Faith In Mind

Verses on the Faith Mind

(By Seng Can, the 3rd Patriarch of Chan/Zen in China, 529-606 C.E.)

The Great Way is not difficult
for those who have no preferences.
When love and hate are both absent
everything becomes clear and undisguised.
Make the smallest distinction, however,
and heaven and earth are set infinitely apart.

If you wish to see the truth
then hold no opinions for or against anything.
To set up what you like against what you dislike
is the dis-ease of the mind.
When the deep meaning of things is not understood,
the mind’s essential peace is disturbed to no avail.

The Way is perfect like vast space
where nothing is lacking and nothing in excess.
Indeed, it is due to our choosing to accept or reject
that we do not see the true nature of things.

Live neither in the entanglements of outer things,
nor in inner feelings of emptiness.
Be serene in the oneness of things and such
erroneous views will disappear by themselves.

When you try to stop activity by passivity
your very effort fills you with activity.
As long as you remain in one extreme or the other
you will never know Oneness.

Those who do not live in the single Way
fail in both activity and passivity,
assertion and denial.
To deny the reality of things
is to miss their reality;
To assert the emptiness of things
is to miss their reality.

The more you talk and think about it,
the further astray you wander from the truth.
Stop talking and thinking,
and everything becomes self-evident.

To return to the root is to find meaning,
but to pursue appearances is to miss the source.
At the moment of inner enlightenment
there is a going beyond appearance and emptiness.
The changes that appear to occur in the empty world
we call real only because of our ignorance.

Do not search for the truth;
only cease to cherish opinions.
Do not remain in the dualistic state;
avoid such pursuits carefully.
If there is even a trace of this and that,
of right and wrong,
the mind-essence is lost in confusion.

Although all dualities come from the One,
do not be attached even to this One.
When the mind exists undisturbed in the Way,
nothing in the world can offend.
And when a thing can no longer offend,
it ceases to exist in the old way.

When no discriminating thoughts arise,
the old mind ceases to exist.
When thought objects vanish,
the thinking-subject vanishes.
As when the mind vanishes, objects vanish.

Things are object because of the subject (mind):
the mind (subject) is such because of things (object).
Understand the relativity of these two
and the basic reality: the unity of emptiness.
In this Emptiness the two are indistinguishable,
and each contains in itself the whole world.
If you do not discriminate between coarse and fine
you will not be tempted to prejudice and opinion.

To live in the Great Way is neither easy nor difficult,
but those with limited views are fearful and irresolute.
The faster they hurry, the slower they go;
and clinging (attachment) cannot be limited.
Even to be attached to the idea of enlightenment
is to go astray.
Just let things be in their own way,
and there will be neither coming nor going.
Obey the nature of things (your own nature),
and you will walk freely.

When the thought is in bondage the truth is hidden,
for everything is murky and unclear.
And the burdensome practice of judging
brings annoyance and weariness.
What benefit can be derived
from distinctions and separations?

If you wish to move in the One Way,
do not dislike even the world of senses and ideas.
Indeed, to accept them fully
is identical with enlightenment.

The wise man strives to no goals,
but the foolish men fetter themselves.

There is one Dharma, not many.
Distinctions arise
from the clinging needs of the ignorant.
To seek Mind with the (discriminating) mind
is the greatest of all mistakes.

Rest and unrest derive from illusion;
with enlightenment
there is no liking and disliking.
All dualities come from ignorant inference.
They are like dreams or flowers in air –
foolish to try to grasp them.
Gain and loss, right and wrong,
such thoughts must
finally be abolished at once.

If the eye never sleeps,
all dreams will naturally cease.
If the mind makes no discriminations,
the ten thousand things are as they are,
of single essence.
To understand the mystery of this One-essence
is to be released from all entanglements.
When all things are seen equally,
the timeless Self-essence is reached,
No comparisons or analogies are possible
in this causeless, relationless state.
Consider movement stationary,
and the stationary in motion –
both movement and rest disappear.
When such dualities cease to exist
Oneness itself cannot exist.
To this ultimate finality
no law or description applies.

