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 disease 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 is 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 to achieve 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 there is nothing you will not be able to know.
To return to the root is to find the 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 will be 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 thought arises the old mind ceases to exist.
When thought objects vanish, the thinking subject vanishes,
As when the mind vanishes, objects vanish.
Things are objects because of the subject (mind);
The mind (subject) is such because of things (objects).
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 cannot be limited;
And 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 and undisturbed.
When 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 true Enlightenment.
The wise person strives to no goals
But the foolish person fetters himself.
This 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 or disliking.
All dualities come from ignorant inference;
They are like dreams of flowers in the 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 the 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 straining 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 simply say when doubt arises, “Not two.”
In this “not two” nothing is separate, nothing excluded.
No matter when or where, enlightenment means entering this truth.
And this truth is beyond extension or diminution in time or 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 this.
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 nonduality,
Because the nondual is one with the trusting mind.
Words! The Way is beyond language,
For in it there is no yesterday, no tomorrow, no today.
1 First lines are Chinese readings (Wade-Giles transcription system).
2 Second lines are Chinese readings (Pinyin transcription system).
3 Third lines are Japanese readings (kanbun yomi kudashi) according to Hepburn transcription system (Hebonshiki).
4 Fourth lines are the translations of Dusan Pajin.
1 至道無難 唯嫌揀擇
Chih-tao wu-nan. Wei hsien chien-tse.
Zhi4dao2 wu2nan2. Wei2 xian2 jian3ze2.
Shidõ bunan. Tada kenjaku o kirau. (Shidõ bunan. Yui ken kenjaku.)
The best way is not difficult. It only excludes picking and choosing.
3 但莫憎愛 洞然明白
Tan mo tseng-ai, tung-jan ming-pai.
Dan4 mo4 zeng1ai4, dong4ran2 ming2bai2.
Tada zõai nakunba, tõnen to shite meihaku nari.
Once you stop loving and hating, it will enlighten itself.
5 毫釐有差 天地懸隔
Hao li yu ch'a, t'ien-ti hsüan ke.
Hao2 li2 you3 cha1, tian1di4 xuan2 ge2.
Gõri mo sha areba, tenchi haruka ni hedataru.
Depart for a hairbreadth, and heaven and earth are set apart.
7 欲得現前 莫存順逆
Yü te hsien-ch'ien, mo ts'un shun-ni.
Yu4 de2 xian4qian2, mo4 cun2 shun4ni4.
Genzen o en to hosseba, jungyaku o zon suru nakare.
If you want it to appear, do not be for or against.
9 違順相爭 是爲心病
Wei-shun hsiang-cheng, shih wei hsin ping.
Wei2shun4 xiang1zheng1, shi4 wei2 xin1 bing4.
Ijun ai arasou, kore o shinbyõ to nasu.
To set longing against loathing, makes the mind sick.
11 不識玄旨 徒勞念靜
Pu-shi hsüan-chi, tu lao nien-ching.
Bu4shi4 xuan2zhi3, tu2 lao2 nian4jing4.
Genshi o shirazareba, itazura ni nenjõ ni rõ su.
Not knowing the deep meaning (of the way), it is useless to quiet thoughts.
13 圓同太虚 無欠無餘
Yüan-t'ung tai-hsü, wu-chien, wu-yü.
Yuan2tong2 tai4xu1, wu2qian4, wu2yu2.
Madoka naru koto taikyo ni onaji, kakuru koto naku, amaru koto nashi.
Complete it is like great vacuity, with nothing lacking, nothing in excess.
15 良由取捨 所以不如
Liang yu ch'u-she, so-i pu-ju.
Liang2 you2 qu3she3, suo3yi3 bu4ru2.
Makoto ni shusha ni yoru, yue ni funyo nari.
When you grasp and reject, there is no suchness.
17 莫逐有縁 勿住空忍
Mo chu yu yüen, wu chu kung jen.
Mo4 zhu2 you3 yuan2, wu4 zhu4 kong1 ren3.
Uen o ou koto nakare, kûnin ni jû suru koto nakare.
Do not follow conditions, do not dwell in emptiness.
19 一種平懷 泯然自盡
I-cheng p'ing huai, ming-jan tzu chin.
