Seng T’san’s Hsin Hsin Ming

Verses on the Faith-Mind

The Great Way is not difficult for those not attached to preferences. When neither love nor hate arises, all is clear and undisguised. Separate by the smallest amount, however, and you are as far from it as heaven is from earth.

the Hsin hsin ming -Richard Clarke

What are we to say of a man’s life—of this man’s life and its relevance to us—Sentsan, called Sosan by the Japanese? That he lived and that he died, and that such and such tales are told of him, and certain words attributed to him. His death is said to have occurred in the year 606 of our counting of time. His birth date is not recorded—who after all was to know—to know what? Tao-hsun does not give him a biography, only mentions him. He apparently wandered as a mendicant and during the persecution of Buddhists in 574 fled to the mountains. He is said to have been notably kind and gentle and to have come to the dropping away of all bondage and all illusion—with the help of Huike (Eka) his teacher, thus realizing in himself the fullness of man’s possible light. He became the third Chinese patriarch of Zen and continued a poor wandering monk. Nothing special.

And he is said to have written this piece—the Hsinhsinming, perhaps the first Chinese Zen document—translated below. The title’s first character Hsin shows a man standing by (his?) words, and is often translated as faith or trust. The second Hsin depicts a heart and has come to mean heart, mind, soul, etc., and sometimes Buddha-nature..

– Richard Clarke (translator)

the Hsin hsin ming - R.H. Blyth

The title of the work may be explained in the following way. First *hsin* is faith, not in the Christian sense of a bold
flight of the soul towards God, a belief in what is unseen because of what is seen, but a belief in that which has been
experienced, knowledge, conviction. Second *hsin*, the mind, is not our mind in the ordinary sense, but the Buddha-nature which
each of us has unbeknown to us. *Ming* is a recording, for the benefit of others. The title thus means a description of that
part of oneself where no doubt is possible. T

…the “Hsinhsinming” itself, seems to me verse, not poetry. It is true that, to parody Keats, the life of Zen is the poetical life, and the poetical life in the life of Zen; this is all we know, and all we need to know. But art in not life . . . The “Hsinhsinming” then, is rather the basis for a theory of poetry, or the philosophic background, an expression of the implicit *raison d’etre* of the composition of certain kinds of poetry, like that of haiku, of Wordsworth and Clare, of Tao Chinnimg (T’ap CH’ien) and Po Chui. . . The poetry is the flower, the “Hsinhsinming” is the roots.

 

       言但若極無十要非一契兩泯一眼夢迷法六不任執大一境無二二前歸多一止莫圓違毫至 三

                  語能不大在方急思切心既其如若幻生無塵好性之道空由咎由見空根言種動逐同順釐道 祖

道如如同不智相量不平不所體不虚寂異不勞合失體同能無一不轉得多不歸有太相有無 僧

斷是此小在者應處留等成以玄睡華亂法惡神道度寛兩境法有住變旨慮通止縁虚爭差難 璨

非何必不十皆唯識無所一不兀諸何悟妄還何逍必無齊能不一慎皆隨轉兩止勿無是天唯 大

去慮不見方入言情可作何可爾夢勞無自同用遙入易含由生亦莫由照不處更住欠爲地嫌 師

來不須邊目此不難記倶有方忘自把好愛正疏絶邪無萬境不莫追妄失相失彌空無心懸揀 信

今畢守表前宗二測憶息爾比縁除捉惡著覺親惱路難象能心守尋見宗應功動忍餘病隔擇 心

信一有極宗不眞虚狐究止萬心得一將智欲繫放小不欲能一纔不須絶遣唯一良不欲但 銘

心即即小非二如明疑竟動法若失切心者取念之見見知隨心有用臾言有滯種由識得莫

不一是同促皆法自盡窮無齊不是二用無一乖自狐精兩境不是求返絶沒兩平取玄現憎

二切無大延同界照淨極動觀異非邊心爲乘眞然疑麤段滅生非眞照慮有邊懷捨旨前愛

不一無忘一無無不正不動歸萬一良豈愚勿昏體轉寧元境萬紛唯勝無從寧泯所徒莫洞

二切即絶念不他勞信存止復法時由非人惡沉無急有是逐法然須卻處空知然以勞存然

信即是境萬包無心調軌無自一放斟大自六不去轉偏一能無失息前不背一自不念順明

心一有界年容自力直則止然如卻酌錯縛塵好住遲黨空沉咎心見空通空種盡如靜逆白