tín tâm minh (sách song ngữ anh-việt).pdf

7/28/2019 Tn Tm Minh (sch song ng Anh-Vit).pdf

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THE THIRD PATRIARCH SENG-TSAN

First Commentary:The Most Venerable THCH THANH T

TN TM MINHTRUST IN MIND

Second Commentary: Thun Bch

Translated by: Thun Tnh - Ngc BoEdited by: Barbara Hillmer

- 2010 -


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LI DN

Nay ti (Ha Thng) ging bi Tn Tm Minh ca t Tng Xn.T Tng Xn l t th ba, t ca nh t Hu Kh. T khng ci truyn b ging dy su rng, [v Pht t b n p], ch cmt ngi t tha k l ngi o Tn.

T ch li c mt tc phm Tn Tm Minh, mt bn vn rtgn v y ngha trong nh thin. Hc thin, chng tahcPhp Bo n m khng hc Tn Tm Minh l khng c. Ttm gn tinh yu ca Thin qua bao nhiu li, bao nhiu ch, ta l Tn Tm Minh. Tn Tm l tin tm mnh. Minh l ghi khcli cho ngi c nng theo tu tp nhn ra tm mnh.

1. Tn Tm Khng Hai

1. Ch o v nan, Ch o khng kh,2. Duy him gin trch. Ch him la chn.

Ch o c ch gi l chn tm, Pht tnh, i o. i vi Phttnh, chng ta mun sng c khng phi kh. S d kh l tichng ta chn la, ngha l i vi cnh lin sanh tm phn bittt / xu, hay / d l tri vi o ri.

Chng ta mun sng c vi tm th chn tht ch ng khitm phn bit chn la, v chn la l tm h vng. Nu khng

sng vi tm h vng th tm chn tht hin ra.

Tam t Gim Tr Tng Xn (526-606), tn Tng Xn cngha vin ngc ca tng-gi.


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INTRODUCTION

The following is a commentary on Trust in Mind (Hsin HsinMing), a treatise written by Seng-tsan the third Zen patriarchafter Hui-ko. Hui-ko received the transmission fromBodhidharma, the first Zen patriarch of China. During hislifetime, because Buddhists were being persecuted, Seng-tsancould not teach the Dharma freely, and he had only one disciplewho received the transmission from him. That disciple was Tao-hsin.

The only writing left by Seng-tsan was Trust in Mind, a briefwriting in verse which expresses the main meanings of Zen. Tolearn Zen Buddhism, we study the Platform Sutra, but we mustalso study Trust in Mind. All of the essence of Zen iscontained in the words and verses of this short writing. HsinHsin means to have faith in our own mind. Ming means to note,to inscribe this treatise for the purpose of guiding readers intheir practice following the path towards enlightenment.

1. Cultivating a Non-dual Mind

1. The Ultimate Way is not difficult2. For those who have no preferences .

The Ultimate Way is also called by other names such as theGreat Way, Buddha nature, the true essence, etc. Its notimpossible for us to realize our Buddha nature and live our livesby it, but because we always discriminate and have preferenceswhenever we meet the objects of our senses, it becomesdifficult.

A discriminating mind, always debating what is good or bad,right or wrong, is a deluded mind. Our discriminations take usaway from the Way. If we let go of this deluded mind, our trueessence will become apparent.

The Third Patriarch was Seng-tsan (Jianzhi Sengcan 526-606).His name means the Jade of Sangha.


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Ngoi bi Tn Tm Minh, t ch cn mt li dy duy nht khctrn vin tri nim l: ng thi tu tch v chiu. Quan stmin mt, nhng thy khng php, khng thn v khng tm.Bi v tm khng c tn tui, thn l khng v php l h huyn.

Khng c g c, khng c gic ng chng. y gi lgii thot.

Tch l d i d n u tnh lng v sng trong chnh nh(Khng), trong c chiu tc hu (nn ca ci Khng).Trong khi t nh c th c thn thng nhng khng c hu.

Chng ta c th chng nghim o ni khong lng giahai nim tng. o lun hin hu, cha bao gi ri xachng ta, ch v tham-sn-si che y nn chng ta khngnhn ra.

Tn - ch Hn c bnhn ng - c ngha l tnim tin vo chnh mnh tin tm mnh l Pht v tu tp

trc tip chng nghim Pht tm bng trc gic l tr Bt-nh, v nim tin kin c sn t chng nghim ny. Lngtin l bc u tu tp v qua tu tp chng ta t c trtu. Tr tu ny s tng trng lng tin n khi gic ng.Nh kinh Nit-bn ni i tn khng g khc hn l Phttnh.

3. n mc tng i,

Ch khi yu ght,4. ng nhin minh bch.Rng sut minh bch.

Yu ght l gc ca sanh t lun hi, ht yu ght th tm rngrang, sng sut.

Khng cn tm kim u xa, khng phi ln ni cao, vo rng rmmi c o, m ch dt sch tm chn la, bung c ci yught th o hin tin.

Yu ght chcho phn bit i i, nh sch Thanh Tnho (Visuddhimagga) trong kinh Nguyn Thy ni: Hnh xl thy tt cchng sanh bnh ng.


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Apart from Trust in Mind, his only teaching, carved on thestone tablet at his memorial, says, Simultaneously practiceStillness and Illumination. Carefully observe, but see nodharmas, see no body, and see no mind, for the mind is

nameless, the body is empty, and all dharmas are a dream.Theres nothing to be attained, no enlightenment to beexperienced. This is called liberation.

Stillness is silently going and coming and being in RightSamadhi (empty mind) and within it there is illumination(wisdom) that is the ground of Emptiness. False Samadhi isthat stillness whereby we may gain supernatural powers butnot wisdom.

We can realize the Way in the interval of stillness betweentwo thoughts. The Way is ever-existing, and never far fromus, but we cannot recognize the Way because it is obscuredby Greed, Anger and Unawareness.

Within the Chinese character (Hsin - Trust) there is theideogram as the person standing upright, with self-assurance. This trust in the mind is directly experiencedthrough intuition, which is Prajna Wisdom, and a strongconviction coming out of that experience. Faith is thebeginning of practice and through practice we attainwisdom. This wisdom will make our faith increase until webecome enlightened. As the Sutra of Mahanibbana says,Great faith is nothing else than Buddha Nature.

3. If you have no likes or dislikes

4. You will clearly undisguise everything.To like and dislike, or to love and hate is the root of our birthand death cycle. If we have no love or hatred, and no likes ordislikes, our minds will be empty and clear.

You need not go far away to the mountain or the deep forest tosearch for the Way. You need only to get rid of your choosingmind, to let go of your likes and dislikes. Then the Way will beright here with you.

Likes and dislikes denote discrimination, as theVisudhimagga, the classical compendium of Theravadateachings, defines it: The function of Equanimity (thesameness or oneness of mind) is to see equality in allbeings and phenomena.


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Khi tu hnh x, ta bung bc trng phn bit ca thc,trong khi c trng sai bit ca thc s chuyn thnh trsai bit trong tnh bnh ng (khng phi l ng ng), vton b thc chuyn thnh diu quan st tr.

5. Ho ly hu sai, Sai lc ng t,6. Thin a huyn cch. t tri xa cch.

Nu sai chng mt ho mt ly th cch xa bng tri vi t. ivi vic tu hnh chng ta phi hiu n ci gc, ch khi nimtm cu Nit-bn, tm cu chng c. Va khi nim tm cu lsai, l cch xa o bng tri vi t.

Khi hc Pht trn nhiu phng din, ging nh nhiunhnh ngn ca mt ci cy, chng ta cn tm hiu tngcr li dy ca c Pht. Trongthc hnh th phi nm

vng php tu chnh yu khng c li lng, trong phitnim tintuyt ivo v thy.

Tu trong tnh: Bung vng, nhng khng ch ng nn,v nh th s gy ra xung t th cng xa o. Ch cnnhnvng tng, v vng tng v thng nn s t tan.

Nu khng c, c th qun vng tng l gi l khng,hoc truy nguyn hi n t u n. Cu hi s gipchng ta tch ri vng tng. Trnh phn tch l lun bin minh s a n ni thm, li sanh thm vngtng khc.

Tu trong ng: Trong i-ng-nm-ngi, mi thi mi ch,

cn ch tm nht nim.

Tu trong lc lm vic: Trnh khi nim t cc oan lmcho nhanh cho xong hoc lm cho tt cho hay, sang ccoan lm min cng cu gi.


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In practice, when we let go of the discrimination aspect ofmind-consciousness, the differentiation aspect of mind-consciousness will be transformed into differentiation-wisdom in the equality (but not identicality) of the mind, and

the whole mind-consciousness will be transformed into thewisdom of wondrous observation.

5. If youmake the slightest distinctions,6. You will be as far from the Way as Heaven is

from Earth.