For the unified mind in accord with the Way
all self-centered striving ceases.
Doubts and irresolutions vanish
and life in true faith is possible.
With a single stroke we are freed from bondage –
nothing clings to us and we hold to nothing.

All is empty, clear, self-illuminating,
with no exertion of the mind’s power.
Here thought, feeling, knowledge
and imagination are of no value.

In this world of suchness
there is neither self nor other-than-self.
To come directly into harmony with this reality
just say when doubt rises “not two”.
In this “not two” nothing is separate,
and nothing is excluded.

No matter when or where,
enlightenment means entering this truth.
And this truth is beyond extension
or diminution in time and space –
in it a single thought is ten thousand years.

Emptiness here, emptiness there,
but the infinite universe
stands always before your eyes,
infinitely large and infinitely small –
no difference, for definitions have vanished
and no boundaries are seen.

So too with Being and non-Being.
Don’t waste time in doubts and arguments
that have nothing to do with the Way.

One thing, all things,
move among and intermingle without distinction.
To live in this realization
is to be without anxiety about non-perfection.
To live in this faith is the road to non-duality.
Because the non-dual is one with the trusting mind.

Words are irrelevant.
The Way is beyond language,
for in it there is no past, no future, no present.

(Translated by Richard B. Clarke)

信心銘
三祖僧璨
至道無難,唯嫌揀擇。但莫憎愛,洞然明白。毫釐有差,天地懸隔。
欲得現前,莫存順逆。違順相爭,是為心病。不識玄旨,徒勞念靜。
圓同太虛,無欠無餘。良由取捨,所以不如。莫逐有緣,勿住空忍。
一種平懷,泯然自盡。止動歸止,止更彌動。唯滯兩邊,寧知一種。
一種不通,兩處失功。遣有沒有,從空背空。多言多慮,轉不相應。
絕言絕慮,無處不通。歸根得旨,隨照失宗。須臾返照,勝卻前空。
前空轉變,皆由妄見。不用求真,唯須息見。二見不住,慎勿追尋。
纔有是非,紛然失心。二由一有,一亦莫守。一心不生,萬法無咎。
無咎無法,不生不心。能隨境滅,境逐能沉。境由能境,能由境能。
欲知兩段,元是一空。一空同兩,齊含萬像。不見精粗,寧有偏黨。
大道體寬,無易無難。小見狐疑,轉急轉遲。執之失度,心入邪路。
放之自然,體無去住。任性合道,逍遙絕惱。繫念乖真,沉惛不好。
不好勞神,何用疎親。欲趣一乘,勿惡六塵。六塵不惡,還同正覺。
智者無為,愚人自縛。法無異法,妄自愛著。將心用心,豈非大錯。
迷生寂亂,悟無好惡。一切二邊,妄自斟酌。夢幻空華,何勞把捉。
得失是非,一時放卻。眼若不眠,諸夢自除。心若不異,萬法一如。
一如體玄,兀爾忘緣。萬法齊觀,歸復自然。泯其所以,不可方比。
止動無動,動止無止。兩既不成,一何有爾。究竟窮極,不存軌則。
啟心平等,所作俱息。狐疑盡淨,正信調直。一切不留,無可記憶。
虛明自然,不勞心力。非思量處,識情難測。真如法界,無他無自。
要急相應,唯言不二。不二皆同,無不包容。十方智者,皆入此宗。
宗非促延,一念萬年。無在不在,十方目前。極小同大,妄絕境界。
極大同小,不見邊表。有即是無,無即是有。若不如是,必不須守。
一即一切,一切即一。但能如是,何慮不畢。信心不二,不二信心。
言語道斷,非去來今。


Faith In Mind

(Another version of translation by Chan Master Sheng Yen and Paul Kennedy)