Yi1zhong3 ping2 huai2, min3ran2 zi4 jin4.
Isshu heikai nareba, minnen to shite onozu kara tsuku.
Cherishing oneness in the hearth, everything will stop by itself.
21 止動歸止 止更彌動
Chih tung kui chih, chih keng mi tung.
Zhi3 dong4 gui1 zhi3, zhi3 geng4 mi2 dong4.
Dõ o yamete ki ni shi sureba, shi sara ni iyoiyo dõzu.
Rest to stop motion, and rest will move you again.
23 唯滯兩邊 寧知一種
Wei chih liang-pien, ning chih i-chung?
Wei2 zhi4 liang3bian1, ning2 zhi1 yi1zhong3?
Tada ryõhen ni todokooraba, nanzo isshu o shiran ya?
If you are merely in either, how will you know oneness?
25 一種不通 兩處失功
I-chung pu-t'ung, liang-ch'u shih kung.
Yi1zhong3 bu4tong1, liang3chu3 shi1 gong1.
Isshu tsûzezareba, ryõsho ni kõ o shissu.
Not understanding oneness, you will miss in two ways.
27 遣有沒有 從空背空
Ch'ien yu mei yu, ts'ung kung pei kung.
Qian3 you3 mei2 you3, cong2 kong1 bei4 kong1.
U o yareba u o bosshi, kû ni shitagaeba kû ni somuku.
Expelling being you will be without it, following emptiness you are always behind it.
29 多言多慮 轉不相應
To yen, to lu chuan pu hsiang-ying.
Duo1 yan2, duo1 lu4 zhuan3 bu4 xiang1ying4.
Tagon, taryo utata sõõ sezu.
The more words and thoughts the more you will go astray
31 絶言絶慮 無處不通
Chüeh yen, chüeh lu wu-ch'u pu-t'ung.
Jue2 yan2, jue2 lu4 wu2chu3 bu4tong1.
Zetsugon, zetsuryo tokoro to shite tsûzezu to iu koto nashi.
Stop speaking, stop thinking and there is nothing you cannot understand.
33 歸根得旨 隨照失宗
Kui ken te chih. Sui chao shih tsung.
Gui1 gen1 de2 zhi3. Sui2 zhao4 shi1 zong1.
Kon ni ki sureba shi o e. Shõ ni shitagaeba shû o shissu.
Return to the root and obtain the purport. Following the outcome you lose the source.
35 須臾返照 勝卻前空
Hsü-yü fan-chao, sheng-ch'üeh ch'ien-kung.
Xu1yu2 fan3zhao4, sheng4que4 qian2kong1.
Shuyu mo hanshõ sureba, zenkû ni shõkyaku su.
For a moment turn inward, and surpass the emptiness of things.
37 前空轉變 皆由妄見
Ch'ien-kung chuan-pien chieh yu wang-chien.
Qian2kong1 zhuan3bian4 jie1 you2 wang4jian4.
Zenkû no tenpen wa mina mõken ni yoru.
Changes that go on in emptiness all have their cause in ignorance.
39 不用求眞 唯須息見
Pu-yung ch'iu chen, wei hsü hsi-chien.
Bu4yong4 qiu2 zhen1, wei2 xu1 xi2jian4.
Shin o motomuru koto o mochiizare, tada subekaraku ken o yamu beshi.
Do not seek the true, only abstain from views.
41 二見不住 慎莫追尋
Erh-chien pu-chu, chen mo chui-hsün.
Er4jian4 bu4zhu4, shen4 mo4 zhui1xun2.
Niken ni jûsezu, tsutsushinde tsuijin suru koto nakare.
Do not dwell in dual views, be careful not to pursue them.
43 纔有是非 紛然失心
Ts'ai yu shih-fei fen-jan shih hsin.
Cai2 you3 shi4fei1 fen1ran2 shi1 xin1.
Wazuka ni zehi areba funnen to shite shin o shissu.
The slightest trace of right and wrong and mind is lost in confusion.
45 二由一有 一亦莫守
Erh yu i yu, i i mo shou.
Er4 you2 yi1 you3, yi1 yi4 mo4 shou3.