Even the slightest deviation from correct practice will take youaway from the Way as far as Heaven is from Earth. If you want

to practice the right Way, you have to understand the rootteachings of Buddha. Do not follow in your search for Nirvana orenlightenment, because as soon as the idea that you cansearch for Nirvana arises or you try to attain the Way, you willdeviate from the Way as far as Heaven is from Earth.

In studying the various aspects of Buddhism, which aresimilar to the multiple branches of a tree, we mustremember to follow them back to the source, the root

teachings of Buddha. In our practice also, we need to havea thorough grasp of the essential guidelines and not allowourself to be distracted from our method. We should havethe utmost trust in our Master.

Practice on the cushion: Let go of all wandering thoughtswithout any control or pressure. Oppression will createconflict, hence far from the Way. We only need to watch thethoughts; due to their impermanence, they will dissolve bythemselves. If this is not successful, then observe that allthoughts are not real and are empty, or question where theycome from. The question will help us to detach from thethought. Avoid analyzing or reasoning, looking to justifyourselves, which leads to internal chatting, thus creatingmore wandering thoughts.

Practice in motion: Stay with one-pointedness in four

movements - walking, standing, reclining, sitting - in everytime, every place.

Practice in working: Avoid following the two extremes: tryingto work as fast or as well as possible and workingreluctantly, playing for time.


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Khi nht nim cng vic t hon chnh ti a theo sc mnh,s khng qu a thch hay qu bc bi. T s khi phtc nh tm v tnh gic.

7. Dc c hin tin, Mun c hin tin,8. Mc tn thun nghch. Ch thun ch nghch.9. Vi thun tng tranh, Thun nghch tranh nhau,10. Th vi tm bnh. l tm bnh.

Cuc i c khi theo mnh (thun) hoc tri (nghch).Ngay khi thnh kinui theo hoc chng bng ni ln,tm tr s m ti. T ni tm pht sinh ni thm v

kin chp a n xung t, bt an. Bung b thnh kin,tm tr s sng sut v chng ta s nhn s vt nh chngang l, khng lch lc bin dng.

Va thy y thun kia nghch chng i nhau, l tm bnhch khng phi o, khng phi Thin.

Tm bnh ny ngn cn s tu. Khi tm chng ta qua khi

ni thm s tnh lng, tr hu tc l Pht tnh, v c sn, sthp sng.

15. Lng do th x, Bi do ly b,16. S d bt nh. V th chng nh.

Mun tm mnh Nh th i vi tt c php u khng ly,khng b.

Chn nh cc php l l tht lun trn y, khng ccng khng mt, nn khng c g ly cng nh b.Xem k ca Bng C S.

17. Mc trc hu duyn, Ch ui duyn trn,18. Vt tr khng nhn. Cng ng chp khng.19. Nht chng bnh hoi, Ci Mtbnh ng20. Dn nhin t tn. T yn t dt.

ng chy theo ci c, ng chy theo ci khng. C vkhng u chng kt chng mc th tm c an n bngphng, dt ht mi in o, ri ren, t n dt sch t nan n.


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With one-pointedness, the work will be accomplished byitself depending on our own capacity. We will feel neitherangry nor attached; from this come samadhi andawareness.

7. If you wish to see the Way8. Hold no opinions for or against anything.9. To set up what you like, against what you dislike,10. Is the disease of the mind.

Life is sometimes favorable or unfavorable to our wills. Assoon as opinions for or against - arise, our minds willbecome clouded. Therefore our internal chatting and our

attachment to our opinions will bring about conflict andtrouble. Get rid of our opinions, our minds will be clear andwe will see all phenomana as they are, without deviation ordistortion.

If there is a battle in your mind between what you like anddislike, your mind is a diseased mind, not a Zen mind.

That unhealthy state of mind will obstruct our practice. If wecan overcome internal chatting, our minds will be at peace.Wisdom or Buddha nature, as they are intrinsic, willilluminate.

15. Because of our grasping and rejecting16. We do not realize the Way.

If we want to see things as they are, just release ourdiscriminating mind attached or rejecting.

The Way or true suchness of all phenomena is the ultimate

and perfect truth, no gain no loss, nothing to take or let go.See Layman Pangs Verse.

17. Dont pursue conditioned existence,18. Nor abide in emptiness.19. If you realize the Oneness and

Equality of all things,20. Your confusion vanishes.

Do not be attracted by conditioned phenomena, nor cling to theidea of emptiness; do not pursue thoughts of this side or thatside, being or non-being. Then your mind will be still and allthe confusing thoughts will disappear by themselves.


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duyn th c trn cnh. Tuy tip duyn xc cnh nuchng ta tnh gic skhng ui theo. Tuy khng cn thcphn bit, nhng tr sai bit ca diu quan st tr vn tcdng trong mi sinh hot.

Ht duyn th khng cn cnh. Ci khng ny - i vi c lkhng ng trong cp i i c / khng - cng nh khi nim vtnh khng th khng phi l ci Khng chn tht. Ci Khngchn tht (chn khng) vn sn c ni mi chng sanh v nicc php - l tm thi tuy v nim m linh hot v thng bit rrng tt c mi thi.

Xem vn p gia Hu Kh v T t-ma.

21. Ch ng qui tnh, Dng ng v tnh,22. Ch cnh di ng. Dng li ng.

Dng ci ng v ci tnh, ci dng li cng thm ng.Nim va dy ln lin n xung, nim trc va dng, nimsau li cng dy khi.

Ngi tu thng thng mc hai ci li. Mt l bung th, hai lkm gi. Bung th l phng tm theo cnh, km gi l khngcho chy theo cnh. Ch nh nh, nh nh bit, khng theo niml c ri.

Khi c n lc dng ci ng, tht ra ta khi s tranhu i tm ci i nghch l tnh gii ta,ging nh ly

c khng cho mc. Khi ly ra th c cng mcmnh hn.

Khi tu chng ta ch cn gi tm tp trung vo php tu cnglc cng chuyn su tr v m hi th hay tham cngn chng hn - ci ng t dt.

23. Duy tr lng bin, Ch kt hai bn,24. Ninh tri nht chng. u bit ci Mt.25. Nht chng bt thng,Ci Mt chng thng,26. Lng x tht cng. Hai ch mt cng.


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If conditions are favorable, phenomena exist. If we areaware when we are in contact with all phenomena, we arenot attached to them. Theres no longer discriminatingmind-consciousness, but the differentiating mind of the

wisdom of wondrous observation is still functioning in allactivities.

If conditions are unfavorable or terminated, phenomenaare not being. Non-being refers to the blankness in theduality non-being / being and the concept of Emptinessrefers to the intrinsic nature of human beings and allphenomena. Neither one is True Emptiness. TrueEmptiness, a no-thought state of mind, is alert and awareat all times.Read the conversation between Hui-ko and Bodhidharma.

21. If you seek stillness by stopping all activity,22. Then the effort to be still is activity itself.

If you try to be still by suppressing all your thoughts, then thereare more movements in the stillness itself. As soon as onethought is suppressed, the next thought arises.

In meditation the practitioner often makes two mistakes:indulging or repressing. Indulging is getting carried away bythoughts; repressing is pushing them away. Only watch and beaware of your thoughts.

When there is an attempt to stop the myriad activities ofthe mind, we are indeed fighting for the opposite, which ispeace to get free of ourselves. It is as if we place a stone

on the grass and press it down to prevent the grassbeneath it growing. When the stone is removed, the grasswill grow more rapidly.

In practice, we only need to concentrate our mind on themethod more intensively return to counting the breath orinvestigate the Ko-an, for example - and mind activities willautomatically stop.

23. When you hold onto opposites24. How you can recognize Oneness?25. If you do not realize Oneness26. You will imprisoned in duality andwaste your effort.


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V kt hai bn c / khng, phi /quy... u bit c ci Mt, l cichn tht.

Tt c chng ta u sng trong i i, nn khng thu l tht.Cng chy theo ci khng tht th cng ph sc ung cng,bung c hai bn l tr v vi o.

Ci Mt hoc l ci thy bnh ng to cho tm s bnh n,hi ha, cn bng v trn y ngay trong lng nh nguyni i m chng ta gn cho cc php. T ci thy nychng ta tu hnh ty thun bu th trn, ng th di.

Tu thin din bin tun tnh sau:T tn tm i nnht

tm tc ci Mt (tu trong ng), ri n v tm hoc vnim (tu trong tnh).

41. Nh kin bt tr, Hai kin chng tr,42. Thn vt truy tm. D dt (ch) ui tm.43. Ti hu th phi, Va c th phi,44. Phn nhin tht tm. Lng xng mt tm.

Ngi bit tu th t ni phi t ni quy. iu ngi xa c cuBin st tr thnh vng ngccn d hn khuyn ngi ta bni phi quy.

59. Bt kin tinh th, Chng thy tinh th,60. Ninh tm kit ng. nh kin lng dt.

Nu mnh khng cn thy p (tinh) xu (th) th chng ta schht mi lon tng lng xng.

Trong thc hnh tinh hay th ch cho s tu su hoc cn.

