One is Allow Translation and Analysis of the Hsin-hsin ming

·期刊原文
One is Allow Translation and Analysis of the Hsin-hsin ming
Dusan Pajin
Journal of Chinese Philosophy
Vol. 19 1992
Pp.81-108
Copyright@1992 by Dialogue Publishing Company,
Honolulu, U.S.A.
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P.81

Since Leng-chia shi'-tz'u chi was discovered,(1) Seng-ts'an's author-
ship of the Hsin-hsin ming has been doubted, because of the remark that Seng-
ts'an did not put any writings into circulation. Ui (1939:71) proposed that
Seng-ts'an, perhaps, only recited the text, otherwise written by someone else.
Nishitani and Yanagida (1974:103-112) added further argumants, considering
that the text was written in the eighth century-two centuries after Seng-ts'
an; this was accepted as valid by other authors Chapell, D.W., in Lai &
Lancaster, (1983:89).
Contribution of the Hsin-hsin ming
Dumoulin was among the first to recongnise that in many passages the
composition of Hsin-hsin ming is akin to the Avatamsaka sutra, especially
the closing stanzas 30-36- Dumoulin (1963:76).
Acually, there is some resemblance between the concepts of one mind (
staza 12), oneness (stazas 5,6,7), and One vehicle (st. 19) in Hsin-hsin ming,
and equivalent concepts developed in Chinese Hua-yeh. However, the
obviously common subjects of Hsin-hsin ming and Hua-yen are relativity and
interpenetration of time and space dimensions (in stanzas 32-33), equality
of things (st. 33) and the famous "one is all, all is one" principle (st. 35),
which are explained in datail in "Analysis of this text" (sections VII and
VIII). On such grounds we can conclude that this text should be - at least
partly - related with the Hua-yen tradition i.e. not exclusively with Ch'an.
We can outline two significant contributions of the Hsin-hsin ming to the
overall of Chinse Buddhism. The first is "faith in mind", which could be
considered as a "ch'anist" reponse to

the Buuhism of

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faith Pure Land, since the object of faith is no Amitabha, but mind as means
of awakening.
The second contribution is the principle of oneness i-chung(L). It is
particularly mentioned in stanzas 5, 6, and 7. Otherwise, it is the running
isea of the whole text, continually warning against various dualities: likeing
disliking (st. 1, 19, 21), grasping-rejecting (st. 3), conditions (from)-
emptiness (st. 5, 14), motion-rest (st. 6, 21, 26), true-views (st. 10),
right-wrong (st. 11, 23), things (dharmas)-mind (st. 12), subject-object (
st. 13), coarse-fine (st. 15), strange-familiar (st. 18), sense-ojects-
awakedess (st. 19), things dharmas-suchness (st.24), profit-loss (st. 23),
other-self (st. 25, 30), moment-aeon (st. 32), here-there (st. 32), small-
large (st. 33), one-all (st. 35). These dualities should be refuted or
trancended with the perspective of one mind - in emptiness and real suchness.
Broadly speaking, Hsin-hsin ming is an elegent exposition of praj~na (
principles), and dhyana (practice). With approximation we can say that
sections I, V, and VI mostly deal with principles (oneness, one mind,
emptiness, suchness), sections II. III, and IV mostly expose practice,
while sections VII, and VIII dewscribe the results of such practice, and
applied principles.
Problems of translating
In translating ancient religious and philosophical texts, one of the
major problems is to decide - in case it is not a terminus technucus per se as
a terminus technicus. On such a decision sometimes depends not only the
appropriate translation of a particular word, but the proper understanding
of the whole passage, as well. To decide, we should know the tradition of the
text and have in mind the context, as well as previous commentaries, if such
exist (nevertheless, these can also be misleading, since in many cases they
are comments, not for the sake of the tradition to the throughts of their
respective authors).
Ihe second problem is that translator uses the language whose words
have the same ambiquity (colloqial-technical), or a vocabulary

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which itself laccks the necessary technical terms. This can be solved by
using capitals, italics, etc. Also, one of the solution for translating
Chinese Buddhist texts is to use transliterated Sanskrit, in the same manner
as in European philosophy one would use Greek or Latin, instead of native
words, in order to convey the technical meaning and avoid ambiguity.
Now we understand that meaning is developed through use. For example,
for "awakening", or "enlightenment" no one uses capitals; through lengthy
use it is supposed that these will not be misunderstood. But some terms (One,
Way, Void) are still written with capitals. For translations from Chinese
it is still customary to use Sanskrit equivalents to pinpoint the meaning,
or when the terms from European languages are not good enough. For example,
Chinese fa is better translated with Sanskrit dharma, than with "things" (as
we did in this translation).
But to use "dharma" supposes that the reader is more familiar with
Sanskrit than with the Chinese, which,for the average, is not the case.
Wing-tsit Chan remarked that "Without adequate tools to help them, many
translatiors have rendered technical terms in their popular meanings" (Chan,
1972: XI). Fortunately some sixty years ago, Soothill and Hodous (1987) at
least partly, filled the gap for Chinese Buddhist terms with their dictionary.
However, their dictionary was possible thanks to the work done some 1500 years
ago, by generations of Chinese Buddhist, who translated Sandkrit Buddhist
texts into Chinese, using many standardised terms.
In order to proceed with the analysis of the Hsin-hsin ming and its
general meaning in the context of Chinese Buddhism, particularly Ch'an, we
propose a new translation.(2) Originally, the text, as presented in Taishoo
2010, was not divided into stanzas. The translators, exceptors, excepting
Suzuki, were faithful to this form. In the second version of his
translation (in Conze, 1969), Suzuki has added numbers to the stanzas, in
shich he grouped the lines of the poem (his first translation, let it be
remarked, omits four lines of the original, 21-24). In order to make possible
easy reference for the analysis we have also divided the poem in stanzas,
but this "varsification" differs from Suzuki's version. However, in the right

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hand row we have given the numbers of his stanzas in brackers, in order to
make it easy for the reader to make comparisons. For the purpose of easy
reference we suggest a division of the text into eight parts notated with
Roman numerals.
Inscription on faith in mind
I.
1) The best way in not difficule (1)
It only excudes picking and choosing.
Once you stop loving and hating
It will enlighten itself.

