TN TM MINH/ TRUST IN MIND - Tng Sn

HT Thch Thanh T din gii/ interpreted by Rev Thch Thanh T (Bn dch Anh Ng/ translation by Ngc
Bo)

Nay ti ging bi Tn Tm Minh ca t Tng Xn. T Tng Xn l T

th ba, t cu Hu Kh. T khng c i truyn b ging dy su
rng, ch c mt ngi t tha k l ngi o Tn. T ch li c
mt tc phm Tn Tm Minh, mt bn vn rt gn v y nghi
trong nh Thin. Hc Thin, chng ta hc Php Bo n m khng hc
Tn Tm Minh l khng c. T tm gn tinh yu ca thin qua bao
nhiu li, bao nhiu ch, ta l Tn Tm Minh. Minh l ghi, l khc
li; Tn Tm l tin tm mnh v ghi li cho ngi c nng theo tu
tp nhn ra tm mnh, l ch yu ca T dy. Vn gn, ti va c
va ging qu v d hiu.

Tn - ch Hn c b nhn ng c ngha l t nim tin vo

chnh mnh tin tm mnh l Pht v tu tp trc tip chng nghim
Pht tm bng trc gic l tr Bt-nh, v nim tinh kin c s n t
chng nghim ny. Lng tin l bc u tu tp v qua tu tp chng ta
t c tr tu. Tr tu ny s tng trng lng tin n khi gic ng.
Nh kinh Nit-bn ni i tn khng g khc hn l Pht tnh.

The following is a commentary on Trust in Mind (Hsin Hsin Ming), a

treatise written by Seng-tsan the third Zen patriarch after Hui-ko. Hui-
ko received the transmission from Bodhidharma, the first Zen patriarch
of China. During his lifetime, because Buddhists were persecuted, Seng-
tsan could not teach the Dharma freely, and he had only one disciple
who received the transmission from him. That disciple was Tao-hsin.
The only writing left by Seng-tsan was Trust in Mind, a brief writing
in verse which expresses the main meanings of Zen. To learn Zen
Buddhism, we study the Platform Sutra, but we must also study Trust
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in Mind. All of the essence of Zen is contained in the words and verses
of this short writing. Hsin Hsin means to have faith in our own mind.
Ming means to note, to inscribe this treatise for the purpose of guiding
readers in their practice to follow the path towards enlightenment.

Within the Chinese character (Hsin - Trust) there is the ideogram

as the person standing upright, with self-assurance. This trust in
the mind is a direct experience through intuition, which is Prajna
Wisdom, and a strong conviction coming out of that experience. Faith is
the beginning of practice and through practice we attain wisdom. This
wisdom will make our faith increase until we become enlightened. As
the Sutra of Mahanibbana says, Great faith is nothing else than
Buddha Nature.

II. CHNH VN

1. Ch o v nan, Ch o khng kh,

2. Duy him gin trch. Ch him la chn.
3. n mc tng i, Ch khi yu ght,
4. ng nhin minh bch. Rng sut minh bch.

Ch o v nan, duy him gin trch. Ch o l ch tt cng, v

nan l khng c, duy l ch, him l khng bng lng, gin trch
l la chn. Ch o tt cng khng kh, m kh ti ch cn chn la.
Ch o c ch gi l chn tm, l Pht tnh, l i o i vi
chn tm Pht tnh, chng ta mun sng c khng phi kh. S d
kh l ti chng ta qun, chn la; ngha l i vi cnh lin sanh tm
phn bit tt, xu, hay, d l tri vi o ri. V vy nn ni ch o
v nan, duy him gin trch. Tm ch ny ni ln ci ch tt cng,
chng ta mun sng c vi tm th chn tht th khng kh khn g,
ch ng khi tm phn bit chn la. V chn la l tm h vng, nu
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khng sng vi ci tm h vng th tm chn tht hin ra.

n mc tng i, ng nhin minh bch. trn ni: Gin trch l

chn la, y bo: Ch khi yu ght th r rng minh bch. Yu ght l
bnh, l ci gc ca sanh t lun hi, ht yu ght th tm rng rang,
sng sut.

Ch o khng kh, ch v chng ta gin trch, chn la cho nn thnh

kh. By gi mun cho o hin ra th ch c tm yu ght, nu khng
yu ght th n rng rang minh bch. Khng cn tm kim u xa,
khng phi ln ni cao, vo rng rm mi c o, m ch dt sch tm
chn la, bung c ci yu ght, th o hin tin.