Ni wa itsu ni yotte ari, itsu mo mata mamoru koto nakare.
One being is the source of the two, however, do not even maintain the one.
47 一心不生 萬法無咎
I-hsin pu-sheng, wang-fa wu-chiu.
Yi1xin1 bu4sheng1, wan4fa3 wu2jiu4.
Isshin shõzezareba, manpõ toga nashi.
With one mind there is no arising, then everything is without blame.
49 無咎無法 不生不心
Wu-chiu, wu-fa. Pu-sheng, pu-hsin.
Wu2jiu4, wu2fa3. Bu4sheng1, bu4xin1.
Toga nakereba hõ nashi. Shõzezareba shin narazu.
No blame, no things. No arising, no mind.
51 能隨境滅 境逐能沈
Neng sui ching mieh. Ching chu neng shen.
Neng2 sui2 jing4 mie4. Jing4 zhu2 neng2 shen3.
Nõ wa kyõ ni shitagatte messhi. Kyõ wa nõ o õte shizumu.
The subject follows when the object ceases. The object is expelled when the subject sinks.
53 境由能境 能由境能
Ching yu neng ching. Neng yu ching neng.
Jing4 you2 neng2 jing4. Neng2 you2 jing4 neng2.
Kyõ wa nõ ni yotte kyõtari. Nõ wa kyõ no yotte nõtari.
The object is related to the subject. The subject is related to the object.
55 欲知兩段 元是一空
Yü chih liang-tuan, yüen shih i-kung.
Yu4 zhi1 liang3duan4, yuan2 shi4 yi1kong1.
Ryõdan o shiran to hosseba, moto kore ikkû.
If you want to know these two, their origin is one emptiness.
57 一空同兩 齊含萬象
I-kung liang t'ung, ch'i han wan-hsiang.
Yi1kong1 liang3 tong2, qi2 han2 wan4xiang4.
Ikkû ryõ ni onaji, hitoshiku banzõ o fukumu.
In one emptiness both are equal, evenly containing innumerable forms.
59 不見精麁 寧有偏黨
Pu-chien ching-ts'u, ning yu p'ien-tang.
Bu4jian4 jing1cu1, ning2 you3 pian1dang3.
Seiso o mizareba, izukunzo hentõ aran ya.
Do not differentiate coarse and fine, and you will not be for or against.
61 大道體寛 無易無難
Ta-tao t'i-k'uan, wu-i, wu-nan.
Da4 dao4 ti3kuan1, wu2yi4, wu2nan2.
Daidõ taikan nari, i naku nan nashi.
The great way is all‑embracing, neither easy nor difficult.
63 小見狐疑 轉急轉遲
Hsiao-chien hu-i, chuan chi, chuan ch'ih.
Xiao3jian4 hu2yi2, zhuan3 ji2, zhuan3 chi2.
Shõken wa kogi su, utata kyû nareba, utata ososhi.
Small views are irresolute, full of doubt, now in haste, then too late.
65 執之失度 必入邪路
Chih chih shih tu, pi ru hsie-lu.
Zhi2 zhi1 shi1 du4, bi4 ru4 xie2lu4.
Kore o shû sureba do o shisshi, kanarazu jaro ni iru.
Grasp beyond measure, and you will go astray.
67 放之自然 體無去住
Fang chih tzu-jan, t'i wu-ch'ü-chu.
Fang4 zhi1 zi4ran2, ti3 wu2qu4zhu4.
Kore o hanateba jinen nari, tai kyojû nashi.
Letting go leads to spontaneity, essence neither goes nor abides.
69 任性合道 逍遙絶惱
Jen hsing ho tao, hsiao-yao chüeh nao.
Ren4 xing4 he2 dao4, xiao1yao2 jue2 nao3.
Shõ ni ninzureba dõ ni gassu, shõyõ to shite nõ o zessu.
Accord your nature with the way, and go free of troubles.
71 繋念乖眞 昏沈不好
Chi-nien kuai chen, hun-shen pu-hao.
Ji4nian4 guai1 zhen1, hun1shen3 bu4hao3.
Kenen wa shin ni somuku, konchin wa fukõ nari.