2) Depart for a hairbreadth
And heaven and earth are set apart,
If you want it to appear
Do not be for or against.

3) To set longing against loathing (2)
Makes the mind sick.
Not knowing the deep meaning (of the way)
It is useless to quiet thoughts.

4) Complete it is like great vacuity (3)
With nothing lacking, nothing in excess.
When you grasp and reject
There is no suchness.

II.
5) Do not follow conditions, (4)
Do not dwell in emptiness.
Cherishing oneness in the herth,
Everything will stop by itself.

6) Rest to stop motion, (5)
And rest will move you again.
If you are merely in either,
How will you know oneness?

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7) Now understanding oneness (6)
You will miss in two ways.
Expelling beung you will without it.
Following empiness you are always behind it.

8) The more words and thoughts (7)
The more you will go astray.
Stop speaking, stop thinking
And there is nothing you cannot understand.

9) Return to the roof and obtain the purport. (8)
Following the outcome you lose the source.
For a moment turn inward,
And surpass the emptiness of things.
Changes that go on in emptiness, (9)
All have their cause in ignorance.

III.
10) Do not seek the true,
Only abstain from views.
Do not dwell in dual views, (10)
Be careful not to pursue them.

11) The slightest trace of right and wrong
And mind is lost in confusion.
One being is the source of the two (11)
However, do not even maintain the one.

12) With one mind there is no arising,
Then everything is without blame.
No blame, no things. (12)
No arisin, no mind.

13) The subject follows when the object ceases,
The objects is expelled when the subject sinks.
The object is related to the subject (13)
The subject is related to the object.

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14) If you want to know these two
Their origin is one emptiness.
In one emptiness both are equal (14)
Evenly containinf innumerable forms.

IV.
15) Do not differentiabte coarse and fine
And you will not be for or against.
The great way is all-embracing (15)
Neither easy nor difficult.

16) Small views are irresolute, full of doubt,
Now in haste, then too late.
Grasp beyond measure (16)
And you will go astray.

17) Letting go leads to spontaneity. (17)
Essence neither goes nor abides.
Accord your nature with the way
And go free of troubles.

18) Fettered thinking strays from the real,
It darkens, sinks and spoils.
To weary the spirit is not good. (18)
Of what use are strange and familiar?

V.
19) In following the 0ne vehicle
Do not dislike the six sense-objects.
Not disliking the six sense-objects (19)
Turns out equal to perfect awakenness.

20) The wise performs through non-action.
The fool ties himself.
Things are not different,
Ignorance leads to preference.

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21) To use the mind to hold the mind
Is it not a great mistake?
Out of confusion arise rest and disturbance. (20)
Awakening negates liking and disliking.

22) All opposite sides
Lead to absurd consideration.
Dreams, illusionl, flowers in the air (21)
Why strive to grasp them?

23) Profit and loss, right and wrong
Away with this once for all.
If the eyes are not closed (21)
All dreams stop by themselves.

VI.
24) If the mind does not discriminate
All things are of one suchness.
In the deep essence of one suchness (22)
Resolutely neglect conditions.

25) When all things are beheld as even

You return again to spontaneity.
Put an end to the cause (23)
And nothing can be compared.

26) Cease movement and no movement arises.
Set rest in motion and there is no resting.
When both do not make a whole
How will one be for you?

27) Investigate to the end (24)
And there is no principle or rule retained.
Accord the mind with impartiality
Which stops every action.

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VII.
28) All doubts are cleared
True faith is firm and harmonized.
Nothing is detained,
Nothing to remember.

29) Vacuous,enlightened, self-illumined,
Power of the mind is not exerted.
Thought is useless here,
Sense or feeling cannot fathom this.


30) In the real suchness of the thing-realm (25)
There is neither other nor self.
Swiftly to accord with that,
Only express non-duality.

31) In non- duality all is equal, (26)
Nothing is left out.
The wise from all directions
All belong to this teaching.


32) This teaching is not urgent or extensive, (27)
Beyond a moment, or an aeon,
Not here,not there,
Everywhere in front of the eyes.


VIII.
33) Very small and large are equal. (28)
When boundaries are forgotten,
Very large and small are equal,
The limits cannot be seen.

34) With being there is non-being. (29)
With non-being there is being.
If not so -
Do not hold on to it.

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35) One is all, (30)
All is one -
Merely with such ability
Worry not for finality.

36) Faith in mind is non-dual. (31)
Non-duality is faith in mind.
Discourse here stops -
With no past, present, future.

Analysis of the text

Now we shall proceed with the analysis of the text, section by section (
I-VII), explaining technical terms, their meaning in the context of Chinese
Buddhism, and the main ideas of the text. When necessary we shall also reach
for the wider context of Indian Buddhism, in order to explain the history of
certain concepts.
I Hsin-hsin ming mentions faith hsin(A) in its title and in the
concluding stanza 36. We know that faith (skt. 'sraddha) in Buddhism is one
of the five qualities for making progress on the path (skt. marga). Various
texts speak of faith in Buddha (Tathagata), the Buddhist doctrine (Dharma), as
well as Buddhist assembly(Sangha). In certain Mahayanic texts (
Sukhavativyuha, Mahayana'sraddhotpada, Amitaayurdhyaana) faith has been
promoted as a principal quality, and an agent of salvation. Jayatilleke (1963)
has indicated three aspects of faith in early Buddhism: affective, conative,
and cognitive. In later Buddhism a theistic aspect of faith is introduced,
and faith is redefined. 'Sakyamuni as a historical person is enveloped by a
deified transhistorical Buddha. Former faith that Sakyamuni attained an
awakening, which is under certain conditions and precepts repeatable for other
Buddhists, has been transformed into a faith (related with worshipping and
reverence) that salvation is based on a transcendental, omnipotent,
transhistorical principle (Buddha, with his emanations).
With this background, "faith in mind" is a original contribution of
Hsin-hsin ming. It introduces the meditative aspect of faith, based on

