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The wisdom of The Seng-ts’an
Onelittleangel > Buddhism > Mahayana > Zen (Chan) > The Seng-ts’an
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D o you know that leisurely sage who has gone beyond learning, and who does not exert himself in anything?
He neither endeavors to avoid idle thoughts nor seeks after the Truth;
[For he knows that] ignorance is also the Reality,
[And that] this empty, illusory, body is nothing but the absolute Reality (Dharmakaya).





3761 |   The Seng-ts’an, Buddhism, Mahayana, Zen (Chan)
Source : Cheng-tao Ke “Sonf of Enlightment”, in Suzuki, 1960; pp. 89-103  








I n the higher realm of true Being,
There is neither "other" nor "self";
When a direct identification is required,
We can only say, "not two."

In being not two, all is the same;
All that is is comprehended in it.
The wise in all the ten quarters
Enter into this same absolute Awareness.

This absolute Awareness is beyond movement and rest;
One instant is ten thousand years.
No matter how things are regarded-as being or non-being,
It is manifest everywhere before you.

... One in all,
All in One
If only this is realized,
No more worry about your not being perfect!





3760 |   The Seng-ts’an, Buddhism, Mahayana, Zen (Chan)
Source : Hsin-hsin ming “Inscription on the Self of the Self”, Suzuki, 1960, pp. 76-82  








W hen no offence is offered by them, they are as if non-existent;
When the mind is not disturbed, it is as if there is no mind.
The subject is quieted as the object ceases;
The object ceases as the subject is quieted.

The object is an object for the subject;
The subject is a subject for an object.
Know that the relativity of the two
Rests ultimately on the oneness of the Void.

In the oneness of the Void, the two are one,
And each of the two contains in itself all the ten thousand things.
When no discrimination is made between this and that,
How can a one-sided and prejudiced view arise?





3759 |   The Seng-ts’an, Buddhism, Mahayana, Zen (Chan)
Source : Hsin-hsin ming “Inscription on the Self of the Self”, Suzuki, 1960, pp. 76-82  








T he two exist because of the One,
But hold not even to this One;
When the one Consciousness -is not disturbed,
The ten thousand things offer no offence.





3758 |   The Seng-ts’an, Buddhism, Mahayana, Zen (Chan)
Source : Hsin-hsin ming “Inscription on the Self of the Self”, Suzuki, 1960, pp. 76-82  








W hen we return to the root, we gain the meaning;
When we pursue the external objects, we lose the purpose.
The moment we are enlightened within,
We go beyond the voidness of a world confronting us.





3757 |   The Seng-ts’an, Buddhism, Mahayana, Zen (Chan)
Source : Hsin-hsin ming “Inscription on the Self of the Self”, Suzuki, 1960, pp. 76-82  








W hen oneness is not thoroughly understood,
In two ways loss may be sustained:
The denial of the world may lead to its absolute negation,
While the denying of the
Void may result in the denying of your [true] Self.





3756 |   The Seng-ts’an, Buddhism, Mahayana, Zen (Chan)
Source : Hsin-hsin ming “Inscription on the Self of the Self”, Suzuki, 1960, pp. 76-82  








W ordiness and intellection.
The more with them the further astray we go;
Away, therefore, with wordiness and intellection,
And there is no place where we cannot pass freely.





3755 |   The Seng-ts’an, Buddhism, Mahayana, Zen (Chan)
Source : Hsin-hsin ming “Inscription on the Self of the Self”, Suzuki, 1960, pp. 76-82  








T he Truth is perfect like the vastness of space,
With nothing wanting, nothing superfluous;
It is indeed due to making choices
That the One Reality is lost sight of.

Pursue not the outer entanglements,
Dwell not in the inner Void;
When the mind rests serene in the oneness of 'things,
Dualism vanishes by itself.





3754 |   The Seng-ts’an, Buddhism, Mahayana, Zen (Chan)
Source : Hsin-hsin ming “Inscription on the Self of the Self”, Suzuki, 1960, pp. 76-82  






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