Fettered thinking strays from the real, it darkens, sinks and spoils.
73 不好勞神 何用疏親
Pu-hao lao shen. Ho yung shu-ch'ing?
Bu4hao3 lao2 shen2. He2 yong4 shu1qing4?
Fukõ nareba shin o rõ su. Nanzo soshin o mochiin?
To weary the spirit is not good. Of what use are strange and familiar?
75 欲取一乘 勿惡六塵
Yü ch'u i-ch'eng, wu eh liu-ch'en.
Yu4 qu3 yi1cheng2, wu4 e4 liu4chen2.
Ichijõ o toran to hosseba, rokujin o nikumu koto nakare.
In taking the One vehicle, do not dislike the six sense‑objects.
77 六塵不惡 還同正覺
Liu-ch'en pu-eh, hai t'ung cheng-chüeh.
Liu4chen2 bu4e4, hai2 tong2 zheng4jue2.
Rokujin nikumazareba kaette shõgaku ni onaji.
Not disliking the six sense‑objects turns out equal to perfect awakenness.
79 智者無爲 愚人自縛
Chih-che wu-wei. Yü-jen tzu fu.
Zhi4zhe3 wu2 wei2. Yu2ren2 zi4 fu2.
Chisha wa mui nari. Gunin wa jibaku su.
The wise performs through non‑action. The fool ties himself.
81 法無異法 妄自愛著
Fa wu-i fa, wang tzu ai-cho.
Fa3 wu2yi4 fa3, wang4 zi4 ai4-zhuo2.
Hõ ni ihõ nashi, midari ni mizukara aijaku su.
Things are not different, ignorance leads to preference.
83 將心用心 豈非大錯
Chiang hsin yung hsin, ch'i fei ta ts'o?
Jiang1 xin1 yong4 xin1, qi3 fei1 da4 cuo4?
Shin o motte shin o mochiu, ani daijaku ni arazaran ya?
To use the mind to hold the mind, is it not a great mistake?
85 迷生寂亂 悟無好惡
Mi sheng chi-luan. Wu wu-hao-eh.
Mi2 sheng1 ji2luan4. Wu4 wu2hao3e4.
Mayoeba jakuran o shõji. Satoreba kõo nashi.
Out of confusion arise rest and disturbance. Awakening negates liking and disliking.
87 一切二邊 良由斟酌
I-ch'ieh erh-pien liang yu chen-cho.
Yi1qie1 er4bian1 liang2 you2 zhen1zhuo2.
Issai nihen makoto ni shinshaku ni yoru.
All opposite sides lead to absurd consideration.
89 夢幻虚華 何勞把捉
Meng-huan, hsü-hua. Ho lao pa-cho?
Meng4-huan4, xu1hua2. He2 lao2 ba3zhuo1?
Muran, kûge. Nanzo hasoku o rõ sen.
Dreams, illusions, flowers in emptiness. Why strive to grasp them?
91 得失是非 一時放卻
Te-shih, shih-fei, i-shih fang-chüeh.
De2shi1, shi4fei1, yi1shi2 fang4que4.
Tokushitsu, zehi, ichiji ni hõkyaku seyo.
Profit and loss, right and wrong, away with this once for all.
93 眼若不睡 諸夢自除
Yan jo pu-shui, chu-meng tzu ch'u.
Yan3 ruo4 bu4shui4, zhu1meng4 zi4 chu2.
Manako moshi nemurazareba, shõmu onozukara nozoku.
If the eyes are not closed, all dreams stop by themselves.
95 心若不異 萬法一如
Hsin jo pu-i, wan-fa i-ju.
Xin1 ruo4 bu4yi4, wan4fa3 yi1ru2.
Shin moshi inarazareba, manpõ ichinyo nari.
If the mind does not discriminate, all things are of one suchness.
97 一如體玄 兀爾忘縁
I-ju t'i-hsüan, wu-erh wang yüan.
Yi1ru2 ti3xuan2, wu4er3 wang4 yuan2.
Ichinyo taigen nareba, gotsuni to shite en o bõzu.
In the deep essence of one suchness, resolutely neglect conditions.
99 萬法齊觀 歸復自然
Wan-fa ch'i kuan, kui-fu tzu-jan.