1. The Ultimate Way is not difficult

2. For those who have no preferences .
3. If you have no likes or dislikes
4. You will clearly undisguise everything.

The Ultimate Way is also called by other names such as the Great Way,
Buddha nature, the true essence, etc. Its not difficult for us to realize
our Buddha nature and live by it. Because we always discriminate and
have preferences whenever we meet the objects of our senses, that it
becomes difficult.

A discriminating mind, always debating what is good or bad, right or

wrong, is a deluded mind. Our discriminations distance us from the
Way. If we let go of this deluded mind, our true essence will become
apparent.

Like and dislike, love and hatred is the root of our birth and death
cycle. If we are not bound to love or hatred, likes or dislikes, our minds
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will be empty and clear.

You need not go far away to the mountain or the deep forest to search
for the Way. You need only to get rid of your choosing mind, to let go of
your likes and dislikes. Then the Way will be right here with you.

5. Ho ly hu sai, Sai lc ng t,
6. Thin a huyn cch. t tri xa cch.
7. Dc c hin tin, Mun c hin tin,
8. Mc tn thun nghch. Ch thun ch nghch.

Ho ly hu sai, thin a huyn cch. Nu sai chng mt ho mt ly

th cch xa bng tri vi t. i vi vic tu hnh chng ta phi hiu
n ci gc, ch khi nim tm cu Nit-bn, tm cu chng c, va
khi nim tm cu l sai, l cch xa o ri, khi sai th cch xa
o bng tri vi t. Cho nn nhiu ngi tu mun t o li dng
tm th ny th kia, khng c, li cng xa o.

Dc c hin tin, mc tn thun nghch. Mun cho o hin tin

th ch c thun nghch; va c nim thun nghch hai bn th o
khng hin tin. Nu dt c thun nghch th o lin hin.

Tm cu ny ch yu T dy mun sng c vi o chn tht, khng

g hn l ng phn bit chn la hai bn. Nu khng phn bit th yu
ght khng, chy theo hai bn cng khng. Va c nim yu ght thun
nghch th mt o ri. Dt nim hai bn th o hin tin, minh bch.

5. If you make the slightest distinctions,

6. You will be as far from the Way as Heaven is from Earth.
7. If you wish to see the Way
8. Hold no opinions for or against anything.
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Even the slightest deviation from correct practice will take you away
from the Way as far as Heaven is from Earth. If you want to practice
the right Way, you have to understand the root teachings of Buddha. Do
not try to search for Nirvana or enlightenment, because as soon as the
idea of searching for Nirvana or attaining the Way arises, you will
deviate from the Way as far as Heaven is from Earth.

If you want to see the Truth, do not make any preference. As soon as
these thoughts arise, your mind will be clouded. Get rid of them, your
mind will be clear and you can see the Truth.

9. Vi thun tng tranh, Thun nghch tranh nhau,

10. Th vi tm bnh. l tm bnh.
11. Bt thc huyn ch, Chng bit huyn ch,
12. lao nim tnh. Nhc cng nim tnh.

Vi thun tng tranh, th vi tm bnh. Ngi tu va thy y l thun

kia l nghch chng i nhau, l tm bnh ch khng phi o,
khng phi Thin.

Bt thc huyn ch, lao nim tnh. V chng ta khng bit ch u

huyn ny nn lung nhc cng nim tm thanh tnh, c qun ci lng l
cho l o. o l ch khng cn kt hai bn tm khng dnh mc
cc php i i th o hin tin, v cn kt hai bn l bnh, ngi bit
yu ch su huyn th phi bung x kin chp hai bn, khi nhc cng
nim tm thanh tnh.

9. To set up what you like against what you dislike,

10. Is the disease of the mind.
11. Without understanding the deep meaning
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12. All efforts to still your mind is useless

If there is a battle in your mind of what you like and dislike, it is a

diseased mind, not a Zen mind.

Without understanding this deep meaning, that unhealthy state of mind

will obstruct our practice. If we can overcome the internal chatting, our
mind will be at peace. Wisdom or Buddha nature, which is intrinsic, will
illuminate.

