![]() ![]() If you do not discriminate between coarse and fine In this Emptiness the two are indistinguishableĪnd each contains in itself the whole world. The mind (subject) is such because of things (object).Īnd the basic reality: the unity of emptiness. Things are objects because of the subject (mind): When the mind exists undisturbed in the Way,Īs when the mind vanishes, objects vanish. The mind-essence will be lost in confusion.Īlthough all dualities come from the One, If there is even a trace of this and that, We call real only because of our ignorance. The changes that appear to occur in the empty world There is a going beyond appearance and emptiness. To return to the root is to find meaning,īut to pursue appearances is to miss the source. The further astray you wander from the truth.Īnd there is nothing you will not be able to know. Your very effort fills you with activity.Īs long as you remain in one extreme or the other When you try to stop activity by passivity Live neither in the entanglements of outer things,īe serene in the oneness of things and suchĮrroneous views will disappear by themselves. That we do not see the true nature of things. ![]() Indeed, it is due to our choosing to accept or reject Where nothing is lacking and nothing in excess. The mind’s essential peace is disturbed to no avail. When the deep meaning of things is not understood, To set up what you like against what you dislike Then hold no opinions for or against anything. The poem attributed to him, the Hsin Hsin Ming, is one of the earliest and most influential Zen writings, blending together Buddhist and Taoist teachings.Įverything becomes clear and undisguised.Īnd heaven and earth are set infinitely apart. Seng T’san, who lived in the sixth century, was the third Chinese patriarch of Zen. ![]()
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