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mind doctrine affirmed in Ch'an. To have faith in mind means to have faith
that awakening will follow when the mind "returns to the root" and stops
discriminating. It is based on a common denominator present in all sects of
Ch'an tradition: "Mind is the root of the myriad phenomena.(3) . .. If
you can completely comprehend mind, the myriad practices are completed" (Zen
Dawn, 1986: 81).
If the first stanza of Hsin-hsin ming we encounter refutation of
dualities. Perhaps, the author - whoever he was - was aware of the paradox,
rather common in Taoism and Ch'an, when he said that the best way is not
difficult, under the condition which is most difficult for humans: to stop
loving and hating, picking and choosing.
The first four stanzas bear a definitely Taoist influence (compare Lao-
tzu, I). They banish feelings and duality, connecting the eay with vacuity (
hsu(D)) and deep meaning (hsuan chih(E)). In relation to vacuity (hsu)(D)
we should emphasize the difference in meaning between this character as used
in Taoism, and the meaning of emptiness (k'ung)(M) in Buddhism. Lao-tzu (Ch.
II) proposes the ideal of a "vacuous" (hsu) heart for man, that is, of peace
and purity of mind, freedom from worry and egoity. To maintain this vacuity (
according to Lao-tzu, Ch. 15-16) is to be open for the tao and its way, "
open and broad, like a valley." It means to keep the receptive, feminine
aspect of mind, in order to be able to accord with the tao. Emptiness (k'ung)
will be explained later in relation to stanzas 5, 7, 9 and 14.
In the first line (st. I) we decided to translate chih-tao(F)
as "the best way". Blyth has suggested "great way" which is not wrong per se,
but since in stanza 15 we already have ta-tao (G) which must be "great tao",
it was unreasonable to use the same word for different characters. In this
translation we have been - as far as possible - faithful to the principle that
the same character should be translated with the same word and vice versa: a
different character with the different word. Other translators
decided to use "perfect way" as equivalent for chih-tao. This is not wrong,
but "perfect" also denotes something that has been brought to the end,
finished. However, speaking of the way, we have something that has yet to
be threaded. That is why we made an option for the "best way." On the
other hand we have reserved "perfect" as equivalent for

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cheng.(H) which appears in stanza 19. We understand that the "way" (which
is spoken of in the first four stanzas) is not the Taoist tao, but the way
of Buddhism (skt. maarga). With stanza 4 we leave the Taoist tones since the
"great vacuity", which is a Taoist expression, is related with such Buddhist
peculiarity as is "suchness". In the fourth line of the stanza 4 Waley
missed the meaning of juI he takes the colloquial meaning (so), instead of
technical (Buddhist) meaning (suchness, thatness, skt. tathata).
II) Stanza 5, and the last two lines of stanza 4 are important because
they introduce several terms and ideas of overall importance for teh whole
text. First, this is grasping (ch'u,(J) skt. upadana).(4) With grasping
and rejecting suchness cannot appear. Same goes for the duality of
following conditions and dwelling in emptiness. Conditions (yuan(K), skt.
pratyaya), or conditioning factors, are mental activity and external objects.
Not to dwell in emptiness means that practice of meditation can become one-
sided if attachment is developed for emptiness, peace and purity of meditative
absorption. This is a recurrent warning in all schools of Ch'an. That is why
our text puts accent on oneness (i-chung(L)), which is also the main subject
in stanzas 6 and 7.
Stanzas 5 and 7 (in contrast to stanzas 9 and 14) speak about
emptiness (k'ung(M)) in practice of meditation, which can become a pitfall. In
stanzas 9 and 14 emptiness is considered from the prajna-perspective, as an
essential trait of the world and conecting principle of all opposites, all
dualities. On the other hand, one should not dwell and abide in emptiness
during meditation (stanza 5).
"When working on Zen, the worst thing is to become attached to quietness,
because this will unknowingly cause you to be engrossed in dead stillness.
Than you will develop an inordinate fondness for quietness and at the same
time an aversion for activity of any kind" (Po Shan, in Chang, 1970:95).
Stanza 6 accentuates the overcoming of duality between rest and motion which
is a subtle obstacle. "If one abandons deconcentration in order to seek
concentration, what he will attain is the deconcentration but not
concentration. If one turns back on impurity in order to get purity, he will
get impurity but not purity" (Seng-ch'ou, in lai and Lancaster, 1983:57). It
is interesting to note the fourth line of stanza 7 which expresses that
emptiness (in prajna-sense) is definitely

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out of reach from dhyana-perspective. This has to do with the dynamics of
meditation. If one seeks emptiness trying to reach rest, he always seems one
step behind, until he realises that emptiness is the common and conecting
principle of rest and motion, being and nothingness.
In Hsin hsin ming there is no explicit mentioning of meditation.
However, sections II and III can be considered as "meditation sections".
They contain admonitions on correct meditation practice, its possible mistakes
and pitfalls. Stanzas 8 and 10 speak of stopping the internal monologue and
the related thinking. Returning to the root and turning inward are related
with such stoppage - otherwise they would just be an introversion.
III) The first two lines of stanza l0 introduce two important
technical characters: chen(N) which also appears in stanza 18, meaning true,
real, and chieh,(O) meaning view (skt. drsti). The course toward awakening
is not related with the mind in search for new truths. Such search only
multiplies dual views, leading to a road without end. That is why the
admonition "abstain from views" is given as one of the main principles of
the meditative via negativa.
Stanzas 11-14 return to the theme of oneness and duality. The first
line of stanza 12 puts in focus oneness of mind, or one-mind (i-hsin(C) skt.
eka-citta). We find that eko-citta is mentioned back at the time of Asanga,
who speaks about it in the context of thi fifth perfection (dhyana-paramita)
of the paramita-yana (cf. Suzuki, 1970:70). One Mind is also mentioned in
the Surangama as a doctrine which enables one to
overcome dualities, understand senses as a part of bodhi, and attain
imperturbability (acala) - 'Sura'ngama (1969: 54, 125).
In Chinese Buddhism one-mind concept is exposed by Hui-ssu (VI cent,) in
"The Method of Concentration and Insight", which belongs tothe T'ien-t'ai
school: "...All dharmas are but one mind. Therefore there is no
differentiation in itself, for differentiation is the one mind. As the mind
involves all functions, the one mind is differentiation. They are always the
same and always different" (in W-T. Chan, 1972:403).
One mind doctrine was especially elaborated in the Awakening of Faith
in the Mahayana (Ta-ch'eng ch'i-hsin lun, trans. by D.T. Suzuki, Chicago
1900). Here one mind appears as suchness (tathata) in its pure