85. M sanh tch lon, M sanh tch lon,86. Ng v ho c. Ng khng tt xu.

Do m, sanh ra phn bit chp trc, cho y l lon ng kia ltch tnh. Ng ri th khng cn thy tt xu hai bn na.

87. Nht thit nh bin, Tt c hai bn,88. Vng t chm chc. Do vng chm chc.

Tt c ci thy hai bn u do phn bit m ra c.


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Because we are attached to the two extremes (assertion /denial, right or wrong) we wont be able to see the Onenesswhich is the Truth.

As long as we still are entangled in the False, we will waste our

effort. Let go of two extremes and the Truth is right here andright now.

Oneness or the undiscriminating view brings stability,harmony, good balance and peace to the mind in the midstof the so-called dualities which we ascribe to allphenomena. In this view we practice acceptance: In agourd we are round, in a pipe we are long.

Zen practice consists in moving from distracted mind toone-pointed mind in daily activities, and to no-mind on thecushion.

41. Do not abide in the dualistic state42. Avoid such pursuits carefully43. If you make right or wrong44. Your mind will be lost in confusion.

So the practitioner should be careful and avoid those dualisticsituations. In reality, discrimination is a hard-to-cure disease,therefore there is an old saying, Its easier to make iron turninto gold than to stop people from discriminating.

59. If you do not distinguish refined and coarse60. You will be free of prejudice and opinion.

If you do not discriminate or have a dualistic view on things, likebeautiful or ugly, coarse or fine, your mind will be cleared from

all the defilements of prejudice and opinions.Coarse and refined in practice refer to beginning andadvanced levels.

85. Rest and unrest derive from illusion86. With enlightenment there is no like or dislike.

A deluded mind clinging to the illusion creates feelings of restand unrest, peace and agitation. But an enlightened mind does

not discriminate and is not affected by likes and dislikes.87. All dualities arise88. From ignorant inference.

Dual views arise from the discriminating mind.


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89. Mng huyn khng hoa, Mng huyn khng hoa,

90. H lao b trc. u nhc nm bt.

Ngi tr i vi su trn khng dnh mc l ti h thy nhhuyn nh ha, chng khc no hoa m gia h khng. Ngim thy n tht, nm bt nn nhc nhn kh au.

91. c tht th phi, c mt phi quy,92. Nht thi phng khc.Mt lc bung b.

Va thy phi / quy c / mt lin bt an, by gi nm quchn i, t nhin an n.

121. Yu cp tng ng, Cn gp tng ng,122. Duy ngn bt nh. Ch l khng hai.123. Bt nh giai ng, Khng hai u ng,124. V bt bao dung. Khng g chng dung.

Mun mau kh hp chn nh php gii th phi sng vi cikhng hai. Ch khng hai u l ng v trm khp

141. n nng nh th, Nu c nh th,142. H l bt tt. Lo g chng xong.143. Tn tm bt nh, Tn (vi) tm (l) khng hai,144. Bt nh tn tm. Khng hai (l) tn tm.

TTng Xn v t HuNng dy khng khc. Bi php utin ca Lc T ni vi ngi o Minh l Khng ngh thin,khng ngh c, ci g l bn lai din mc ca thng ta Minh?

Lc T khi mun khai ng cho thng ta Minh bng cchthc y bung b tm phn bit - thay v gii thch l luns ri vo li mn ca suy ngh, thc li cng phn bitthm - nu cu hi: Khi khng ngh thin khng nghc, ci g l bn lai din mc ca thng ta Minh?

Cu hi nh kiu mt cng n v c nng lc khi dytrc gic khi to c khi nghi, vi iu kin chng takhng tm cch tr li bng suy ngh l tr.


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89. Like dreams or flowers in the air

90. Why try to grasp them?

The wise man, realizing the illusion of the six dusts(phenomena) like dreams or images of flowers in the air, is notattached to them. But the deluded man sees them as real andclings to them, so he has to endure a lot of suffering.

91. Gain and loss, right and wrong92. Such thoughts should be abandoned at once!

Restlessness and anxiety are caused by thoughts of gain andloss, right and wrong etc... If we can relinquish them, we willhave peace of mind.

121. To correspond immediately with this reality122. All that can be said is, No Duality!123. When there is no duality, all things are one124. There is nothing that is not included.

If you want to come directly into harmony with reality, you needto realize this principle of Non Duality in your life. And whenthere is not two, eveything is one and universal.

141. When you see things like this142. You do not worry about being incomplete143. To live in this faith is the road to non-duality,144. Because the non-dual is one

with the trusting mind.

There is no difference in the teachings of the third patriarchSeng-tsan and the sixth patriarch Hui-neng. The first teaching

that the sixth patriarch Hui-neng gave to the monk Tao-mingwas this, Not thinking good, not thinking bad, what is theoriginal face of Reverend Tao-ming?

The Sixth Patriarch wanted to open the monks mind toawakening by pushing him to let go of his discriminatingmind. Instead of explaining or reasoning which wouldstimulate his discriminating mind the Sixth Patriarchraised the question, Not thinking good, not thinking bad,

what is the original face of Reverend Tao-ming?The question is a type of Ko-an and has the potential togive rise to our intuition by creating doubt if we dont try tofind an answer by our intellect.


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K ca Bng C S

Hng ngy khng vic khc,

Ch ti t bit hay.Vt vt chng ly b,

Ch ch no tri by. ta g lm hiu?

Ni g bt trn ai.

Thn thng cng diu dng,

Gnh nc ba ci ti.

Vn p gia Hu Kh v T t-ma

Hu Kh tha: Tm con khng an. Xin thy an tm cho con.T: em tm ra, ta an cho.

Hu Kh: Con tm tm khng ra.

T: Ta an cho ngi ri.

Mt hm Hu Kh tha vi T: Con nay dt bt cc duyn.T: Coi chng ri vo khng.

Hu Kh: Con thng bit r rng.


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Layman Pangs Verse

My daily activities are not unusual,Im just naturally in harmony with them.Grasping nothing, discarding nothing,Nowhere any hindrance or conflict.Who assigns the ranks of vermilion and purple?The hills and mountains last speck of dust is extinguished.My supernatural power and marvellous activity -Drawing water and carrying wood.

Conversation between Hui-ko and BodhidharmaHui-ko said to Bodhidharma:- Venerable, my mind is not at peace. Would you pleaseteach me to calm my mind, to liberate from all defilements.Bodhidharma:- Bring your mind to me, and I shall pacify it for you.- I can not find my mind.

- I have just pacified your mind for you.On another ocassion, Hui-ko told Bodhidharma:- At present, I feel my mind is free of all conditions.- Attention! You might fall into blankness.

- No, Master! Im perfectly aware all the time.


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2. Khng D Khng Kh

11. Bt thc huyn ch, Chng bit huyn ch,12. lao nim tnh. Nhc cng nim tnh.

o l ch khng cn kt hai bn, tm khng dnh mc cc phpi i th o hin tin. Ngi bit yu ch u huyn th phibung x kin chp hai bn, khi nhc cng nim tm thanh tnh.Trong kinh Php Bo n phm Ta Thin, Lc T dy: Khitm chp tnh sanh ra ci tnh vng

Bn tnh ca chng ta vn t thanh (trong tc chiu) tnh (yntc nh), ging nh hai mt ca mt ng tin. Cu cnh phptu l kin tnh thnh Pht, hu qu s l an lc, gii thot.

13. Vin ng thi h, Trn ng thi h,14. V khim v d. Khng thiu khng d.

Tm chn tht ca mnh trn ng nh thi h, tcl rng thnhthang nh h khng, khng thiu m cng khng d.

Mt phng din ca o l Th, bt sanh bt dit.Phng din khc l Dng, v mt trong nhng c tnhca Dng l an lc t ti. Nh mt gng th l bn chtlc no cng sng v dng l hay phn chiu tt c s vtkhng thiu sthay d tha.

27. Khin hu mt hu, ui c mt c,28. Tng khng bi khng Theo khng ph khng.

Chp hay c dp u l dnh mc vi vt khin chng ta qunmt s hin hu thc ttrc mt. Chnh s dnh mcche mttm tnh gic.

Tm cu o cha phi l tm khng, v ta khng th chngnghim tnh khngv o by gi tr thnh mt ch tm l.Dng cng nh vy l sai lm.Lm sao sa li cho ng? Hy

tr li vi php tu.Xem truyn Tng Quc i Tng.


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2. Not Easy, Not Difficult

11. Without understanding the mysterious principle,12. All efforts to still your mind are useless.

The Way is non-dualistic. Only when you let go of your opinionsand keep your mind free of dualistic views, will you be able tosee the Way without effort

In the Sitting Meditation chapter of the Platform Sutra, theSixth Patriarch said, If you intend to strive for purity and

stillness, you may create the illusion of purity and stillnessinstead.

Our true nature is originally pure and still, expressingillumination and samadhi, like the two sides of a coin. Thefinal goal of practice is to realize our true nature and attainenlightenment, the result being peace and tranquility.