13. Vin ng thi h Trn ng thi h

14. V khim v d Khng thiu khng d
15. Lng do th x, Bi do ly b,
16. S d bt Nh. V th chng Nh.

Vin ng thi h, v khim v d. Ci tm chn tht ca mnh n

trn ng nh thi h, tc l n rng thnh thang nh h khng, khng
thiu m cng khng d. V chng ta cn th cn x nn khng c
nh nh, ngha l tm th chng ta trn ng nh thi h, khng thiu
m cng khng tha, bi c nim th x nn khng nh. Vy mun tm
mnh Nh th i vi tt c php u khng ly, khng b. Hiu nh
vy mi thy ni mi ngi chng ta u c ci tm th rng khp c
bu tri (Thi h) thnh thang t ti, bt sanh bt dit nn mi ni n l
NH.

13. The Way is perfect like vast space

14. Nothing is lacking and nothing in excess
15. Because of our grasping and rejecting
16. We do not realize the Way.

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The Way is as infinite as space, unborn and undying, nothing lacking
and nothing excessive.

If we want to see things as they are, just release our discriminating

mind - of the attachment or rejection. The Way or true Suchness of all
phenomena is the ultimate and perfect truth, no gain no loss, nothing
to take or let go.

17. Mc trc hu duyn, Ch ui duyn trn,

18. Vt tr khng nhn. Cng ng chp khng.
19. Nht chng bnh hoi, Ci Mt bnh ng
20. Dn nhin t tn. T yn t dt.

Mc trc hu duyn, vt tr khng nhn. Ch c theo duyn, cng

ch tr khng nhn. Nht chng bnh hoi, dn nhin t tn, ch tm
bng phng, lng yn dt ht. ng chy theo ci c, ng chy theo
ci khng, ci c ci khng u chng kt chng mc th tm
c yn n bng phng, dt ht mi n o, ri ren, t n dt sch t
n yn n.

17. Dont pursue conditioned existence,

18. Nor abide in emptiness.
19. If you realize the Oneness and Equality of all things,
20. Your confusion vanishes.

Neither be attracted by conditioned phenomena, nor cling to the idea

of emptiness. Do not pursue thoughts of this side or that side, being
or non-being. Then your mind will be still and all the confusing
thoughts will disappear by themselves.

If conditions are favorable, phenomena exist. If we are aware when in

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contact with all phenomena, we are not attached to them. Theres no
longer the discriminating mind-consciousness, but the differentiating
mind of the wisdom of wondrous observation is still functioning in all
activities.

21. Ch ng qui tnh, Dng ng v tnh,

22. Ch cnh di ng. Dng li ng.
23. Duy tr lng bin, Ch kt hai bn,
24. Ninh tri nht chng. u bit ci Mt.

Ch ng qui tnh, ch cnh di ng dng ci ng v ci tnh, ci

dng li cng thm ng. Nim va dy ln lin n xung, nim
trc va dng, nim sau li cng dy khi. Nn cng ci ng th
ci ng n dy thm ch khng dt. Cng nh tri banh chi v
tng, tng u n dng, chi v mnh chng no n di mnh
chng ny. V vy cho nn i vi tm tu thin m nim th s c
phn ng bt thng. Ngi tu thng thng mc hai ci li: Mt l
bung th, hai l km gi. Bung th l phng tm theo cnh, km gi
l khng cho chy theo cnh. Hai ci khng kt bn ny cng dnh
bn kia. Ch nh nh, nh nh bit, khng theo nim l c ri. Nhn
thng n, ch khng phi , v cng cng thm ng.

Duy tr lng bin, ninh tri nht chng. V kt hai bn; bn c bn

khng bn phi bn quy... u bit c mt th. Kt hai bn khng bao
gi thy c ci chn tht.

21. If you seek stillness by stopping all activity,

22. Then the effort to be still is activity itself.
23. When you hold onto opposites
24. How you can recognize Oneness?

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If you try to be still by suppressing all your thoughts, then there are
more movements in the stillness itself. As soon as one thought is
suppressed, the next thought arises.

In meditation the practitioner often makes two mistakes: indulging or

repressing. Indulging is getting carried away by thoughts; repressing is
pushing them away. Just watch and be aware of your thoughts.

When there is an attempt to stop the unpleasant activities of the mind,

trying to be free and peaceful in ourselves, we are indeed getting the
opposite effect. It is as if we place a stone on the grass and press it
down to prevent the grass beneath it growing. When the stone is
removed, the grass will grow more rapidly.

Oneness is the nature of the Way; if you follow the opposites, either
right or wrong, stillness or movement, you wont be able to see the
Oneness - the co-existence of opposites in everything .

