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Shin Jin Mei Compare 3

Shin Jin Mei Compare 3

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Published by Frederic Lecut
Compilations of 3 different translations of Shin Jin Mei (Hsin-hsin Ming)
written by Kaichi Sosan, (Chien-chih Seng-ts'an) 3rd Patriarch of Zen.


Translations by : D.T.Suzuki; Richard B. Clarke, and Taisen Deshimaru (French)
Compilations of 3 different translations of Shin Jin Mei (Hsin-hsin Ming)
written by Kaichi Sosan, (Chien-chih Seng-ts'an) 3rd Patriarch of Zen.


Translations by : D.T.Suzuki; Richard B. Clarke, and Taisen Deshimaru (French)

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Published by: Frederic Lecut on Sep 10, 2011
Copyright:Attribution Non-commercial

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05/17/2014

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ON BELIEVING IN MIND - SHINJINMEI (Japanese)
by Chien-chih Seng-ts'an (Kaichi Sosan),Third Zen Patriarch [Died 606 AD]Translated byD.T.SuzukiTranslated byRichard B. ClarkeTaisen Deshimaruin L'Esprit du Chan
至道無難唯嫌揀擇但莫憎愛洞然明白
The Perfect Way knows nodifficultiesExcept that it refuses to makepreferences;Only when freed from hate andlove,It reveals itself fully andwithout disguise;The Great Way is not difficultfor those who have nopreferences.When love and hate are bothabsenteverything becomes clear andundisguised.Pénétrer la voie n'est pas difficile.Mais il ne faut ni amour, ni haine, nichoix, ni rejet.Il suffit qu'il n'y ait ni amour ni hainePour que la compréhension apparaîsseComme la lumière du jour dans une caverne.
毫釐有差天地懸隔
 
欲得現前莫存順逆
A tenth of an inch'sdifference,And heaven and earth are setapart;If you wish to see it beforeyour own eyes,Have no fixed thoughts eitherfor or against it.Make the smallest distinction,however and heaven and earthare set infinitely apart.If you wish to see the truththen hold no opinions for oragainst anything.S'il se crée dans l'esprit une singularitéaussi infime qu'une particule,Aussitot une distance illimitée sépare leciel et la terre.Si nous réalisons le satori ici etmaintenant,Les idées de juste et de faux ne doiventplus pénétrer notre esprit.
違順相爭是爲心病不識玄旨徒勞念靜
 To set up what you likeagainst what you dislikeThis is the disease of themind:When the deep meaning [of theWay] is not understoodPeace of mind is disturbed tono purpose.To set up what you like againstwhat you dislikeis the disease of the mind.When the deep meaning of thingsis not understoodthe mind's essential peace isdisturbed to no avail.Dans notre conscience, la lutte entre lejuste et le fauxDébouche sur la maladie de l'esprit.Si nous ne pouvons pénétrer à la sourcedes choses,Notre esprit s'épuisera en vain.
Shin Jin Mei 3 translations – compiled by Frederic Lecut – Feb 2010
 
圓同太虚
 
無欠無餘良由取捨所以不如
 [The Way is] perfect like untovast space,With nothing wanting, nothingsuperfluous:It is indeed due to makingchoiceThat its suchness is lostsight of.The Way is perfect like vastspacewhere nothing is lacking andnothing is in excess.Indeed, it is due to ourchoosing to accept or rejectthat we do not see the truenature of things.La voie est ronde, en paix, large comme levaste cosmos, parfaite,Sans la moindre notion de demeurer ou derompreEn vérité, parce que nous voulons saisirou rejeter,Nous ne sommes pas libres.
莫逐有縁
 