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form, and as samsara when it falls under conditions. Fa-tsang has written a
commentary on the Awakening of Faith. For him, one mind is the unchanging,
undifferentiated, non-dual basis of all experience: deluded and awakened(
Wright, 1986: 24).
In Hsin hsin ming one mind is considered in a meditative context rather
than as a metaphysical concept. It is a state of mind free of duality.
IV) In the second line(5) in stanza 17 we encounter character t'i(V) (
essence, substance) which usually goes in pair with yung(X) (function,
application). It is an important concept in Buddhism and other schools of
Chinese philosophy. Character yung appears also in our text (in stanzas 18 and
21), but the context suggests a colloquial rendering.
Peculiar for our text is that (in stanza 12) it focuses blame (chiu(S)
) as a factor that binds mind to things and arising(sheng(T)). This
relatedness of the subject and object is underlined in verse 13.
In order to avoid duality, Hsin-hsin, ming once more (stanza 14)
focuses emptiness as the origin of both. Now comes the second stage of
cultivating the mind: it consists in applying yung) which is now changed
through this meeting with t'i. This means that yung itself would be different
after its meeting with t'i (the meeting is expressed by the "onemind"). That
is, yung is changed when mind understands its relation with things (fa,
dharma) - how is it influenced by things and how it influences things. Then
the mind is free from things, as well as from its previous yung (function,
application); it now functions in the world, but is not influenced and
affected by the world. The new functioning in the world is exposed in part
IV (stanzas 15-18) of the Hsin-hsin ming; there it is said what is and what is
not peculiar to such free functioning.
In the third line of stanza 17 we encounter a Taoist maxim of according
with tao, but we should give it a Buddhist reading: accord your nature with
the Buddhist way (path - skt. marga).
V) The fifth part opens introducing the One-vehicle (i-ch'eng(Y), skt.
eka-yaana).(6)
1) In China we encounter the subject of One vehicle (i-ch'eng(Y)) in
Hua-yen school. As other teachings in that school, it calls upon the
authority of Avata.msaka sutra. However, here we have an interpretation
differing from Mahayana. In Fa-tsang's Treatise on the Golden Lion we

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find an exposition of various schools and Buddhist doctrines in a five-level
gradation. The Hinayaana doctrine includes all Theravada schools, the initial
doctrine of Mahaayana includes Madhyamaka and Yogaacaara, the final doctrine
of Mahaayaana is given by the T'ien-t'ai school, the Mahaayaana doctrine of
sudden awakening is given by Ch'an, and the Yuan (rounded, complete, all-
inclusive) doctrine (yuan-chiao (C)) of the One vehicle is given by Hua-yen
School. What is this all-inclusive teaching of the One vehicle? "When the
feelings have been eliminated and true substance (t'i) revealed, all becomes
an undifferentiated mass. Great functions (yung) arise in abundance, and
whatever it does is real (absolute, chen(N)). The myriad manifestations,
despite their variety,interfuse without disarray. The all is the one, for both
are similar, being empty in nature. And the one is the all for cause and
effect clearly take course. In their power and functions each implies the
other. They spread out and roll up freely. This is called the all-inclusive
doctrine of the One vehicle", (compare slight variations in translations of
this passage - Yu-Lan 1983: 1I, 347; Chan 1972:410; Chang 1970:227)- Taisho,
1880).
How how does this Hua-yen understanding of the One vehicle stand in
relation to Hsin-hsin ming?
We can find this "one is all, all is one" principle, and the Hua-yen
teaching of mutual penetration and identity, in stanzas 33, 34, and 35.
Therefore, the One vehicle in Hsin-hsin ming is open toward six
senseobjects (lu chang, skt. sad guna), six qualities (or "six dusts"), that
appear in conjunction of objects and sense organs including reason. Perhaps,
it is the "dust" which was supposed to be wiped from the bright mirror of
the mind in the verse by Shen-hsiu, while Hui-neng said that Buddha-nature
is forever pure and cannot be defiled by "dust."
The integrative, monistic standpoint - similar to Hua-yen - is obvious
from the third and fourth line of stanza 19. This is where the One vehicle and
the one mind doctrine meet, because one mind has two aspects: one is suchness
seen in perfect awakeness, the other is origination and cessation with six
sense-objects.
2) Stanza 21 speaks of possible mistakes related with meditative
practice. One can find similar instructions in earlier texts, as is '
Surangama sutra.

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'Surangama and Hsin-hsin ming are cautious and give warnings against
the possible misuse of meditative process. With the first two lines of stanza
21 compare two lines from 'Surangama (1969:1 17):

"If mind be set on searching for the mind, that which
At heart is not illusion becomes illusory".

This subtle obstacle wa's a matter of special attention in Buddhism,
especially Ch'an. For example, in a text of similar title [Hsin ming; for
Me Rae (in Cimello 1986:208), this text has been falsely attributed to Fajung-
Sorensen (1986: 105), associates the text with Fa-jung and the Niu-t'ou] :

"If you wish to attain purity of mind,
then make effort in the context of no-mind (. . . )
To maintain tranquility with the mind is
still not to transcend the illness of ignorance,"

(in Gimello and Gregory, 1986:208; H. Sorensen, 1986:106).
It is worth mentioning that in Hsin-hsin ming we do not find one of the
common technical terms of Ch'an - especially of the Southern school -
namely, wu-hsin:(e) The author of our text had much mole affmity for one-
mind (i hsin(C)), and wu-wei(f) (non-action; stanza 20), which is part of
the Taoist legacy ("no mind," which is found in stanza 12, is actually pu
hsin(g)). Speaking about Taoist legacy we should say that besides the
general influence felt in part I of the poem, it is also present in using
the typical Taoist term non-action (wu-wei(f)). We also find tzu jrn,(h)(
spontaneity) in stanza 17(which has a completely Taoist meaning), and in
stanza 25. This is in line with the Ch'an principle developed under the
Taoist influence to stress spontaneityat the expence of rules, or discipline.
3) In Hsin hsin ming we cannot find any trace of the debate between
the concepts of gradual and sudden awakening. We know that the concept of
sudden awakening was already present in Indian Buddhism (one moment
awakening). However it seems that this concept was not