13. The Way is as perfect as infinite space,14. Nothing is lacking and nothing is excessive.

The Way is as infinite as space, unborn and undying, nothinglacking and nothing excessive.

One aspect of the Way is its Essence, unborn andundying. Another aspect is its Function or Manifestation,one of which is transcendental happiness. Anotherexample is a mirror, which is transparent in essence andreflects every thing as its function. Nothing is lacking,

nothing is excessive.27. If you deny being, it traps you,28. If you seek emptiness, you lose it.

To hold on to or to deny a thing is to become emotionallyattached to it. We lose the reality of the thing in the presentmoment by our attachment, which thus obscures ourawareness.

A seeking mind is not an empty mind, and we cannot realizeemptiness, because it has become a mental object in itself. Thisis incorrect practice. How to correct it? Come back to our ownmethod.

See the story The Prime Minister in the Sung dynasty.


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39. Bt dng cu chn, Chng cn cu chn,

40. Duy tu tc kin. Ch ct dt kin.Cu chn l mun thy cho c chn tm. Mun thy l

bnh ri. Ch cn dng ht mi kin chp th chn tm hintin.

Tm cu c ngha l chy theo bn ngoi, trong khi chntm th khng phi ngoi hoc trong. V tm khnghnh tng nn khng c ch ni.

51. Nng ty cnh dit, Nng ty cnh dit,

52. Cnh trc nng trm. Cnh theo nng chm.

Ch th ca suy tng l tm. Tm v i tng ca tml nim tng khng ri nhau. T Liu Gin ca Lm Tch ra php tu tng tvi hai cu trn:

Nng ty cnh dit tng ng vi T Liu Gin thnht l ot nhn chng ot cnh: Thy cnh l duynsinh, v thng, v th tnh l khng, nn tm chng takhng dnh mc vo cnh v theo tm nim theo cnhm dit.Cnh theo nng chm tng ng viT Liu Gin thhai l otcnhchng ot nhn: Pht hin vng tngin o, chng ta bung b v tr v tm khng, cnhtheo cng khng.

53. Cnh do nng cnh, Cnh binng cnh,

54. Nng do cnh nng. Nng do cnh nng.

Cnh do tm m thnh cnh. V d ci ng h ny l cnh. Ti

sao gi l ng h? Do tm chng ta t tn mi gi l ng h. Nng do cnh nng l nhn ni ci ng h l cnh chng tady nim ngh ci ng h tc tm dy khi tt / xu, c / mi.


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39. Theres no need to seek the Truth40. Only put down your opinions.

If the practitioner wants to seek the Truth that is our true nature,it is a delusion in itself. So the basic practice is to just let go ofyour opinions, then the Truth will reveal itself to you.

Seeking means to look outside whereas our true nature isneither inside nor outside. It has no form, therefore nolocation.

51. When thought-objects vanish, the thinking-subject vanishes

52. As when the mind vanishes, objects vanish.

Thinking subject is the mind. Mind and thought-object areinseparable. The Zen master Linjis Four Classificationsdenoted the same practice in these verses.

Mind ceases with objects: This is the 1st Classification, theperson is taken away but not the surroundings. Whensomebody reflects on things of the world, on the scenesand people around him, and realizes that they are

conditional, impermanent, and their true nature is empty,he ceases to attach to them and therefore his thoughtsdisappear accordingly. When he looks inward to his mindand sees his thoughts coming and going, he realizes howfleeting they are and therefore detaches himself fromthem.

Objects sink with mind: This is the 2nd Classification, thesurroundings are taken away but not the person. Recognizing

our topsy-turvy and wandering thoughts, we let them go. If nothoughts arise, objects will cease to exist to us.

53. Scene becomes scene because of the viewer;54. Viewer becomes viewer because of the scene.

Scene becomes scene because of the viewer: For example, thiswatch is an object. Why it is called watch? Because our mind

names it watch.Viewer becomes viewer because of the scene: From the causethat the watch is object, we start thinking further about the watch,which initiates the thoughts of good / bad, old / new.


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55. Dc tri lng on, Mun bit hai on,56. Nguyn th nht khng.Nguyn l mt khng.

Hai on tc l hai bn (tmvcnh), nguyn l mt ci khngthi. Hai bn u l gi ht, khng tht.

Cnh th duyn sinh nn v thng. Khng l th tnh cacnh.

61. i o th khoan, o ln th rng,62. V d v nan. Khng d khng kh.

trc th ni ch o, y th ni i o, cng l mt, l

tm th rng rang thnh thang. i o khng kh khng d,kh dl do hai bn. i o th la hai bn, nu hai bn [tcc tm phn bit] th mt i o.

Nhng bi k sau y ca gia nh Bng C s din t nhngkha cnh tu tp trong nh thin.

Bng Un:

Kh kh, mi t du m trn cy vut(Nan nan thp t du ma ththng than.)

Tu tp Pht o n cu cnh cn phi c i tn cn, iphn ch v i tinh tn. Mc d chng ta c sn Pht tnh,nhng v tp nghip su dy nn chng ngi s tu.Long B:

D d, nh t chnXung t khi thc dy.

Ch o nm trong tm vi ca mi ngi.C con gi Linh Chiu:

Cng chng kh cng chng dTrn u trm c ts.(D bt nan, d bt dBch tho u thng Ts .)

Cu ny tng hp hai cu trn v ni ln l bt nh.

63. Tiu kin h nghi, Hiu cn h nghi,

64. Chuyn cp chuyn tr.Cng gp cng chm.


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55. If you want to understand both

56. See them as originally one emptiness.

To understand both (surroundings and mind, object andsubject), you need to see them as originating from oneemptiness. In that emptiness, there is no duality of mind andform, object and subject.

Phenomena are conditional, thus impermanent. Thisemptiness is the true nature of all phenomena.

61. The Great Way is calm and wide62. Not easy, not difficult

The Great Way is the same as the Ultimate Way. It is the vast,calm and empty mind, which is neither easy nor difficult to attain.To think easy or difficult is dualistic, but the Way is non-dualistic, it is on neither side. As long as there arediscriminating thoughts, the Great Way is lost.

These verses from the Pang family.express variousaspects of Zen practice.

Layman Pang:Difficult, difficult, difficult to scatter

Ten measures of sesame seed all over a tree.

The cultivation of Buddhahood or the Ultimate Way needsgreat faith, effort and perseverance, although we possessinnate Buddha nature, because of our deep and thickKarmic obstacles.

Mrs Pang:Easy, easy, just like touching your feetTo the ground when you get out of bed.

The Ultimate Way is within reach of human beings.

Their daughter Ling-chao:

Neither difficult nor easy.On the hundred grass-tips, the Patriarchs meaning

This combines the two former views and expresses non-duality.

63. But small minds are fearful and lost

64. The faster they want, the slower they go.


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S nn nng hay mong cu hiu v chng o lchng ngi khin xa o.65. Chp chi tht , Chp mt chng,

66. Ttnhp t l. t vo ng t.

Du chp c hay chp khng cng u nh mt tm th thnhthang rng sut, t ri vo ng t.

67. Phng chi t nhin, Bung t nhin,68. Th v kh tr. Th chng kh tr.

Nu bung tt c th ci th chn tht - khng i khng tr - tnhin hin tin.

69. Nhm tnh hip o, Xng tnh hp o,

70. Tiu dao tuyt no. Tiu dao tuyt no.

Nusng xng vi th tnh trm khp th hp vi o. Khi hpvi o ri th rong chi thnh thi, khng lon ng bun kh.

Trng thi ny ca tm gi l du h tam-mui.93. Nhn nhc bt thy,Mt nu khng ng,94. Ch mng t tr. Cc mng t tr.

Mt tng trng cho tnh gic. Ban ngy tuy m mtnhng chim bao sng vi qu kh hay v lai bi vchng ta khng nhn ra thc ti trc mt. Mun sng vithc ti chng ta phi tu mi thi mi ch, trong ngln trong tnh. Lc u php tu li chng ta v thc ti;vsau tm ta thun thc ri, tuy khng cn php tu m vnan nhin t ti.

135. Hu tc th v, C tc l khng,

136. V tc th hu. Khng tc l c.137. Nhc bt nh th,Nu khng nh th,138. Tt bt tu th. tkhng nn gi.

y l theo tinh thn Bt-nh Tm Kinh. C do duyn hp vht duyn thnh khng. Khng v c khng ri nhau[nhngc hai th tnh l Khng].

Ch tc [trong cu 135] ch cho khng cn kt hai bn, va

lch mt bn l sai ri. V vy cho nn ti ch thy o cacc T u dng ch tc, phin no tc B-, sanh t tcNit-bn.


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The impatience or desire to understand the Way and attainenlightenment will obstruct our practice.

65. Clinging, you lose your balance

66. Certain to set off on the wrong way.Clinging to the being or emptiness we will lose our unlimitedempty true nature and will fall into the wrong way.