勿住空忍
 
一種平懷泯然自盡
Pursue not the outerentanglements,Dwell not in the inner void;Be serene in the oneness ofthings,And [dualism] vanishes byitself.Live neither in theentanglements of outer things,nor in inner feelings ofemptiness.Be serene in the oneness ofthingsand such erroneous views willdisappear by themselves.Ne courez pas aprés les phénomènes,Ne demeurez pas dans la vacuité (Ku)Si notre esprit demeure tranquilleIl s'évanouit spontanément.
止動歸止止更彌動唯滯兩邊寧知一種
When you strive to gainquiescence by stopping motion,The quiescence thus gained isever in motion;As long as you tarry in thedualism,How can you realize oneness?When you try to stop activity toachieve passivityyour very effort fills you withactivity.As long as you remain in oneextreme or the otheryou will never know Oneness.Si nous arrétons tout mouvementNotre esprit devient tranquilleEt cette tranquilité, par la suite,Provoquera encore le mouvement.Si nous demeurons aux deux extremités,Comment pouvons-nous en comprendre une ?
一種不通兩處失功遣有沒有從空背空
And when oneness is notthoroughly understood,In two ways loss is sustained:The denying of reality is theasserting of it,And the asserting of emptinessis the denying of it.Those who do not live in thesingle Wayfail in both activity andpassivity,assertion and denial. To denythe reality of thingsto assert the emptiness ofthings is to miss their reality.Si l'on ne se concentre pas surl'originel,Les mérites des deux extremités serontperdus.Si nous acceptons seulement une existence,Nous tombons dans cette seule existenceSi nous suivons le
Ku
Nous sommes alors contre le
Ku
多言多慮
 
轉不相應
Wordiness and intellection -The more with them the furtherastray we go;The more you talk and thinkabout it,the further astray you wanderMeme si nos paroles sont justesMeme si nos pensées sont exactes, Celan'est pas conforme à la vérité.
Shin Jin Mei 3 translations – compiled by Frederic Lecut – Feb 2010
 
絶言絶慮
 
無處不通
Away therefore with wordinessand intellection,And there is no place where wecannot pass freely.from the truth.Stop talking and thinking,and there is nothing you willnot be able to know.L'abandon du langage et de la penséeNous mènera au-delà de tout lieu.Si l'on ne peut abandonner le langage etla pensée,Comment résoudre la Voie ?
歸根得旨隨照失宗
 
須臾返照勝卻前空
 When we return to the root, wegain the meaning;When we pursue externalobjects, we lose the reason.The moment we are enlightenedwithin,We go beyond the voidness of aworld confronting us.To return to the root is to findthe meaning,but to pursue appearances is tomiss the source.At the moment of innerenlightenmentthere is a going beyondappearance and emptiness.Si nous retournons à la pensee originelle,nous touchons a l'essence.Si nous suivons les reflets, nous perdonsl'originel.Si nous sommes illuminés en toutesdirections, ne serait-ce qu'un instant,Cela est supérieur au
ku
ordinaire
前空轉變皆由妄見不用求眞唯須息見
 Transformations going on in anempty world which confronts usAppear real all because ofIgnorance:Try not to seek after thetrue,Only cease to cherishopinions.The changes that appear to occurin the empty worldwe call real only because of ourignorance.Do not search for the truth;only cease to cherish opinions.Le changement du ku ordinaireDépend de la naissance des illusionsNe cherchez pas la vérité,Seulement n'ayez pas de préjugés.
二見不住
 
慎莫追尋
 
纔有是非
 
紛然失心
 Abide not with dualism,Carefully avoid pursuing it;As soon as you have right andwrong,Confusion ensues, and Mind islost.Do not remain in the dualisticstateavoid such pursuits carefully.If there is even a trace of thisand that, of right and wrong,the Mind-essence will be lost inconfusion.Ne demeurez pas dans les deux préjugés,Ne recherchez pas le dualismeS'il nous reste un tant soit peu de notionde juste ou de fauxNotre esprit sombre dans la confusion
二由一有
 
一亦莫守
 
一心不生
 
萬法無咎
 The two exist because of theOne,But hold not even to this One;When a mind is not disturbed,The ten thousand things offerAlthough all dualities come fromthe One,do not be attached even to thisOne.When the mind exists undisturbedin the Way,nothing in the world can offend,Le deux dépend de l'un,Ne vous attachez pas à l'un.Si un esprit ne se manifeste pas,Les phénomènes seront sans erreur.
Shin Jin Mei 3 translations – compiled by Frederic Lecut – Feb 2010

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