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concurent, or opposed, to the idea of gradualness in Indian Buddhism.(7) In
China the debate lasted several centuries from the begining of the fifth until
the end of the eighth century, with certain lapses. It started before Ch'an
was recognized as a separate school, but was most fervently pursued in Ch'
an, especially after the division, between the Northern and Southern
schools.
The first person - in China - who confronted sudden with gradual
awakening, was Tao-sheng (ca. 360-434). This arose opposition of Huikuan,
who, like Tao-sheng, was also a disciple of Kumaarajiva. The debate
continued through the fifth century. We will skip over the fine arguments of
this debate and give attention to only one remark which is relevant for our
inquiry. That is the difference between faith and understanding in terms of
"gradual" and "sudden". One of the arguments in favour of the doctrine of
sudden awakening was as follows: "Enlightenment (ming(l)) is not to be
gradually reached, whereas faith (hsin(A)) arises (gradually) from
instruction. What do I mean by this? Faith arises and is strengthened in
daily progress, but enlightenment is not gradual" (The Discussion of
Essentials, compare Liebenthal, 1948: 187, and Yu-Lan, 1983: II, 278). The
argument in favour of suddeness is that awakening is one: non-dual and non-
divisible. This would mean that faith-in:mind (hsin-hsin(k)) appearing in
stanza 36 as non-dual, is not the same as divisible (and gradual) faith
mentioned in this debate (the character hsin(A) is the same). Hsin-hsin ming
mentions neither sudden awakening (tun wui) nor gradual awakening (chien-wu(
j)), which were already in use at the time of Tao-sheng (i.e. three
centuries before the supposed time of Hsin-hsin ming). Its author deemed as
unnecessary to specify in terms of gradual or sudden complete awakenness (
cheng-chiieh(Q)), and awakening (wu(p)).
The sixth century was an intermezzo. In the seventh century the debate
between the doctrines of gradual and sudden awakening burst with new
strength in an encounter between Shen-hsiu and Hui-neng, and in the division
of Ch'an (Northern and Southern sect).
By the end of the eight century, in 794 A.D., there was also a debate
on international level, held in Tibet, between Kamala'sila from India, who was
representing the orthodox gradual doctrine, and the exponents of Ch'an from
China, who argued in favour of the doctrine of sudden en-

P.97

lightenment (vide Gomez, in Lai and Lancaster, 1983).
It should be noted that in Hsin-hsin ming we find altogether two terms
related with awakening - cheng-chueh(Q) (stanza 19) and wu(P)(stanza 21).
In Chinese Buddhisma(8) ming(1) (enlightenment) was used at least from the
time of Tao-sheng (cca 400 kD.), as a synonym for wu.(P) This speaks for a
conclusion that the Chinese introduced the term "enlightenment" to
Buddhism. We also encounter this character in Hsin-hsin ming, although not in
a noun-sense (enlightenment). In stanza 1 (fourth line) it is used as a
verb (enlighten) and in stanza 29 as an attribute (enlightened).
Chueh(m) means "awakenness" as a permanent accomplishment (for details,
vide Karlgren, 1974: 167), while wu(P) means "awakening." It is obvious
that these two were used as technical terms - cheng-chueh meaning perfect
awakenness (skt. sambodhi), and wu, meaning awakening bodhi). Speaking
about these matters, Chang (1970: 162-3) remarks that wu "as shown in the
Zen tradition, to denote the inner experience of the awakening to the prajna-
truth (the truth realised through transcendental wisdom), is not the same as
that of cheng-teng-chueh (samyaksa.mbodhi), which is the final and perfect
Enlightenment of Buddhahood. Ch'an Buddhists seldom talk of cheng-chueh (sa.
mbodhi) or speak of their Ch'an experience as chueh (bodhi). Although chueh
and wu are very close, a difference still exists between them. Wu refers more
to the awakening experience in its immediate sense, while chueh denotes
permanent and complete enlightenment .... However, these experiences are
different only in degree of profundity, not in essence, or in basic
principle."
It is also worth noting that in Hsuan-tsang's doctrine of Mere Ideation
(VII cent.), in Fa-tsang's Hua-yen, and in T'ien t'ai we find chueh rather
than wu(Yu-Lan, 1983: II, 337, 356, 381).
VI) In stanza 24 we encounter two important terms - one suchness (i-ju(
n)) and conditions (yuan(k)). We have already mentioned the second term,
which is also found in stanza 5 with the same meaning (skt. pratyaya; pali,
paccaya - root-conditions: greed, hate, delusion etc.). Speaking about
suchness, we find altogether three variations of this term in Hsin-hsin ming.
In stanza 4 we find "suchness" (ju(I)), in stanza 24 "one suchness", and in
stanza 30 "real suchness" (chen-ju,(o) skt. bhuutata-