67. Just let things follow their own course68. In the end there is no going, no staying.

If we can let go of every attachment, our true nature - neithergoing nor staying - will manifest right here and now.

69. Follow nature and become one with the Way70. You will walk freely and undisturbed.

Realizing our true nature and living with it we are in harmonywith the Way and perfectly free and at ease.

This state of mind is called in Zen Samadhi in everyactivity.

93. If the eye never sleeps94. Dreams disappear by themselves.

Eyes symbolize awareness. Even though we open oureyes during day time, we are day-dreaming about thepast or future - without recognizing the reality in front of oureyes. To live with reality, we need to practice at all times,in all places, in activities as well as on the cushion. At thebeginning, the practice brings us back to reality, but withmaturity in practice, we stay at peace even though not in

practice.135. Being is nonbeing136. Nonbeing is being137. Any view at variance with this138. Must not be held!

This is the spirit of the Mahaprajna Paramitta Sutra. Beingis from accumulated favorable conditions. Non-being is a

lack of conditions. Being and non-being are notseparated, but the nature of both is emptiness.The word is in verse 135 denotes the sense of no longer beingcaught in duality. Its wrong if we just stay on one side. As such,when the Patriarchs attained enlightenment, they always use theword is. Suffering is enlightenment, Birth/Death is Nibbana.


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Trn mt cng phu:

C tc l khngngha l t i sng chung quanh ci c,ta tr v ngun th ca mi vt l tnh khng v t ccn bn tr, thy mi vt khng phn bit v khng sai bit.

Khng tc l cngha l t tnh khng ta tr li cuc sngi thng, thy mi vt khng phn bit, bnh ngnhng c sai bit, l ci dng ca ca tnh khng, vt c sai bit tr.

Phin dch ch Hn-Vit tc qua ting Anh lis c thlch ngha. C th chn cch din t gn ng nht bngcu Hai mt ca mt ng tin. Nh vy c v khng l

hai mt ca mt ng tin.

TNG QUC I TNG

Vo i Tng c mt vTng quc tn l Chang Shang-Yin, hay chng i Pht gio. ng vit nhiu bi tham lun

vi mc ch bc b Pht gio, v m no cng dnhthi gisuy ngh thno vit bi hay hn.

Vtng quc thy chng say m lo ngh chuyn vit lchnn hi chng: Tng quc ang lm vic g vy? ngbo: Pht gio tht l ng ght. Ta phi chng minh choh thy l khng c Pht. V ng nhn xt: Qui l! Nu

ng bo l khng c Pht, sao li tn cng i bi bc Phtgio? Cng y nh ng ly tay m m vo khong khng.

Nhn xt ny bin i hn tm tr tng quc. ng suyngh: E cng phi c iu g ni Pht gio. T ng btu tm hiu o Pht v tr thnh mt c s tu thin niting, v chng o. Chang Shang-Yin v thin s i

Hu Tng Co cng th chung thy l Vin Ng KhcCn.


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In the practice:

Being is nonbeing: From the life of being around us, wereturn to the source of all phenomena which is emptynature and attain fundamental wisdom, seeing every thing

without discrimination and differentiation.Nonbeing is being: From the source of all phenomena wego back to life, seeing every thing undiscriminated, equalbut different, which is the functioning of our empty nature,and attain differentiated wisdom.

Translating the Chinese term tc as is somewhatdistorts the meaning. It is closer to the expression two

sides of one coin. Thus being and nonbeing are twosides of one coin.

THE PRIME MINISTER in the SUNG DYNASTY.

In the Sung dynasty, there was a famous Prime Minister by

the name of Chang Shang-Yin who was opposed toBuddhism. He wrote many essays purporting to refuteBuddhism, and he would spend every evening ponderingover how he could improve the essay he was then workingon.

His wife, observing his obsessive involvement and strugglewith his writing, asked him, What are you doing? He said,

Buddhism is really hateful. Im trying to prove there is noBuddha. His wife remarked, How strange! If you saythere is no Buddha, why bother to refute the Buddha? It isas if you are throwing punches into empty space.

This comment turned his mind around. He reflected,There may be something to Buddhism after all. So hestarted studying Buddhism and became a well-known,accomplished lay practitioner of Chan. In fact, Chang

Shang-Yin and Chan master Ta-Hui Tsung-Kao had thesame master, Yuan-Wu Ko-Chin.


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3. ng Ngn Ng Dt

29. a ngn a l, Ni nhiu ngh nhiu,30. Chuyn bt tng ng.Cng chng tng ng.

Ni nhiu th ngh nhiu lo nhiu, phn bit lanh l. Cng chngtng ng, tc l khng ph hp vi o. Cc T bo mnh hy khe mingln meo nh cy qut ma ng.

Giai on Vn v T nn tm hiu thu o, phn tch rnh r.Khi qua Tu th bung b ht ch khng qun php tu. Nh phptu mi n c ch bt lp vn t.

31. Tuyt ngn tuyt l, Dt ni dt ngh,32. V x bt thng. Ch no m chng thng.

Ngi tu khi no dt ni dt ngh th thng sut ht. Ch nocng l o.

Ngn ng - qua ming l khu hnh, qua l hnh haytm hnh (hnh un) l li mn ca thc v suy lunthuc trit hc, l tnh tng thuc ngh thut. Nh phptu mi ct t ngn ng, n c ch ngn ng oon, tm hnh x dit, bt lp vn t.

Ngn ng vn t, thuc lnh vc tri thc, ch l ngn taych mt trng, khng phi mt trng thc. Chng ta ch cth hiu thu o v ton din iu g khi no bung bch ngha (ri ngn tay), nh th chng ta mi c th nmc thc ti (mt trng thc) bng trc gic Bt-nh.

33. Qui cn c ch, V ngun c ch,34. Ty chiu tht tng. Theo chiu mt tng.


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3.Beyond Speech and Letters

29. The more you think and talk30. The less you are in harmony with the Way.

The more we talk, the more we increase our thoughts andworries. The more quickly we react, the farther we are from theWay. The ancient Zen patriarchs said that we should give upusing our mouths, as keeping away the fan in winter.

In the Three Learnings, at the stages of listening andpondering, we need to scrutinize thoroughly and analyzeexplicitly. At the third stage of practice, we need to let go ofevery thing, except the practice. Through the practice weattain a level where no scriptures have been set up. Thislevel is speechless, beyond words and letters, beyondthinking.

31. Stop all thinking and talking32. And there is nothing

that you cannot understand.Stop talking, stop thinking, and your mind will be clear and youcan understand everything. You will see the Way everywherearound you.

Language, speech activity through the mouth, andthinking, mental activity through the brain - all are old pathsof consciousness, philosophical reasoning or sentimentaland artistic feelings. Only through practice can we attainthe stage where the path of words and language is cut off,mental activity extinguished.

Words and language, the intellectual domain, are onlyfingers pointing at the moon, not the moon itself. We canonly thoroughly and totally understand everything when welet go of words and language (the fingers), so that we candirectly grasp reality (the moon) through prajna-intuition.

33. To return to the root is to find the essence34. To follow the appearance is to lose the source.


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Tng l ng ch ca mnh. Chiu c hai: phn chiu l soi trli mnh, ty chiu soi ra ngoi. Nu soi ra ngoi, thy nghe cphn bit cnh v phn bit ngi th mt tng. Soi tr li mnhth nhn ra th chn tht hay ng ch ca mnh.

35. Tu du phn chiu, Pht giy soi li,36. Thng khc tin khng Hn khng trc kia.37. Tin khng chuyn bin,Khng trc chuyn bin,38. Giai do vng kin. u do vng kin.

Trong chc lt bit chiu soi li mnh, thy r tng vng nim ni tm v tng hnh ng ca t thnth th thng hn nhngci khng trckia do xung thy cnh l khng.

Php tu rt ro khng phi a n ci khng ma n tr

hu. vng nim t tan binchng ta s t nh hoc chngnghim ci khng. Nu ngng ngang y, chng ta s ri votrm khng tr tch. Trng thi tm ny v dng v c th nguyhim v d chuyn bin pht sinh ma cnh hay thn thng. lt nh. Nhng nu chng ta tip tc hnh tr vt qua ci khngny, chng ta s kin tnh. l chnh nh.

Xem truyn Ba Nm Khng Hi m.

71. H nim quai chn, Buc nim tri chn,72. Hn trm bt ho. Hn trmchng tt.

Buc nim hn trm l hai chng bnhca ngi tu thin. Quv c nh cu ni ca ngi Vnh Gia Huyn Gic khng? Ngini: Tnh tnh lng lng phi.

73. Bt ho lao thn, Chng tt nhc thn,

74. H dng s thn. u cn s thn.


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The source is the so-called Master of your body and mind.There are two ways of reflection: inner reflection and outerreflection. Outer reflection attracts you to the sight, sound etc...from outside, causing to arise all kinds of differentiating

thoughts, and that will no doubt make you lose track of yourMaster, keeping you away from the source. Inner reflectionmakes you realize the essence of things, your real nature, theso-called Master of your body and mind.