Wan4fa3 qi2 guan1, gui1fu4 zi4ran2.
Manpõ hitoshiku kanzureba, kifuku jinen nari.
When all things are beheld as even, you return again to spontaneity.
101 泯其所以 不可方比
Ming ch'i so-i, pu-k'o fang-pi.
Ming3 qi2 suo3yi3, bu4ke3 fang1bi3.
Sono yuen o minseba, hõhi subekarazu.
Put an end to the cause, and nothing can be compared.
103 止動無動 動止無止
Chih tung wu-tung. Tung chih wu-chih.
Zhi3 dong4 wu2dong4. Dong4 zhi3 wu2zhi3.
Dõ o yamureba dõ naku, shi o dõzureba shi nashi.
Cease movement and no movement arises. Set rest in motion and there is no resting.
105 兩既不成 一何有爾
Liang-chi pu-ch'eng, i ho yu erh?
Liang3 ji4 bu4cheng2, yi1 he2 you3 er3?
Ryõ sude ni narazu, itsu nanzo shika aran?
When both do not make a whole, how will one be for you?
107 究竟窮極 不存軌則
Chiu-ching ch'iung-chi, pu-ts'un kui-tse.
Jiu4jing4 qiong2ji2, bu4cun2 gui3ze2.
Kukyõ kyûkyoku, kisoku o zon suru koto nakare.
Investigate to the end, and there is no principle or rule retained.
109 契心平等 所作倶息
Ch'i-hsin p'ing-teng, so-chuo chü hsi.
Qi4xin1 ping2deng3, suo3zuo4 ju1 xi2.
Kaishin heitõ nareba, shosa tomo ni yamu.
Accord the mind with Impartiality, which stops every action.
111 狐疑盡淨 正信調直
Hu-i chin-ching, chen-hsin tiao-chih.
Hu2yi2 jin4jing4, zheng4xin4 diao4zhi2.
Kogi jõjin sureba, shõshin chõjiki nari.
All doubts are cleared, true faith is firm and harmonized.
113 一切不留 無可記憶
I-ch'ieh pu-liu, wu-k'o chi-i.
Yi1qie1 bu4liu2, wu2ke3 ji4yi4.
Issai todomarazareba, kioku su beki nashi.
Nothing is detained, nothing to remember.
115 虚明自照 不勞心力
Hsü-ming, tzu-chao, pu-lao hsin-li.
Xu1ming2 zi4zhao4, bu4lao2 xin1li4.
Komei jishõ nareba, shinriki rõ sezu.
Vacuous, enlightened, self‑illumined, power of the mind is not exerted.
117 非思量處 識情難測
Fei-ssu-liang ch'u, shih-ch'ing nan ts'e.
Fei1si1liang4 chu3, shi4qing2 nan2 ce4.
Hishiryõ no sho, shikijõ hakari gatashi.
Thought is useless here, sense or feeling cannot fathom this.
119 眞如法界 無他無自
Chen-ju fa-chieh, wu-t'a, wu-tzu.
Zhen1ru2 fa3jie4, wu2ta1, wu2zi4.
Shinnyo hokkai wa, ta naku, ji nashi.
In the real suchness of the thing‑realm, there is neither other nor self.
121 要急相應 唯言不二
Yao chi hsiang-ying, wei yen pu-erh.
Yao4 ji2 xiang1ying4, wei2 yan2 bu4er4.
Kyû ni sõõ sen to yõseba, tada funi to iu.
Swiftly to accord with that, only express non‑duality.
123 不二皆同 無不包容
Pu-erh chieh t'ung, wu pu-pao-jung.
Bu4er4 jie1 tong2, wu2 bu4bao1rong2.
Funi nareba mina onaji, hõyõ sezu to iu koto nashi.
In non-duality all is equal, nothing is left out.
125 十方智者 皆入此宗
Shih-fang chih-che chieh ju tz'u tsung.
Shi2fang1 zhi4zhe3 jie1 ru4 ci3 zong1.
Jippõ no chisha, mina kono shû ni iru.
The wise from all directions all belong to this teaching.
