not\n two.'\n\u4e0d\u4e8c\u7686\u540c\u00a0 In this 'no two' nothing is separate,\n\u7121\u4e0d\u5305\u5bb9\u00a0 nothing excluded.\n\u5341\u65b9\u667a\u8005\u00a0 No matter when or where,\n\u7686\u5165\u6b64\u5b97\u00a0 enlightenment means entering this\n truth.\n\u5b97\u975e\u4fc3\u5ef6\u00a0 And this truth is beyond extension or diminution\n in time or space;\n\u4e00\u5ff5\u842c\u5e74\u00a0 in it a single thought is ten thousand\n years.\n\u00a0\n\u7121\u5728\u4e0d\u5728\u00a0 Emptiness here, Emptiness there,\n\u5341\u65b9\u76ee\u524d\u00a0 but the infinite universe stands always\n before your eyes.\n\u6975\u5c0f\u540c\u5927\u00a0 Infinitely large and infinitely small;\n\u5fd8\u7d76\u5883\u754c\u00a0 no difference, for definitions have\n vanished\n\u6975\u5927\u540c\u5c0f\n\u4e0d\u898b\u908a\u8868\u00a0 and no boundaries are seen.\n\u6709\u5373\u662f\u7121\u00a0 So too with Being\n\u7121\u5373\u662f\u6709\u00a0 and non-Being.\n\u82e5\u4e0d\u5982\u6b64\u00a0 Don't waste time in doubts and\n arguments\n\u5fc5\u4e0d\u76f8\u5b88\u00a0 that have nothing to do with this.\n\u00a0\n\u4e00\u5373\u4e00\u5207\u00a0 One thing, all things:\n\u4e00\u5207\u5373\u4e00\u00a0 move among and intermingle, without\n distinction.\n\u4f46\u80fd\u5982\u662f\u00a0 To live in this realization\n\u4f55\u616e\u4e0d\u7562\u00a0 is to be without anxiety about\n non-perfection.\n\u4fe1\u5fc3\u4e0d\u4e8c\u00a0 To live in this faith is the road to\n non-duality,\n\u4e0d\u4e8c\u4fe1\u5fc3\u00a0 Because the non-dual is one with the\n trusting mind.\n\u00a0\n\u8a00\u8a9e\u9053\u65b7\u00a0 Words! The Way is beyond language,\n\u975e\u53bb\u4f86\u4eca\u00a0 for in it there is\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 no\n yesterday\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 no\n tomorrow\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 no\n today.\n\u00a0\n\u00a0\n\u00a0\nAnother poetical\n composition attributed to Chien-chih Seng-ts'an is found in The\n Masters and Disciples of the Lanka (Leng\u2011chia Shih-tzu Chi, Ry\u00f5ga Shijiki). This is a\n poem on \"The Mysterious.\"\n\u00a0\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 One\n Reality only \u2013\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 How\n deep and far-reaching!\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The\n ten thousand things \u2013\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 How\n confusingly multifarious!\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The\n true and the conventional are indeed intermingling,\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 But\n essentially of the same substance they are.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The\n wise and the unenlightened are indeed distinguishable,\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 But\n in the Way they are united as one.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Desirest\n thou to find its limits?\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 How\n broadly expanding! It is limitless!\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 How\n vaguely it vanishes away! Its ends are never reached!\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 It\n originates in beginningless time, it terminates in endless time.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Translated\n by D.T. Suzuki (Manual of Zen Buddhism)\n\u00a0\n\u00a0\nA Note on the Chinese\n Characters Used in the Texts\nThree Chinese ideograms\n used in the article are incorrect. Due to problems with encoding systems, they\n are replaced with similar ideograms. The correct forms are given here using\n both traditional Chinese encoding system (Big-5, Unicode) and pictures. The\n text in The Original Text section is entirely correct, there are no false or\n replacement characters.\n\u00a0\n1. Stanza 13 line 1\n ideogram 8\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 correct\n ideogram\u00a0\u00a0 \u6c89\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \n\u80fd\u96a8\u5883\u6ec5\u3001\u5883\u9010\u80fd\u6c88\nThe subject follows when\n the object ceases, the object is expelled when the subject sinks.\n2. Stanza 15 line 1\n ideogram 4\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 correct\n ideogram\u00a0\u00a0 \u9ea4\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \n\u4e0d\u898b\u7cbe\u9e81\u3001\u5be7\u6709\u504f\u9ee8\n3. Stanza 18 line 1\n ideogram 5\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 correct\n ideogram\u00a0\u00a0 \u6c89\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0ideogram 1\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \n \u00a0correct ideogram\u00a0\u00a0 \u00a0\u7e6b \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\n \u00a0\n\u7e4b\u5ff5\u4e56\u771e\u3001\u660f\u6c88\u4e0d\u597d\n4. \"Ts'an\" of\n Seng-ts'an\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 ideogram\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0 \u74a8 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\n \u00a0\n\u00a0\n\u00a0\n\u00a0\nThe Columbia Book of Chinese Poetry. Ed. and trans. by Burton Watson.\n Columbia University Press. New York, 1984.\n\u00a0\nThe Development of Chinese Zen After\n the Sixth Patriarch. Heinrich Dumoulin. SMC Publishing, Inc. Taipei, n.d..\n\u00a0\nA Dictionary of Chinese Buddhist Terms. Ed. by Lewis Hodous and William E.\n Soothill. South Asia Books, London, 2000.\n\u00a0\nEarly Ch'an in China and Tibet. Ed. by W. Lai and L.R Lancaster.\n Berkeley Buddhist Studies Series. Asian Humanities Press. Berkeley, 1983. David\n W. Chappell \"The Teachings of the Fourth Ch'an Patriarch Tao-hsin (580\u2011651)\",\n pp. 89-129.\n\u00a0\nThe Encyclopedia of Eastern Philosophy\n and Religion. Ingrid\n Fischer-Schreiber, et al. Shambhala Publications. New York, 1994.\n\u00a0\nEssays in Zen Buddhism, 3 vols. Daisetsu Teitaro Suzuki. Rider\n and Company. London, 1949-53.\n\u00a0\nThe Eye That Never Sleeps. Dennis Genpo Merzel. Shambhala\n Publications. Boston, 1991.\n\u00a0\nJapanese-English Buddhist Dictionary. Dait\u00f5 Shuppansha.\n T\u00f5ky\u00f5, 1991.\n\u00a0\nManual of Zen Buddhism. Ed. by Daisetsu Teitar\u00f5 Suzuki.\n Ky\u00f5to, 1935.\n\u00a0\nTransmission of Light: Zen in the Art\n of Enlightenment. Ed. and trans. by Thomas\n Cleary. Weatherhill. New York, 1992.\n\u00a0\nThe Yellow Emperor's Classic of\n Internal Medicine. Ed. and trans. by Ilza Veith. University of California Press. Berkeley, 2002.\n\u00a0\nZen: A Way of Life. Christmas Humphreys. Hodder and\n Stoughton, Suffolk, 1985.\n\u00a0\nZen Buddhism: A History, Vol. 2. Heinrich Dumoulin.\n Macmillan. New York, 1990.\n\u00a0\nZen Essence: The Science\n of Freedom.\n Ed. and trans. by Thomas\n Cleary. Shambhala Publications. New York, 1989.","title":"Faith Mind Inscription","type":"page"}