35. At the moment of inner reflection36. There is a going beyond the emptiness of things.37. The changes that appear to occur

in the empty world,38. We call real only because of our ignorance.

In an instant, if we know how to reflect internally, we will beaware of our every thought, speech, and action. This ismore excellent than when we try to suppress ourwandering thoughts and assume that we have realizedemptiness.

Zen practice leads directly to the ultimate goal, which is

awareness or wisdom, not emptiness. Just let the falsethoughts cease by themselves and we can experiencesamadhi or emptiness. If we stop at this stage, we will falldown in blank emptiness and attached stillness. This stateof mind is useless and may be dangerous, for it can causedemonic side effects and supernatural power. This iswrong samadhi. But if we continue to practice and gobeyond the emptiness of things we can realize our true

nature. This is right samadhi.See the story Three Years Without Any Heat.

71. Tied to your thoughts, you lose the Truth72. A sinking mind is dark, murky, wrong.

Keeping your mind bonded to thoughts and having a sleepingmind are two diseases of Zen practitioners. The Zen masterYung-chia Hsuan-chueh said, Aware and still, that is the right

mind.

73. Its not good to weary your mind with judging74. What benefits can be derived from distinctions andseparations?


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Hn trm l khng tt, dn dn lao tn tinhthn. Cn s thn lcn hai bn, xa vi o.

75. Dc th nht tha,Mun n nht tha,

76. Vt lc trn. Chght su trn.Ngi tu c hai quan nim, mt quan nim th lc, mt quannim ym th. Quan nim th lc cho rng tu nn thhng,sm cho nhu cu, n cho ngon, mc cho p, cho sang c vui vsung sng. Cn quan nim ym th l chn ghtsu trn, thy su trn hi mnh, lm chng ngi ng tu.Hai quan nim thhng v chn ght su trn u l bnh. Vvy mun tin n con ng nht tha th ch c [dnh mc

cng khng] ght su trn, v su trn khng c chng, titm mnh chy theo cnh nn sanh chng.

77. Lc trn bt , Su trn khng ght,78.Hon ng chnh gic.Hon ng chnh gic.

Nim a ght l ng l lon khng hp vi o.79. Tr gi v vi, Ngi tr v vi,80. Ngu nhn tphc. Ngi ngutbuc.

Ngi tr i vi su trn tm thanh thn, khng a khng ghtnn gi l v vi. Ngi ngu i vi su trn th dnh mc, thydanh thy li.

Ch v vi ny c hai ngha:- v l, tuy c lm m tm khng dnh mc.- v tu tp, tuy v cng (khng n lc) m dng hnh(mihnh ng u l tc dng ca tnh gic).

81. Php v d php, Php khng php khc,

82. Vng ti trc.T vng i trc.T d Pht dy tu Tnh v tu Thin, tuy nim Pht khc viThin song ch cu cnh khng khc, khc l do ni phngtin. Ngi nim Pht nim n ch v nim, tt nhin nhpc nht tm chn nh, dng mt nim dp nhiu nim,

nhiu nim dt ri th mt nim cng bung lun.


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Falling asleep is not good. It will do harm to our mind.Distinctions and separations are duality, far away from the Way.

75. If you want to ride the One Vehicle76. Do not despise the sense objects.

There may be two attitudes in practitioners, enjoying andrestraining. Enjoying, the practitioner want to satisfy his needs,so he provides himself with good clothing, good food, goodhousing etc.... Restraining, the practitioner hates the six senseobjects or dusts, considering them as harmful and obstructiveto the cultivation of the Way. Both of these attitudes are wrong.To ride the One Vehicle you should neither be attached, nor

avoid the six sense objects. The obstruction to our practice isour own mind, not the objects themselves.

77. Indeed, not hating the world of senses78. Is identical with enlightenment.

Loving or hating is wrong, not in accordance with the Way.79. The wise man strives for no goal80. But the foolish man fetters himself.

The wise man is detached from the six dusts, not loving orhating them, therefore he is said to be a person who hasnothing to do. Whereas the ignorant man is always attached tothe six dusts, seeking only fame and glory.

A person who has nothing to do is the one in principle doingeverything without attachment, and although he practices withouteffort, all his acts are functions and manifestations of his truenature.

81. The Truth has no distinctions82. These come from our foolish

clinging to this and that.

For example, the Buddhist practice of Pure Land and Zen aredifferent, but the ultimate goal is the same. If the Pure Landpractitioner recites the name of Buddha to the point of no

thought, then he will realize his true nature mind. Thus he usesthe concentrating power of a single thought to stop all otherthoughts, and when his mind is cleared of all the confusingthoughts, the single thought is also released.


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Ngi tu Thin cng vy, hoc dng s tc bung nhngtp nim khc, ln ln s tc cng bung lun, lng l th nhpnht tm chn nh.

Nh vy tu Thin ng ch Tnh , cng nh ng theo Tnh m ch Thin. Bit phng tin l ci tm thi, tm thi thchp trc yu ght lm g?

83. Tng tm dng tm,em tm dng tm,84. Khi phi i thc. H chng lm to.

em tm dng tm l em tm [phn bit] dp tm kia.

Nh c, hoc ly ming thi nc cho ht snghoc ly qut khu lng chim. Tt c s to xung t an bt an, lon ng.

103. Ch ng v ng, Dng ngkhng ng,104. ng ch v ch. ng dng khng dng

y, tm i cnh bit r m khng dy nim tt nhin dng

ng, mi l khng ng tht.Ly cnh tnh dng tm ng l bc u tp tu, vtm tuy ht ng nht thi nhng l thuc vo cnh. Nuchng ta khng b cnh chi phi cho d cnh ng haytnh lc tm mi thc s l bt ng.

113. Nht thit bt lu, Tt c cnh chng lu,

114. V kh k c. Khng nn ghi nh.115. H minh t chiu, Rng rang tchiu,116. Bt lao tm lc. Chng nhc tm lc.

Bn cu ny m t mt ngi gic ng hoc sng tnh gic thlun lun v s.

117. Phi t lng x, Ch chng suy ngh,118. Thc tnh nan trc. Thc tnh khn d.

Ch chng suy ngh ca tm l ch h minh t chiu, khngphido vng l m tm ra.


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Similarly, the Zen practitioner counts his breath to stop all otherthoughts, and when the mind is quieted, he also lets go of thecounting and quietly realizes his true nature.

So the Zen practitioner should not criticize the Pure Land, and

the Pure Land should not condemn Zen; both will attain thesame destination although the method is different. Methods areonly used temporarily; what good is clinging to or discriminatingthem?

83. Seeking the Mind with the mind84. Is not this the greatest of all mistakes?

Seeking the mind with the mind is to use a discriminating mind

to try to control the mind.This is the same as putting a rock on the grass to suppressit, or blowing air over the water to stop the waves, or usingthe fan to catch the bird feather. All will create troubles anduneasiness.

103. Arrest motion, and motion ceases to exist104. Move stillness, and stillness is gone.

Here, when the mind is entirely aware when encountering allphenomena, without a thought, it is motionless. Thats truestillness.

Using peaceful external phenomena to quiet our turbulent mind isthe first step in our practice, but although our mind is temporarilycalm, we still are dependent upon external circumstances. If wecan be unaffected by our surroundings - whether quiet or noisy -then our mind is really in true stillness.

113. With a single stroke we are freed from bondage114. Nothing clings to us and we hold to nothing.

115. All is empty, clear, self-illuminating,

116. With no exertion ofthe minds power.

These four verses describe an enlightened person whohas nothing to do.

117. Where there is no thought,118. Consciousness and feeling are of no value.

This state of no thought of the mind - which is empy, clear andself-illumination - is not created by thinking or reasoning.


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Cng dng tm thc phn bit tm kim li cng khng thti c.

145. Ngn ng o on, ng ngn ng dt,

146. Phi c lai kim. Khng phi xa nay.

Ti chch o khng cn ni xa, khng cn ni nay na,bao nhiu ngn ngu khng th bn lun ti c. Va bnlun ti l ri vo hai bn ri.

Xem truyn B Gi Bn Bnh.

Ba nm khng hi m

C mt vtng tu thin c b lo ct cho mt ngi thtv cung cp thc n hng ngy. Mt ngy n, quyt nhth s tu ca thy, b cho c con gi xinh p mang thc

n n ri m ng thy.Hm sau b lo hi thy, Thy thy con gi ti ra sao?Thy tr li, Nh cy kh ta vo lnh. Nghe vy bgi chp cy chi, nh ui thy i, bo rng, T lu, ticngh thy l mt o nhn tu thin!

Ba nm sau, b lo li sai con gi n gp thy. Hm saukhi b lo hi, Thy thy con gi ti ra sao? Thy tr li:Ti bit, con gi b bit, nhng b khng bit. B lomn nguyn khi bit vtng b h tr cui cng t o.