P.98

thata). The first and the third are well known in Mahaayaana tradition, but
the second seems to be an innivation of the author of Hsin-hsin ming.
VIII) Stanzas 28-29 can be compared with Seng-chao: "...Sage harbours(
no desires, his mind is like an) empty hole: there are no perceptions nor
thoughts. Indeed, though living in the midst of our everchanging world, he
remains completely detached..." (Liebenthal, 1948:109).
In the first line of stanza 30 we find two highly technical terms:
real suchness(chen-ju), and thing-realm, or totality of dharmas, fa-chieh(d)(
skt.dharmadhatu). These concepts have been used in Mahaayaana, and also in
Mind-only school, T'ien t'ai, and Hua-yen. In Ch'eng Wei-shih Lun Hsuan-Tsang
gives the following definations, "Chen means genuine and real. It
indicates that it not baseless and false. Ju means constantly thus. The
meaning is that genuine reality remains, under all conditions, constantly thus
in its nature" (quoted in Yu-Lan, 1983: II, 331). T'ien t'ai school gives
a slightly different meaning: it is that of all the single mind only. This
single mind is therefore called chen-ju (genuinely thus). Anything external
to it is neither genuine nor thus, but consists only of false and diverse
appearances" (quoted in Yu-Lan, 1983: II, 361).
In stanza 30 an dfirst two lines of stanza 31, we find the relation
between real suchness (chen-ju), non-duality(pu-erh(r)), equality(g)(t'ung(u))
and totality (nothing is left out) of the thing realm (fa chienh(d)). The
connecting experience between the "meditative"(dhyana) and "wisdom"(prajna)
aspects is the negation of the difference between other (t'a(s)) and self (
tzu(t)). In mediation this is the experience of non-obstruction between ego
and non-ego, when all is free of marks (in a Buddhist context it would not
be consist to say that the eqo has become all-inclusive with fallling off of
the ego boundaries, because ego is also without marks). In "wisdom" sense this
means that in real suchness it is not possible to mak eany distinction -
therefore, the realm of things (fa chieh(d)) where nothing in left out, is
experienced as non-distinctive totality, or oneness.
Stanza 32 expands (makes explicit) this experience with
interpenetration (and transcendence) of time (urgent, moment, aeon) and space

P.99

dimensions (extensive, here, there, nowhere, everywhere). This has also
been explained by Fa Tsang in Hua-yen Yi-hai Pai-men: "Since a single
moment has no substance of its own it becomes interchangeable with the great
aeons. Because the great aeons have no substance they also embrace the
single moment" (quoted in Chang, 1972: 160).
Non-duality (pu-erh(I)') deserves separate comment.
We find it in several stanzas (30, 31 and 36). It is also related to
oneness (i-chung(L) - one kind), in stanzas 5, 6 and 7. Non-duality(skt.
advaya, advaita) was the favorite principle in many schools of Indian
philosophy, including Buddhism. In Buddhism this has been exposed in
various texts, mostly of Mahayaanic origin.
In Ashtasahasrikaprajnaparamita (Ch. XVI) it is said that the "
suchness of the Tathagata and of all dharmas is one suchness, non-dual (
advaya), not divided (advaidhiikaara)."
In Abhisamayalamkara (Ch. VII) we find the "momentary intuition of non-
duality." The commentary says: "This form of momentary intuition represents
the state when the bodhisattva, having during a long period of time made it
his habit to negate the double aspect of the elements (as subjective and
objective), has this double representation completely removed" (Obermiller,
1933: 83).
In Gandavyuha, when Sudhana reaches Maitreya he is introduced to a
dwelling place of those who delight in emptiness and in experiencing: the
interpenetration of all the ages of universe; the entrance (anuprave'sa) of
one into all, and all into one; the non-obstruction (anavarana) of all
phenomena; the non-duality (advaya) of all Buddhas.
At the climax of Vimalakirtinirde'sasutra, thirty-two bodhisattvas
explain in words the principle of non-duality, each one setting forth the
solution of a pair of opposites ("coming" and "going", purity and impurity,
samsara and nirvana). Manju'srii states that non-duality can be entered
only by abstaining from words and thoughts.
VIII) Stanza 33 extends the principle of non-duality to the large and
small. On this subject Fa-tsang says in Hua-yen Huan-yuan Kuan: "When we see,
for example, the height and width of a mountain, it is mind that manifests
this largeness; there is no largeness apart (from mind). Or when we see the
utter tinyness of a particle of matter (gu.na), here again

P.100

it is mind that this tinyness. . . " (quoted in Yu-Lan, 1983: II, 348).
Speaking about influences between Hua-yen and Ch'an, Suzuki lond ago remarked:
"While scholars of the Avatamsaka school (Hua-yen, D.P.) were making use of
the intuitions of Zen in their own way, the Zen masters were drawn
towards the philosophy of Identity and Interpenetration advocated by the
Avatamsaka, and attempted to incorporate it into their own discourses. . ..
The influence of Avatamsaka philosophy on Zen masters grew more and more
pronounced as time went on, and reached its climax in the tenth century
after the passing of Tsung-mi, the fifth patriarch of the Avatantbaka school
in China" (Suzuki, 1970: III, 19-20).
In Hsin hsin ming we can also find traces ofthis yncretism, especially in
the last seven stanzas. The relationship between Hua-yen and Ch'an has
been sensed by contemporary authors, like Gimello, who remarks: "One
frequently encounters in Hua-yen thought difficult issues which might better
be understood if only one knew their true relationship to meditative
cultivation" (R.M. Cimello: "Early Hua-yen, Meditation, and Early Ch'an:
Some Preliminary Remarks," in Lai and Lancaster, 1983: 155). Same could be
said of most of the stanzas in Hsin-hsin ming.
In To-ch'eng Chin-kuan Fa-men of the T'ien t'ai school we can also find
similar ideas on large and small, as in stanza 33.

"The mind, being single, has neither largeness nor
smallness. The hair-pore and the city both embody
the single total mind as their substance. From this
we should realize that the hairpore and the city are
integrated in substance and everywhere the same.
For this reason the small admits of the large; thus
there is nothing large that is not small. The large
integrates the small: thus there is nothing small that
is not large. Because there is nothing small that is not
large, the large may enter the small, yet is not
diminished. Because there is nothing large that is not
small, the small may contain the large, yet is not
increased" (quoted in Yu-Lan, 1983: II, 372).