The Supreme Way is not difficult
If only you do not pick and choose.
Neither love nor hate,
And you will clearly understand.
Be off by a hair,
And you are as far apart as heaven from earth.
If you want it to appear,
Be neither for nor against.
For and against opposing each other ─
This is the mind’s disease.
Without recognizing the mysterious principle
It is useless to practice quietude.
The Way is perfect like great space,
Without lack, without excess.
Because of grasping and rejecting,
You cannot attain it.
Do not pursue conditioned existence;
Do not abide in acceptance of emptiness.
In oneness and equality,
Confusion vanishes of itself.
Stop activity and return to stillness,
And that stillness will be even more active.
Only stagnating in duality,
How can you recognize oneness?
If you fail to penetrate oneness,
Both places lose their function.
Banish existence and you fall into existence;
Follow emptiness and you turn your back on it.
Excessive talking and thinking
Turn you from harmony with the Way.
Cut off talking and thinking,
And there is nowhere you cannot penetrate.
Return to the root and attain the principle;
Pursue illumination and you lose it.
One moment of reversing the light
Is greater than the previous emptiness.
The previous emptiness is transformed;
It was all a product of deluded views.
No need to seek the real;
Just extinguish your views.
Do not abide in dualistic views;
Take care not to seek after them.
As soon as there is right and wrong
The mind is scattered and lost.
Two comes from one,
Yet do not even keep the one.
When one mind does not arise,
Myriad dharmas are without defect.
Without defect, without dharmas,
No arising, no mind.
The subject is extinguished with the object.
The object sinks away with the subject.
Object is object because of the subject;
Subject is subject because of the object.
Know that the two
Are originally one emptiness.
In one emptiness the two are the same,
Containing all phenomena.
Not seeing fine or coarse,
How can there be any bias?
The Great Way is broad,
Neither easy nor difficult.
With narrow views and doubts,
Haste will slow you down.
Attach to it and you lose the measure;
The mind will enter a deviant path.
Let it go and be spontaneous,
Experience no going or staying.
Accord with your nature, unite with the Way,
Wander at ease, without vexation.
Bound by thoughts, you depart from the real;
And sinking into a stupor is as bad.
It is not good to weary the spirit.
Why alternate between aversion and affection?
If you wish to enter the one vehicle,
Do not be repelled by the sense realm.
With no aversion to the sense realm,
You become one with true enlightenment.
The wise have no motives;
Fools put themselves in bondage.
One dharma is not different from another.
The deluded mind clings to whatever it desires.
Using mind to cultivate mind is the greatest mistake.
The erring mind begets tranquility and confusion;
In enlightenment there are no likes or dislikes.
The duality of all things
Issues from false discriminations.
A dream, an illusion, a flower in the sky, how could they be worth grasping?
Gain and loss, right and wrong – discard them all at once.
If the eyes do not close in sleep,
All dreams will cease of themselves.
If the mind does not discriminate,
All dharmas are of one suchness.
The essence of one suchness is profound;
Unmoving, conditioned things are forgotten.
Contemplate all dharmas as equal,
And you return to things as they are.
When the subject disappears,
There can be no measuring or comparing.
Stop activity and there is no activity;
When activity stops, there is no rest.
Since two cannot be established,
How can there be one?
In the very ultimate,
Rules and standards do not exist.
Develop a mind of equanimity,
And all deeds are put to rest.
Anxious doubts are completely cleared.
Right faith is made upright.
Nothing lingers behind,
Nothing can be remembered.
Bright and empty, functioning naturally,
The mind does not exert itself.
It is not a place of thinking,
Difficult for reason and emotion to fathom.
In the Dharma Realm of true suchness,
There is no other, no self.
To accord with it is vitally important;
Only refer to “not-two.”
In not-two all things are in unity;
Nothing is not included.
The wise throughout the ten directions
All enter this principle.
This principle is neither hurried nor slow. One thought for ten thousand years.
Abiding nowhere yet everywhere,
The ten directions are right before you.
The smallest is the same as the largest
In the realm where delusion is cut off.
The largest is the same as the smallest;
No boundaries are visible.
Existence is precisely emptiness;
Emptiness is precisely existence.
If it is not like this,
Then you must not preserve it.
One is everything;
Everything is one.
If you can be like this,
Why worry about not finishing?
Faith and mind are not two;
Non-duality is faith in mind.
The path of words is cut off;
There is no past, no future, no present.

Seng Can, the Third Patriarch of Chan/Zen in China, 529-606 C.E.