127 宗非促延 一念萬年
Tsung fei ts'u-yen, i-nien, wan-nien,
Zong1 fei1 cu4yan2, yi1nian4, wan4nian2,
Shû wa sokuen ni arazu, ichinen, bannen.
This teaching is not urgent, or extensive, beyond a moment, or an eon,
129 無在不在 十方目前
Wu tsai pu-tsai, shih-fang mu-ch'ien.
Wu2 zai4 bu4 zai4, shi2fang1 mu4qian2.
Zai mo fuzai mo naku, jippõ mokuzen.
Not here, not there, everywhere in front of the eyes.
131 極小同大 忘絶境界
Chi-hsiao t'ung ta. Wang-chüeh ching-chieh,
Ji2xiao3 tong2 da4. Wang2jue2 jing4jie4,
Gokushõ wa dai ni onaji. Kyõgai o bõzetsu su.
Very small and large are equal. When boundaries are forgotten,
133 極大同小 不見邊表
Chi-ta t'ung hsiao, pu-chien pien-piao.
Ji2da4 tong2 xiao3, bu4jian4 bian1biao3.
Gokudai wa shõ ni onaji, henpyõ o mizu.
Very large and small are equal, the limits cannot be seen.
135 有即是無 無即是有
Yu chi shih wu. Wu chi shih yu.
You3 ji2 shi4 wu2. Wu2 ji2 shi4 you3.
U wa sunawachi kore mu. Mu wa sunawachi kore u.
With being there is nonbeing. With non‑being there is being.
137 若不如此 必不須守
Jo pu-ju tz'u – pi pu hsü shou.
Ruo4 bu4ru2 ci3 – bi4 bu4 xu1 shou3.
Moshi kaku no gotoku narazareba, kanarazu mamoru koto o mochiizare.
If not so – do not hold on to it.
139 一即一切 一切即一
I chi i-ch'ieh, i-ch'ieh chi i –
Yi1 ji2 yi1qie1, yi1qie1 ji2 yi1 –
Issoku issai, issai sokuitsu.
One is all, all is one –
141 但能如是 何慮不畢
Tan neng ju shih, ho lu pu-pi.
Dan4 neng2 ru2 shi4, he2 lu4 bu4bi4.
Tada yoku kaku no gotoku nareba, nanzo fuhitsu o omonpakaran.
Merely with such ability, worry not for finality.
143 信心不二 不二信心
Hsin-hsin pu-erh. Pu-erh hsin-hsin.
Xin4xin1 bu4er4. Bu4er4 xin4xin1.
Shinjin funi. Funi shinjin.
Faith in mind is non‑dual. Non‑duality is faith in mind.
145 言語道斷 非去來今
Yen-yü tao tuan – fei chu lai chin.
Yan2yu3 dao4 duan4 – fei1qu4 lai2 jin1.
Gongo dõdan – koraikon ni arazu.
Discourse here stops – with no past, present, future.
Although the third patriarch Seng-ts'an has historically been accepted as the author of the Hsin-hsin Ming, contemporary scholarship doubts whether he was in fact the author. There is no record that Hui-k'o or Seng-ts'an ever wrote anything. The expressions and idioms used in the work have caused certain scholars to place the date of its composition in a later year.
Niu-t'ou Fa-jung1 (594-657), a disciple of Tao-hsin, composed a poem called Mind Inscription2 (Hsin Ming) and the similarity between the Hsin-hsin Ming and the Hsin Ming has caused scholars to speculate that Hsin-hsin Ming was actually written after the time of the sixth patriarch Hui-neng3 (638-713), as an improved, condensed version of the Mind Inscription.
According to Japanese scholars Nishitani Keiji and Yanagida Seizan, the Hsin-hsin Ming was composed in the eighth century, two centuries after Seng-ts'an (see Nishitani Keiji and Yanagida Seizan, eds., Zenke Goroku4 vol.2; Tõkyõ: Chikuma Shobõ, 1974, pp. 105-112). Yanagida Seizan also suspects that the Hsin-hsin Ming is the work of the fourth patriarch Tao-hsin (580-651). Chinese scholar Yin-shun shares this opinion in his Chung-kuo Ch'an-tsung Shih, pp. 52-60.