B Gi Bn Bnh

Thin s c Sn Tuyn Gim thng ging kinh KimCang Bt Nh. Nghe thin tng phng Nam thnh hnh,S bt bnh, ngh rng, Bn thy tu phng Nam ny nirng c th dy o ngoi kinh in (gio ngoi bittruyn), tht l sai lm. Ta phi chcho h bit. S khngi ln ng mang theo b Thanh Long S Sao, ra khit Thc, nhm L Dng tin bc rung tn hang ca chng, dit ht nhng ging y n n Pht.


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The more you exert your discriminating mind to search for it, thefarther you are from it.

145. The path of words is cut off146. There is no past, no future, no present.

The ultimate truth or the Great Way cannot be described inlanguage, nor is it limited in time or space. Any discussion willfall into dualistic concepts.

See the story The Lady Who Sells Refreshments.

Three Years Without Any Heat

A monk who was practicing Chan was being supported by an oldwoman, who provided him with a hut and daily offerings of food.One day she decided to test his practice. She told her beautifuldaughter to bring the monk his food and then embrace him.

The next day, the old woman asked the monk, How did you findmy daughter? He replied, Like dry wood leaning against a coldrock. With that, she grabbed a broom and shooed him away,

saying, All this time I thought you were a man of Chan!Three years later the old woman again sent her daughter to themonk. The next day, when she asked, How did you find mydaughter? he replied, I know, your daughter knows, but you donot know. The old woman was satisfied that the monk she hadnourished was at last awakened.

The Lady Who Sells Refreshments

When Deshan, a famous Diamond Sutra lecturer, was in his owncountry, he had heard that the Southern school of Zen wasflourishing but he was not satisfied with it. He thought, ThoseSouthern monks say they can teach the Dharma outside of thescriptures. They are all wrong. I must teach them. He set out

from Min, carrying his Qinglong commentaries.on the road toLiyang in order to drag the southern devils from their caves andexterminate their ilk, and thus repay the kindness of Buddha.


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Trn ng S gp mt b gi bn bnh, xin mua t bnhim tm. B ch gnh ca S hi:

Gi y l sch v g?

S p: Thanh Long S Sao.

Thy thng ging kinh g?

Kim Kim Cang.

Ti c mt cu hi, nu thy p c xin cng dngbnh im tm, bng p chng c mi thy i nikhc.

S ng . B hi: Kinh Kim Cang ni qu kh tm bt kh c, hin titm bt kh c, v lai tm bt kh c, xin hi thng taim tm no?

S khng p c. B gi bn ch ng cho S n Longm.

cSn li Long m tu hc nhiu nm v tr thnh t

ni php ca thin s Long m Sng Tn. Sau khi chng ng,c Sn ni la t b Thanh Long S Sao.

4. MT NIM MUN NM

45.Nh do nht hu, Hai do mt c,46.Nht dic mc th. Mt cng chgi.

Hai l i vi mt m lp, b hai gi mt l bnh, phibung ht cmt v hai.

Nguyn khi ch c s hin hu trc mt, tm gi l Mt.Do thc phn bit nn thy c Hai, cho nn bung Haith tr v Mt. Chng ta phi vt qua ci Mt ny chng nghim tnh Khng mi c th ng c tnhPht.


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He came upon an old woman selling refreshments.Stopping to rest, Deshan bought a small meal. The oldwoman pointed at his bundle and asked him, What areyou carrying that is so heavy?

Deshan replied, They are the Qinglong commentaries.The old woman said, What Sutra do they expound on?Deshan said, The Diamond Sutra

The old woman said, I have a question for you. If you cananswer it, I will give you free refreshments. If you cannotanswer it, please go away.

Deshan said, What is your question?The old woman said, I have read that Sutra which says,The past mind cannot be attained, the present mindcannot be attained, the future mind cannot be attained.You wish some tea and refreshments. Which mind do youpropose to use for them?

Deshan was struck dumb and could not utter a word! Theold woman pointed the way to Ryutans monastery.

Deshan went there and studied for many years, becomingRyutans disciple. After finally becoming enlightened, heset fire to his Diamond Sutra Commentaries.

4.Ten Thousand Years in a Single Thought

45. Although all dualities come from the One,46. Do not be attached even to this One.

Two is versus One. Letting go ofTwo but clinging to One isunwholesome. We should let go of both One and Two.

Originally, there is only one existence in front of us, whichis provisionally called One. It becomes Two through thediscrimination of consciousness. Letting go of Two, wereturn to One. We must go beyond this One in order toexperience Emptiness and thus we will realize our BuddhaNature.


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Tin trnh tu: Tm vng tng c iu phc, ch cnngi tu v php tu. Sau khi bung c s chuyn nhtvo php tu (tranh s 7: Qun tru cn ngi), php tu trnn t ng v hnh gi chng c nht nim tc ci

Mt (Bnh ng, Nht chng). y l tng nh ban s gil nh tng i. Phi b lun ci Mt i n v nim lnh tht su gi l nh tuyt i (tranh s 8: Tru ngiu qun) t ng (tranh s 9: Nhp Pht gii)

Trn ng thnh Pht, theo hnh nguyn B-tt, phitip tc qua tng bc ny i vo sinh hot trong nhn gianvi i tay rng m (tranh s10: Thng tay vo ch).

47.Nht tm bt sanh, Mt tm chng sanh,48.Vn php v cu. Mun php khng li.

Nu by gi trc mt chng ta l vng ngc, t la, sc p ,chng ta thy tt c m khng dy nim, nh vy c li khng?

Khng. Chng ta hiu nh vy th mun php i vi chng takhng c li lm g, li lm l ch chng ta dy nim.

49.V cu v php, Khng li khng php,50. Bt sanh bt tm. Chng sanh chng tm.

Khng li c ngha tm thy mi s vt m khng dnhmc. Khng dnh mc th khng khi nim, tm s lkhng v hon ton tnh gic.

53. Cnh do nng cnh, Cnh bi nng cnh ,54. Nng do cnh nng. Nng do cnh nng.55. Dc tri lng on, Mun bit hai on,56. Nguyn th nht khng.Nguyn l mt khng.57.Nht khng ng lng, Mt khng ng hai,58. T hm vn tng. u gm vn tng.

Bi v tt c hnh tng - ngi, th, cy, c, ni, sng...- nhngphp i i (hai bn) u nm trong ci khng.

Th tnh mi s vt u khng.

95. Tm nhc bt d, Tm nu chng khc,96. vn php nht nh. Mun php nht nh.


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In the practice process the wandering mind is undercontrol. There exists only the Two of the method and thepractitioner. The practitioner eventually lets go of theconcentration on method (Picture 7: The ox is forgotten),

the practice becomes automatic and the practitionerexperiences the One or one-pointedness (Equality). Thisis the preliminary samadhi, which is called relativesamadhi. The practitioner should go beyond this stage torealize the absolute samadhi which is Emptiness (Picture8: The ox-herder and the ox both are forgotten) to reachenlightenment (Picture 9: Entrance to Buddha Realm).

For the bodhisattva the aspiration to buddhahood requiresgoing beyond emptiness and functioning in the world withhelping hands (Picture 10: Helping hands in the market).

47. When one thought in the mind does not arise48. The ten thousand things are without defect.

There are gold, silk, precious stones and beauty in front of us. Ifwe can see all of them without any thought in our mind, is it

incorrect? The answer is No. If we can respond that way, all thethings in this world are without defect. The defect lies within uswhen we initiate further thoughts.

49. Without defect, without dharmas,50. No arising, no mind.

No defect means that the mind sees every thing withoutattachment. Without attachment no thought arises and themind is empty, in a state of pure awareness.

53. Object is object because of the subject;54. Subject is subject because of the object.55. Know that the two56. Are originally one emptiness.57. In one emptiness the two are the same58. Containing all phenomena.

All phenomena in duality people, animals, trees, grass,

mountains, rivers - are within that emptiness.By nature, every thing is empty.

95. If the mind does not discriminate,96. The ten thousand things are one suchness.


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V d thy ci bnh mu xanh ng l mu xanh, ci o muvng ng l mu vng. Tuy tng xanh vng mnh vn thynhng khng dy thm mt nim no. Tm mnh nu khng cnim ny nim khc th tt c php unht nh, thy ci g ra

ci ny.Nim mt l nim bit, tnh gic. Tr sai bit thy c saikhc trn hnh tng nhng khng thm nim 2, 3...l sosnh, phn bit, p / xu, khen / ch.

97. Nht nh th huyn, Nht nh th huyn,

98. Ngt nh vong duyn. Bng qun cc duyn.

Nu tm c nht nh ri th khng b vng duyn tri buc.99. Vn php t qun, Mun phpng qun,100. Qui phc t nhin. Trli tnhin.

ng qun mun php thy tt c vn php nh nhin khngc g sai bit.

101. Dn k sd, Sch ht l do,102. Bt khphng t. Khng th so snh.

Thng thng i vi cc php, chng ta khi nim phn bitphi / quy tt / xu th c l do. Nu dt c tm nim tm ldo th khng cn g c thso snh c na.