25. Nht chng bt thng, Ci Mt chng thng,

26. Lng x tht cng. Hai ch mt cng.
27. Khin hu mt hu ui c mt c
28. Tng khng bi khng Theo khng ph khng

Nht chng bt thng, lng x tht cng. Mt th m khng thng

th hai ch n tht cng. Ngha l ci mt m khng thu, c chy
theo ci hai, theo hai chng no cng ung cng chng ny, ch
khng c li g. Qu v thy tt c chng ta u sng vi ci hai, bi
v sng vi ci hai nn nm trong i i, m nm trong i i th
khng thu l tht. Cng chy theo ci khng tht th kt mi hai bn,
cng ph sc ung cng ch khng ti u ht, bung c hai bn l
tr v vi o.
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Khin hu mt hu, tng khng bi khng. By gi dp c th
khng c, theo khng th tri khng. Ngi tu m cho ci ny c
b n i th ci c thnh ci khng m theo khng li tri vi
khng. Thng thng chng ta c ngh ci ny l tht, ci kia l
tht. Thy ci c l tht cho nn mun dp ci c tc nhin chm
trong ci c. Cn theo ci khng th tri vi ci khng. Nh vy
i vi ci c, ci khng phi lm th no? Nu c tnh dp ci
c l chm ni ci c h theo ci khng tc l tri vi ci
khng. Bi v ci c n khng tht m chp vo n, hay c dp n
tc l thy n tht ri. Cn theo ca khng, ci khng cng khng
tht, cng theo ci khng l cng tri vi l tht. Nh vy ci c
ci khng ng dp cng ng theo, bit n gi di, tc nhin khng
kt.

25. If you do not realize Oneness

26. You will imprisoned in duality and waste your effort.
27. Of assertion and denial
28. Denied, the world asserts itself; Asserted, the emptiness is lost.

Because we are attached to the two extremes (assertion/denial, right or

wrong) we wont be able to see the Oneness which is the Truth. As
long as we still are entangled in the Duality, we will waste our effort.
Let go of two extremes and the Truth is right here and right now.

Usually we view things as real or unreal, existent or non-

existent. If we deny a phenomenon as non-existent, we miss the
reality of its being there. And if we try to assert the emptiness as
existent (versus the non-existence of phenomena), then we betray
the non-dualistic meaning of emptiness. To think in a dualistic way is
false view, we should not assert nor deny the existence of things, just
10
see them as they really are.

29. a ngn a l Ni nhiu ngh nhiu

30. Chuyn bt tng ng Cng chng tng ng
31. Tuyn ngn tuyt t Dt ni dt ngh
32. V x bt thng Ch no chng thng

Ni nhiu th ngh nhiu, lo nhiu th cng chng tng ng, tc l

khng ph hp vi o. Ngi hc o m c ni nhiu, phn bit
lanh l th khng ph hp vi o. Cc T bo mnh hy khe
ming ln meo nh cy qut ma ng. By gi khe ming ca chng
ta si bt mp, cho nn cng ngy cng xa vi o, ch khng hp vi
o, cho nn chuyn bt tng ng.

Tuyt ngn tuyt l, v x bt thng. L dt li, dt ngh, ch no

m chng thng. Nh vy, ngi tu khi no dt ni dt ngh th thng
sut ht. Ch no cng l o.

29. The more you think and talk

30. The further astray you wander from the Way
31. Stop all thinking and talking
32. There is nowhere that you cannot pass

The more you talk, the more thoughts you create, the farther you are
from the Way. If you study the Way but you always talk and quick to
differentiate , then you do not act in accordance with the Way. The
ancient Zen patriarchs said that we should give up using our mouth
like using the fan in winter. But here we are always using our mouth,
that is why we cannot understand the Way.

Stop talking, stop thinking, your mind will be clear and you can pass
11
through everywhere. You will see the Way everywhere around you.

33. Quy cn c ch V ngun c ch

34. Tu chiu tht tng c chiu mt tng
35. Tu du phn chiu Pht giy soi li
36. Thng khc tin khng Hn trc kia khng

Qui cn c ch, ty chiu tht tng. Tr v gc th c yu ch, theo

chiu th mt tng, tc l mt ng ch ca mnh. Ch chiu qu v
phi hiu cho r rng, ng c hiu lm, chiu c hai cch: Phn chiu
v ty chiu. Phn chiu l soi tr li mnh, ty chiu soi ra ngoi. Nu
m soi ra ngoi th tht tng, cn soi tr li mnh th c li ch. Ni
rng: Mnh tr v th c yu ch, ngi tu thin no m bit soi tr
li mnh th d nhn ra th chn tht hay ng ch ca mnh. Nu m
nhn ra ngoi, c thy, c nghe, c phn bit cnh phn bit ngi, th
mt ng ch, l l ng nhin, khng nghi ng g ht.