However, the idea of relativity of small and large has been
intro-

p.101

duced to the context of Chinese philosophy some thousand years before, by
Chuang-tzu and Hui-shih. Chuang-tzu(in ch. XVII, "Autumn Floods") observes
that "From the point of view of differences, if we regard a thing as big
because there is a bigness to it, then among all the ten thousand thing
there are none that are not big. If we regard a thing as small because
there is a certain smallness to it, then among the ten thousand thing there
are none that are not small" (The Complete Works of Chuang hu, trans. by B.
Watson, Nei York: Columbia Un. Press 1968., p. 179). The other concept that
connects Hsin-hsin ming and Chuang-tzu is equality (t'ung).(U) Chuang-tzu
speaks of equality of things in ch. II: "Whether you point to a little stalk
or a great pillar, a leper or the beautiful Hsi-shih, things ribald and
shady or things grotesque and strange, the Way makes them all into one.
Their dividedness is their completness, their completeness is their
impairment. No thing is either complete or impaired, but all are made into bne
again" (Ibid, p. 40-1). And then he adds: "There is nothing in the world
bigger than the tip of an autumn hair, and Mount T'ai is tiny. No one has
lived longer than a dead child, and P'eng-tsu died young" (Ibid. p. 43).
Nevertheless, we should note the difference between Chuang-tzu and
the Hsin-hsin ming. For Chuang-tzu everything is equal because (a) tao is
the equalizer of everything, and (b) everything is appropriate in
relation to its kind, environment, and context. In Hsin-hsin ming
everything is equal because of emptiness and suchness.
In stanzas 34 and 35 Hsin hsin ming exposes the interpenetration of
being (vu(U)) and non-being (wu(v)),(10) of one (i(X)) and all (i-ch'ieh(y)).
With stanza 36 the discourse is brought to the end, because the
subject is pronounced as beyond time (past, present, or future).

NOTES

1. Leng-chia shih-tz'u chi is one of the Tun Huang
manuscripts - Pelliot 3436 and Stein 2054. It was disovered
in 1926, and later included in Toisho. 85. 1283-1290.
Yanagida Seizan has published a critically edited version
with a Japanese translation in Shoki no Zenshi I, Zen no
Coroku 2 (Tokyo, 1971:

p.102

49-326).
2. To our knowledge, there already exist five translations of the
Hsin-hsin ming in English. The first translator, D. T.
Suzuki, has published two versions of his translation (one in
Suzuki 1970; the other in Come, 1969). The second t
translation was done by A. Waley (in Conze, 1954), the third
by R. H. Blyth (19601, and the fourth by L. K. Yii (1971).
The fifth, anonymous translation, can be found in a manual
published by the Zen Center in Rochester (Doily Chants,
1985).

At first it seemed that we could use one of these as the basis for a new
analysis of the poem, but after closer scrutiny it was obvious that none of
the existing translations was adequate for the purpose. The fifth
translation is a rather free rendering made for immediate purposes in a Zen
Center. Of the other four, some are inconsistent in translating Buddhist
technical terms (translations by Blyth and Yu), while Suzuki's translation
occasionally introduces terms which seem to be part of a technical
vocabulary (Absolute Reason), but actually belong to Hegelian
philosophy, rather than Chinese Buddhism. Waley's translation is faithful,
except in technical terms Perhaps he lacked the knowledge of Buddhist
tradition and therefore translated technical terms as quasi-technical (in
stanza 19, True Perception, instead of perfect awakenness; in stanza 21,
Wisdom, instead of awakening).

Free German translation was made by Ohasama-Faust (1925), in Zen, der
lebendige Buddhismus in Japan, Gotha Translation-interpretation by Keiji
Nishitani can be found in Trailing Mud and Dripping Water, New Mexico 1984.

3. Besides mind (hsin) in Hsin-hsin ming we find two other
related terms: hsing(q) (nature, in stanza 17) and shen(p)
(spirit, in stanza 18). Rawlinson ("The Ambiguity of the
Buddha-nature Co ncept in India and China", in Lai and
Lancaster, 1983: 259-279) has listed the whole gamut of
Chinese terms used for translating Buddhist Sanskrit terms
4. Chu(J) is a technical term for grasping, clinging or
attachment which is understood as an intensified form of
thirst or craving (skt. tanha).
5. In the second line of stanza 17 we also find character chu(b)
which is a technical term for stages (skt bhumi) on the
bodhisattva path. If we read it in this sense it would mean
that the essence is not related to stages and that is in
accordance dith the concept of awakening which refutes
stages However, since Hsin-hsin ming gives no special
reading: to abide, dwell Blyth (1972:79) has misunder-
stood the second line of stanza 17, translating t'i as 'activity'. 6. One
vehicle has an interesting history in Indian Mahaayaana on which lately

p.103

have written D.S Ruegg ("The gorra, ekayana and
tathagatagarbha theories of the Praj~naaparamitaa according
to Dharmamitra and Abhyakaragupta") and A Kunst ("Some
Aspects of the Ekayana"X both in Lancaster (1977).

In various Mahayana texts the subject of One vehicle is
interpreted differently. In 'Sri-Mala (Wayman, 1974) and
Lotus sutra, Ekayaana is identified with Mahaayaana, as
yaana that incorporates ah vehicles It also taker
tathaagatagarbha as an explanation for the thesis of One
vehicle: embryo of the Tatha gata is present in every sentient
being, and (potentially) they areall Buddhas which means
that tathaagatagarbha is the bads of only one vehicle - the
vehicle of the tathaagaras Finally, samyaksa.mboddhi is
one, not various or different in relation to yaanas.

The gist of the interpretation in various sutras or
their commentaries is that the three yaanas pertaining to
'sravakas, pratyekabuddhas and bodhisatvas is
fundamentally Eka-yaana pertaining to Buddhahood. The
basis for this is that ail-aspiring Buddhists are of one
gotra (lineage), and have tathaagatagarbha (embryo of
tathagatha "No system postulating (different) vehicles
indeed exists (in certain meaning): I teach that the
vehicle is one (ultimately). But in order to attract the
childish I speak of different vehicles". (La^narasutra,
of.Ruegg, in Lancaster, 1977:295). (One vehicle doctrine
in the context of Japanese Buddhist thought was reviewed by
Kiyota, 1967).
7. We know that Indian Buddhism has elaborated a broad spectrum of ideas on
these matters. We find altogether some six sanskrit terms related to this
subject. First is (a) boddhi-citta which designates the cognition of the
necessity to step on the path (maarga) and the decision/will to thread it. It
is the power needed to thread the path, whether itis defined in terms of an
arthat, or a bodhisattva However, these are supposed to differ - the first
one is bent on attaining an awakening for himself, while the other is supposed
to attain
it in order to lead others to the path, and awakening.

b) Bodhi is awakening. It mealls the full understanding
(what was previously an aspiration) of the Buddhist truths (whether in
Theravada, Mahayana or Tantrayana tradition), inner transformation of
cognitive, emotional and volitional faculties, and a transition to
unconditioned (not bound by karma) existence. It is sometimes described
as "reaching the other shore", or "turning about in the deepest seat of
consciousness", or "breaking through" the bondage of ignorance and karma.
Bodhi is derived from the root budh, which means to awake;
therefore it is correct to translate it as awakening, and less
correct as enlightenment.