Thi quen ca chng ta thng vin l do bo chahnh ng ca mnh v bo v bn ng. Chng ta tu in trng thi v ng bng cch o ngc thi quen donghip ny.

105. Lng k bt thnh, Hai chng thnh,106. Nht h hu nh. Mt lm g c.107.Cu cnh cng cc, Rt ro cng cc,108.Bt tn qu tc. Chng cn qui tc.

Rt ro cng tt, l t ti bao dung thnh thang, khng ngnm, khng mu mc, khng cn c qui tc, khun php.

109. Khtm bnh ng, Hp vi tm bnh ng,

110. S tc cu tc. Stc u dt.Tm bnh ng l tm khng phn bit. Chnh l tmkhng v tnh gic. Khng cn bn ng cho nn c haidng nghhoc tc u dt.


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For example, when we see the blue vase or the yellow shirt,they are exactly blue, exactly yellow. While we do see the blueor yellow appearance, no further thoughts will be initiated. If ourthoughts are not wandering here and there, all the things are

just one suchness, and we perceive things as they truly are.Our initial thought is the one with awareness. Ourdifferentiating wisdom perceives the difference inappearance, but we do not initiate thoughts No. 2, 3,...etc.,which create comparison, discrimination, feelings of good /bad, and like / dislike.

97. The essence of one suchness is profound;

98. Conditioned things are forgotten.When we realize one suchness, we are released from allattachments.

99. When all things are seen equally100. It is a return to the original nature.

When all things are seen in their original nature, which is theiressence, everything becomes equal.

101. In this state of no cause,102. No comparisons are possible.

Usually comparing thoughts arise with a cause. But when nocause exists anymore, all comparisons and analogies cease.

Our habit is to cite causes to justify our actions and toprotect our egos. Our practice is to reach a state of non-ego by reversing this karmic habit.

105.Since two cannot be established,106. How can there be one?107. In the very ultimate,108. Rules and standards do not exist.

When the mind reaches the ultimate realm of boundlessemptiness, to this ultimate finality no law or standard applies.

109. Develop a mind of equanimity,

110. And all self-centered striving ceases.A mind of equanimity is a mind without discrimination; itis empty and aware. The ego disappears and there is norest and no striving.


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111. H nghi tn tnh, Ht sch h nghi,112. Chnh tn iu trc. Chnh tn iu trc

n y mi s nghi ng ni tm u sch, y mi l lng tinchn chnh ngay thng.

125. Thp phng tr gi, Ngi tr mi phng,

126. Giai nhp th tng. u vo tng ny.127. Tng phi xc din, Tng ny chng ngn di,128. Nht nim vn nin. Mt nim mun nm.

[Thi gian l mt nim], thi gian khng tht th di ngn lmg c tht. Mt nim mun nm l nht nim chn nh.

Thi gian c ngn di khi ta c nh hay ng khung trong mtkhong no . Nh mt gi th di trong khi mt pht th ngn,gi l thi gian quy c. Tuy nhin trong mt hon cnh no ,c bn ng xen vo, i vi ngi ny mt gi l di nhng vingi kia li l ngn, l thi gian tm l.

D i tng trc mt c hnh dng khc nhau, c bini l v c so snh, c phn bit. (ni khc vi sng, hmqua khc vi hm nay) nhng s hin hu ngay y v

by gi - l chn nh, thc ti - ch l hin hu th thi,lun lun nh th nn bt bin.

129. V ti bt ti, Khng cn nhng cn,130. Thp phng mc tin. Mi phng trc mt.

V chn nh khng thuc v thi gian, i vi khng gian nkhng c tng mo nhng chng phi chng hin hu. [Khi

mi tri buc c tho g] tm nim lng xng lng ri, chnnh khng gin cch gn xa, cho nn ni rng mi phngu trc mt.

Chn nh tuy v tr x nhng lc no v u u hin hu.

131. Cc tiu ng i, Rt nhng ln,132. Vong tuyt cnh gii. Qun hn cnh gii.133. Cc i ng tiu, Rt ln ng nh,

134. Bt kin bin biu. Chng thy bin gii.Trong kinh c mt cu: Trn u my lng c th hm cha cmi phng th gii, hoc Ni Tu Di nht trong ht ci.


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111. Doubts and irresolution vanish112. And life in true faith is possible.

All doubts vanish; the true faith in the mind is solidified.125.The wise throughout the ten directions

126. All enter this principle.127. This truth cannot be extended or diminished.128. In it a single thought is ten thousand years.

Time [is a concept, it] is not real; and so the span of time eitherlong or short is not real either. Ten thousand years in a singlethought is the True Oneness.

Time is long or short when we plan or put it within a framework.

For example, one hour is long, one minute is short, which iscalled conventional time. However, in some circumstances, withthe interference of Ego, one hour is long to somebody, but shortto another, which is called psychological time.

Even though the objects in front of us are changing ordifferent in form, due to comparison or discrimination(mountain is different from river, yesterday is not the sameas today) the ever-present existence here and now

which is reality, suchness is solely existence, foreverexisting, hence unchangeable.

129. There is no here, no there130. All ten directions are right before your eyes.

Due to the fact that true nature is not affected by time, it doesnot have any form within space, although it still exists. When allattachments are dropped, it will show itself clearly. When the

mind is quieted, the Truth reveals itself, neither near, nor far,like all ten directions in front of our eyes.

Although Suchness has no location, it exists everywhere,in whatever time.

131. Infinitely small is one with infinitely large132. No difference, all realms wiped out.133. Infinitely large is one with infinitely small134. No boundaries are visible.

The Sutra said: The tip of one hair can contain all ten worlds.Why is it that the tip of one tiny hair can contain the whole tenworlds? Or a huge mountain can be contained in one smallseed?


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Bi v u my lng v mi phng th gii hay ht ci vni Tu Di cng u l khng.

Hin tng trong khng gian ny ln nh vi con mt ca km th thy sai khc. Nhng vi con mt ca ngi ng th thy

tng mo ln nh u l gi tng duyn hp, t tnh lkhng. Tnh khng y bnh ng nn khng c ranh gii gialn vi nh.

139. Nht tc nht thit, Mt tc tt c,140. Nht thit tc nht. Tt c tc mt.

Thn ngi ny do ti hp thnh th thn ngi khc cngdo ti hp thnh. Vy mt v tt c u c khc. Nh

vy ni v hnh thc vt cht, trong ci mt hm cha ttc.

Ni vtm cng vy, trn vng tng ca chng ta mi ngic mun ngn th vng tng sai khc, nhng trn tm thlng l th khng khc. [V vy] tm th [ng] l mt, [tyduyn v mt] dng th [hin ra] tt c.

Kt Thc:Tm li, nhng vic trong th gian u nm hai bn. V vycho nn bao nhiu vic in o ni ln. Dng c ci hai thtm vng lng, th nht nh rng rang hin tin. l cingun ca s tu hnh. Tn tm khng phi l tin tm thin camnh, tn tm l tin c ci tm chn tht, khng hai.

V tr nh chng ta bit t nn tng l bt nh. Chnh conngi b iu khin t chnh b c tin ha ca mnh nn

nhn thy th gian l nh nguyn. Nhn duyn ny btngun t nghip v chu nh hng ca vn ha v misinh. Chng ta tu l ct vt qua nh nguyn i i nyv tr v ngun ci bn th.

*


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It is because a tiny hair or ten worlds, a huge mountain or asmall seed, are all empty in essence.

The deluded one sees phenomena as large and small throughhis tinted view, but the enlightened one realizes all forms are

illusions created by causes and conditions. The real nature isemptiness, and in the emptiness all things are equal.

139. One is all,140. And all is one.

All things, as well as people, share the same basic elements,like earth, water, air and fire, so universally all is one.

Regarding matters of mind, countless different thoughts arise,

but fundamentally there is only one pure mind with nodifferentiation. From the one source, all things produceaccording to causes and conditions. So fundamentally there isOne, but functionally there is All.

Conclusion

In a word, every thing in life lies within dualities, hence all

delusion and suffering. If we can eliminate those dualities, ourminds will be at peace, Oneness is always present, completelyempty. Thats the source of our practice. Trust in Mind is notthe trust in our good mind, but its the trust in our true mindwhich is non-duality.

The universe as we know it is basically non-dualistic. Thehuman being, however, is conditioned by his evolved brainto perceive the world dualistically. This condition haskarmic roots and is influenced by culture and environment.Our practice is to go beyond this dualism and return to ouroriginal nature.

*


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MC LC

1. Tn Tm Khng Hai 1

2. Khng D Khng Kh 17

3. ng Ngn Ng Dt 27

4. Mt Nim Mun Nm 39


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CONTENT

1. Trust in Mind 2

2. Not Easy, Not Difficult 18

3. Beyond Speech and Letters 28

4. Ten Thousand Years in a Single Thought 40

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