Tu du phn chiu, thng khc tin khng. Trong chc lt m bit

chiu ngc, soi li mnh th hn ht nhng ci khng trc. Nu
xung l cnh khng, khng bng soi li thy r tng nim ca mnh,
khng theo n l th thng nht. Cho nn ni ch cn trong chc lt soi
li mnh th ci th thng hn ci khng. Nh vy ng thi mt
ch chiu m dng hai mt. Ngi tu khc vi ngi th gian, ngi
th gian th sut ngy su cn chy theo su trn cho nn h qun
mt h. H chy theo ci c mt hn thua, ch khng bit soi tr li
chnh mnh. Ngi tu bit soi tr li thy r tng vng nim ni tm,
thy r tng hnh ng ca t thn khng lm ln. Thy thn l duyn
hp gi di thy tm th tng nim tng nim dy khi, sinh dit r
rng. Do thy bit thn tm gi di nn ci chn tht hin tin. V vy
phn chiu l vic tu, cn ty chiu l mt ng ch chc chn.

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33. To return to the root is to find the essence
34. To follow the appearance is to lose the source
35. At the moment of inner reflection
36. There is a going beyond the emptiness of things.

The source is the so-called Master of your body and mind. There are
two ways of reflection: inner reflection and outer reflection. Outer
reflection attracts you to the sight, sound etc... from outside, causing
the arising of all kinds of differentiating thoughts, and that will no
doubt make you lose track of your Master, keeping you away from the
source. Inner reflection makes you realize the essence of things, your
real nature, the so-called Master of your body and mind.

In an instant, if we know how to reflect internally, we will be aware of

our every thought, speech, and action. This is more excellent than
when we try to suppress our wandering thoughts and assume that we
have realized emptiness.

37. Tin khng chuyn bin Khng trc chuyn bin

38. Giai do vng kin u do vng kin
39. Bt dng cu chn Chng cn cu chn
40. Duy tu tc kin Ch ct dt kin

Tin khng chuyn bin, giai do vng kin. Ci khng trc n hay
chuyn bin, u l do vng thy. Ngi m nhn thy ci khng cho
ci khng l quan trng, nhng ngi u do ni vng kin m
chp nh vy. T d nghe ni tm khng, cho ci khng l qu ri
tm n v vng tng xung tm khng nim. Nh vy l bm
vo ci khng, chp cht vo ci khng. Chp khng l do ci
khng trc bin ra.

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Bt dng cu chn, duy tu tc kin. Ngi tu ch yu l ng cu
chn; cu chn l mun thy cho c chn tm. Mun thy l bnh
ri ch cn dng ht mi kin chp, th chn tm hin tin. Chp ci
ny tht, ci kia tht, ci ny phi, ci kia quy, va c nhng nim
chp nh vy th mt tm chn tht ri. Cho nn ch yu ca s tu
hnh l bung ht kin chp, kin chp ht th chn tm hin tin.

37. The changes that appear to occur in the empty world

38. We call real only because of our ignorance
39. Theres no need to seek the Truth
40. Only put down your opinions

All things are empty in nature, the appearances are only illusory, but
when we think of all those changing phenomena and consider them as
real, we have a deluded view. In the other hand, if you think there is
an emptiness and cling to the idea of it, that is also a deluded view.
Trying to create an emptiness in the mind by getting rid of the thoughts
is ignorance.
If the practitioner thinks of the Truth as being separated from himself
and tries to seek it, it is a delusion in itself. Seeking means to look
outside whereas our true nature is neither inside nor outside. It has no
form therefore no location. So the basic practice is just let go of your
opinions, then the Truth will reveal itself to you.