However, light is related with awakening in some sutrss and tantras,
principal-

p.104

ly in two forms First is the Light of the all-powerfull Buddha, which
enlightens and awakes sentient beings Second is the individual inner light of
the mind. Under delusion it appears as false thinking, but after awakening
it turns into true light, radiant wisdom.

c) Sa.mbodhi is (supposed) to mean complete awakening d) Samyak-
sambodhi is "right complete awakening", and (e) anuttara-samyak-sambodhi is
"ultimate right complete awakening". However, these terms were not used
consistently. For example, (b) and (c) were sometimes used as synonyms, as
well as (d) and (e). Perhaps we can better understand this from the point
of actual practice of meditation. First, it was understood that awakening can
be a repeatable fluctuating experience of various depths qualities and
durations. Therefore, there existed a practical need for terms which would
designate experiences of various quality. Besides it was supposed that the
awakening of a Buddha is somewhat different in relation to the awakening of
aspirants (arahants, bodhisattvas). Samyak-sambodhi (pali, samma-sambodhl)
was in Theravada a designation for awakening of a Buddha; later it was
anuttarasamyak-sa.mbodhi.

In Mahaayaana there was also a tendency to use different terms for awakening
of a 'Sravaka, Pratyekabuddha, Bodhisattva and Buddha, in order to underline
the supposed difference in kind and quality.

However, divisions of the path, meditation, insight, and of awakening,
provoked a reaction, which derived its reasons partly from theory and partly
from practice. From the theoretical point it was considered that
awakening, after all, must be "in one piece", apart from the preceding "
not yet complete" forms;
otherwise, it would fall under ordinary undertakings which are condi-tioned,
relative, and a matter of accumulation. From the practical point it seemed
that the practicing Buddhist is lost in a complex maze of an endless
accumulation of merits, insights, wisdoms samadhis and awakenings. One
could expect a reaction to this, in order to put things back in pristine
simplicity and proclaim that there is after all an only one vehicle (Eka-
yana), one germ of the thus-come (tathagata-garbha), one
nirvana and one awakening, which is spontaneous instant and sudden As
Lankavatara puts it: "It is reached suddenly and intuitively as the '
turning about' in the deepest seat of
consciousness; it neither enters nor goes out - it is like moon seen in
water." Thus, sudden awakening, that was to cause so much turbulence in Ch'an,
was already at stake in Indian Buddhism (see L.O. Gomez: "indian
Materials on the Doctrine of Sudden Ennlightenment:' Lai and Lancaster, 1983)
.

The Sanskrit term, introduced in Abhisamayalamkara, was eko-ksana-abhisam-

p.105

bodha - complete-awakening-in-one-moment, a final
removal of even the subtlest defilement and ignorance,
attained in a thunderbolt-like (vajoparama) samadhi
(Obermiller, 1933: 44). This momentary intuition is said to
be the end of the bodhisattva path. It is an intuition of
ultimate norrduslity (advaya) (Obermiller, 1933: 83).
It is supposed to be the end of a progressive (gradual)
process of intuition (anupurva-bhisamaya). In such a
context "gradualness" and "suddenness" were not
concurent, but compatible parts of the same (and one)
process. The final realization is a matter of moment, but this
moment and suddenness have to be prepared through a
gradual building up. This can be seen even in Ch'an of the
Southern school Sometimes decades of training were
necessary for "sudden attainment", and integrating t'i
(essence) with yung (function) was for the most part a
gradual process.
8) This character has a long history in Chinese philosophy. It
was introduced back at the time of Lao-tzu: "All things,
howsoever they flourish, return to their root. This return
to the loot is called quiscence, which is caned the invariable.
To know this invariable is caned enlightenment (ming)." Tao
Te Ching, XVI 9.
9) Equality or sameness (t'ung, skt. samata) of all things is one
of the favorite subjects in Hsin-hsin ming. Cook(1977:49)
observes that equality of things "was attained in Indian
Buddhism primarily by reducing all things to the common
level of insignificance, and is attained in Hua-yen by raising
all things to the common level of supreme value". We cannot
say that Hsin hsin ming applies either of these standpoints,
In stanza 14 we see that dualities are equal on basis of
emptiness which is their common "ground". In stanzas 3031
equality is based on suchness and non-duality. In verse
33 equality appears when boundaries and limits are seen as
conventions Thus equality is here neither equality in
insignificance or in value.
10) Compare Hsin-ming: "If one puts an end to the two
extremes (of being and not being), than one will be both
bright and clear". In this and many other lines we find
similarities between the Hsin hsin ming and the Hsin ming,
which was commented and translated by Sorensen, 86:101-
120.

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A&B) hsin-xin X) yung - yong
C) i-hsin - yi-xin Y) i-ch'eng - yi cheng
D) hsu-xu c) yiian chiao - yuan jiao
E) hsuan chih-xuan zhi e) wu-hsin-wu-xin
F) chih-tao - zhi-dao i) tun-wu- dun-wu
G) ta-tao - da-dao 1) ming-ming
H) cheng-zheng k) hsin-hsin - xin-xin
I) ju-ju j) chien wu - jian wu
K) yuan-yuan Q) cheng-chueh - zheng-jue
M) k'ung - kong P) wu - wu
f) wu-wei - wu-wei n) i-ju -yi-ru
U) t'ung-tong o) chen-ju - zhen-ru
N) chen-zhen r) pu-erh- bu-er
O)chieh-jie d) fa chieh - fa jie
h) tzu-jan- zi-ran s) t'a - ta
R) fa-fa t) tzu-zi
S) chiu-zhiu q) hsing-xing
T) sheng - sheng p) shen - shen
V) t'i-ti J) chu-zhu
b) chu- zhu