41. Nh kin bt tr, Hai kin chng tr,

42. Thn vt truy tm. D dt (ch) ui tm.
43. Ti hu th phi, Va c th phi,
44. Phn nhin tht tm. Lng xng mt tm.

Nh kin bt tr, thn vt truy tm. Thy c thy khng m khng

tr, d dt ch c ui theo.
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Ti hu th phi, phn nhin tht tm. Va c phi quy th lng xng
mt tm chn tht ri. Cho nn ngi bit tu th t ni phi t ni quy.
iu ngi xa c mt cu: im thit bin thnh kim ngc d,
khuyn nhn tr khc th phi nan. Ni rng bin thit tr thnh vng
ngc, cn d hn khuyn ngi ta b ni phi quy" . Nh vy bit
ci bnh ca chng sanh l ci bnh phi quy m cng phi quy l
cng mt tm ch khng th no an n c

41. Do not abide in the dualistic state

42. Avoid such pursuits carefully
43. If you make right or wrong
44. Your mind will be lost in confusion.

The more you talk, the more thoughts you create, the farther you are
from the Way. So the practitioner should be careful and avoid those
dualistic situations. In reality, discrimination is a hard-to-cure disease,
therefore there is an old saying: Its easier to make iron turn into gold
than to stop people from discriminating.

45. Nh do nht hu Hai do mt c

46. Nht dic mc th Mt cng ch gi
47. Nht tm bt sanh Mt tm chng sanh
48. Vn php v cu Mun php khng li

Nh do nht hu, nht dic mc th. Hai do mt m c, ci mt cng

ch gi. Ch ny l ch ch yu, thng thng khi ni, ngi ta ni
hoc l hai, hoc l mt, nu khng hai l mt, khng mt l hai. Ti
sao o Pht ni php mn bt nh ? bt nh l khng hai. Hai l
i vi mt m lp, b hai gi mt l bnh, phi bung ht c
mt v hai. Nguyn khi ch c s hin hu trc mt, tm gi l
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Mt. Do thc phn bit nn thy c Hai, cho nn bung Hai th tr v
Mt. Chng ta phi vt qua ci Mt ny chng nghim tnh Khng
mi c th ng c tnh Pht.

Nht tm bt sanh, vn php v cu. Mt tm m khng sanh th

mun php khng c li. Nu by gi trc mt chng ta l vng, ngc
t la, sc p... chng ta thy tt c m khng dy nim, nh vy c li
khng? - Khng - Sc ti n u c quyn r, ti v mnh chy theo n,
li tha n quyn r. Ti chng ta dy nim tham mun ly n, ri
tha n quyn r mnh. Nh vy khng c g quyn r chng ta ht,
m ti tm chng ta chy theo.

45. Two come from One

46. But dont cling even to this One!
47. When your mind is undisturbed
48. The ten thousand things are without fault.

Although things appear to be in two (the dualities, like yin and yang),
they come from the same source of One. Phenomena are different but
their essence is the same. But we should not attach even to this One, as
long as we still have the idea of one versus two, we are still in
duality. A non-dualistic mind is also an equalitarian mind which has no
differentiation or preference.

People are attracted by outside phenomena, like material things,

beauty, names etc... The attraction originates from the mind, not from
the object itself. But people like to blame outside objects for their
mistakes. If your mind is undisturbed and stay in the Way, you will see
all the things in this world as they are, without fault.

49. V cu v php Khng li khng php

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50. Bt sanh bt tm Chng sanh chng tm
51. Nng ty cnh dit Nng ty cnh dit
52. Cnh trc nng trm Cnh theo nng chm

V cu v php, bt sanh bt tm. Khng li khng php, chng sanh

chng tm. Va dy nim ln th c php c tm. Dy nim th mun
php c li, khng dy nim th khng li, khng li tc l khng thy
c php no; khng thy c php tc nhin tm khng sanh, tm khng
sanh nn khng ni l tm. C sanh tc l dy nim ln, ni l tm ti
ngh, by gi khng dy nim th ni tm ti ngh ci g? Tc l khng
tm, nn ni: Khng li khng php, chng sanh chng tm.

Nng ty cnh dit, cnh trc nng trm. Nng y ch cho tm. Tm
theo cnh m dit, cnh theo tm m chm. Tm khng sanh th cnh
cng khng c; tm i cnh, thy cnh gi di khng tht, th tm theo
m dit. Nu tm dit th cnh cng theo tm m mt. Tm v cnh
khng ri nhau. Chng ta tu c hai trng hp: trng hp th nht
nhn li mnh thy r tng tm nim, dy khi thy n gi di khng
theo th tm theo m dit. Trng hp th hai l nhn ra ngi thy
ngi thy vt u l tng duyn hp h gi, khng chy theo khng
dnh mc. Nu bit ngi gi, cnh gi, ngi cnh t mt, ngi cnh
mt th tm cng theo m mt.

49. When a thing is no longer offend, It exists no more in the old

way
50. When no discriminating thoughts arise, The old mind ceases to
exist
51. When thought-object vanish, The thinking-subject vanishes
52. As when the mind vanishes, objects vanish

The world exists as our mind creates it. As soon as a thought arises,
17
the world is seen with a distorted view and all the things are at fault.
But when the mind is empty, there is no fault seen, the scenes do not
anymore exist as they were before, accordingly, the mind that reflects
such scenes also ceases to exist. When there is no such mind, the
viewer ceases to exist, and the scenes also follow to vanish.

The Zen practitioner may has two experiences: first , when he looks
inward to his mind and sees his thoughts coming and going, he realizes
how fleeting they are and therefore detaches himself from them, thus his
attaching mind ceases to exist. Second, when he reflects on things of
the world, of the scenes and people around him, and realizes that they
are conditional, impermanent, he ceases to attach to them and therefore
they cease to exist to him, accordingly, his attaching mind also vanish.

53. Cnh do nng cnh Cnh bi nng cnh

54. Nng do cnh nng Nng do cnh nng
55. Dc tri lng on Mun bit hai on
56. Nguyn th nht khng Nguyn l mt khng

Cnh do nng cnh. Cnh do tm m thnh cnh. V d ci ng h

ny l cnh; ti sao gi l ng h? Do tm chng ta t tn mi gi l
ng h. Nh vy cnh do tm mi thnh cnh. Cn Nng do cnh
nng l nhn ni ci ng h chng ta dy nim ngh ci ng h. Vy
ng h l cnh, nhn ni cnh m tm dy khi. Do thy ci ng h
ri dy nim tt, xu, c, mi; ci tm (vng) c ra cng do ni cnh m
c. Nu thy r cnh khng tht th tm (vng) cng theo m mt.
Hai cu: Cnh do nng thnh cnh, nng do cnh thnh nng tc l
cnh do tm m thnh cnh, tm vng cng do cnh m thnh tm
(vng). Hai ci lin h nhau, cnh l tng bn ngoi, tng bn
ngoi n khng c phn bit, khng c tn ring, s d thnh tn l do
tm vng mnh m c.
18
Dc tri lng on, nguyn th nht khng. Mun bit hai on tc l
hai bn, nguyn l mt ci khng thi. Hai bn u l gi ht n khng
tht.

53. Scene becomes scene because of the viewer

54. Viewer becomes viewer because of the scene
55. If you want to understand both
56. See them as originally one emptiness.

Scenes (or objects) become scenes only when there is a viewer, in other
words, when there is a mind that perceives such scene and has some
interpretation of it. Reciprocally, the mind is affected by the scene,
giving rise to all thoughts and emotions, and so an attaching mind is
born. For example: a clock, as an object, is a clock only when the mind
perceives and recognizes it. As soon as the clock is perceived, thoughts
of the clock as being good or bad, old or new... arise, forming a
differentiating mind.

To understand both (scene and mind, object and subject), you need to
see them as originating from one emptiness. In that emptiness, there is
no duality of mind and form, object and subject... everything are One,
which means no matter how different the appearances are, the nature
of things are basically One in their original emptiness

57. Nht khng ng lng Mt khng ng hai

58. T hm vn tng u gm vn tng
59. Bt kin tinh th, Chng thy tinh th,
60. Ninh tm kit ng. Tm yn dt sch.

Nht khng ng lng, t hm vn tng. Mt ci khng n ng

19
vi hai, u trm c vn tng. Bi v ci khng khng th ni l
my c, khng th ni l hai ci khng, mi ci khng hay mt
trm ci khng. Ci khng ch c mt. Ti sao li bng hai? Bi
v trong ci khng tt c hnh tng, nhng php i i u nm
trong ci khng . Ci khng cng nh h khng, mun php hin
hu u trong h khng, ngi, th, cy, c, ni, sng... tt c u
nm trong h khng. N ch l mt m ng vi hai, bi v mi ci
hai u trong . V vy cho nn ni n bng, n trm c mun
tng, khng thua khng km.

Bt kin tinh th tinh l p, th l xu; nu mnh khng cn thy ci

ny p ci kia xu, th ninh tm kit ng, ng l b ng ri ren.
Tm chng ta sch ht tt c nhng ci lng xng. Nu khng thy p
khng thy xu, th tm chng ta sch ht mi lon tng lng xng.

57. In emptiness one and two are the same

58. Each contains in itself the myriad phenomena
59. If you do not distinguish refined and coarse
60. You will be free of prejudice and opinion.

The emptiness cannot be separated, there is no one, no two,

everything is the same in the boundless void which has no form, no
measure, yet contains the whole world with all the myriad phenomena,
like people, animal, trees, mountains and rivers etc... and within each
is a whole world in itself with all the myriad things, just like the pure
light which has no color but contain all the colors in it.

If you do not discriminate or have a dualistic view on things, like

beautiful or ugly, coarse or fine, your mind will be cleared from all the
defilements of prejudice and opinions.

20
61. i o th khoan o ln th rng
62. V d v nan Khng d khng kh
63. Tiu kin h nghi Hiu cn h nghi
64. Chuyn cp chuyn tr Chuyn gp chuyn tr

i o th khoan, v d v nan. trc th ni ch o, y th

ni i o, ch o vi i o cng l mt, l ci tm th rng
rang thnh thang vy. i o khng kh khng d, kh d l hai
bn, m i o th la hai bn, nu hai bn th mt i o.

Tiu kin h nghi, chuyn cp chuyn tr. Ngi thy thin cn sanh
ra nghi ng, cng gp th li cng chm. Bi v ci thy cn hp b kt
hai bn, khi nghe ni i o rng rang thnh thang khng kt hai
bn bao trm c vn tng, th khng th tin c. V vy thm nghi
ng, bi nghi ng nn sanh ra nhanh hay chm, u l li chp hai bn.

61. The Great Way is calm and wide

62. Not easy, not difficult
63. But small minds are fearful and lost
64. The faster they want, the slower they go.

The Great Way is the same as the Ultimate Way. It is the vast, calm and
empty mind, which is neither easy nor difficult to attain. To think
easy or difficult is dualistic, but the Way is non-dualistic, it is on
neither side. As long as there are discriminating thoughts, the Great
Way is lost.

Those with a small mind have limited range of view, they cannot
imagine a vast Way, empty yet lacking nothing, neither here nor there,
so they have doubt and fear in their mind. The more they want to verify
21
and try to hasten their way, the slower they go. The impatience or
desire to understand the Way and attain enlightenment will obstruct our
practice

65. Chp chi tht Chp mt chng

66. Tm nhp t l t vo ng t
67. Phng chi t nhin Bung t nhin
68. Th v kh tr Th chng kh tr

Chp chi tht , tm nhp t l. H chp th mt lng, t ri vo

ng t. Du chp c hay chp khng cng u mt tm th thnh
thang rng sut. Ngi m chp c hay chp khng cng u ri
vo ng t.

Phng chi t nhin, th v kh tr. Nu bung tt c th ci th chn

tht khng i khng tr t nhin hin tin.

65. Clinging, you lose your balance

66. Certain to set off on wrong way
67. Just let things follow their own course
68. In the end there is no going, no staying.

A clinging person's mind is limited and he certainly will go in the

wrong direction. Clinging to the being or emptiness we will lose our
unlimited empty true nature and will fall into the wrong way.

If we can let go of every attachment, our true nature - not going nor
staying - will manifest right here and now.

69. Nhm tnh hip o Nhm tnh hip o

70. Tiu dao tuyt no Tiu dao tuyt no
22
71. H nim quai chn Buc nim tri chn
72. Hn trm bt ho Hn trm chng tt

Nhm tnh hip o, tiu dao tuyt no. Xng vi tnh th hp vi

o, nu sng vi th trm khp th hp vi o. Khi hp vi o ri
th rong chi thnh thi, khng lon ng bun kh.

H nim quai chn, hn trm bt ho. Buc nim l tri vi th chn

tht, cn hn trm th khng tt. l hai ci bnh ca ngi tu thin
hoc hn trm hoc buc nm; chng ta phi kho khng km, m cng
khng bung. Ngha l nim dy ln th thy, thy m khng theo, bi
khng theo nn n lng, lng mt cch t nhin m tnh to, ch khng
km. Ngi Vnh Gia Huyn Gic ni: Tnh tnh lng lng phi tnh
tnh l khng hn trm, cn lng lng th khng km; khng hn trm
m mt m t nhin lng sng. Km qa th au u, khng hp vi
o, cn bung th m mt hn trm cng khng thy o; gi l ngi
trong hang qu.

69. Follow nature and become one with the Way

70. You will walk freely and undisturbed
71. Tied by your thoughts, you lose the Truth
72. A sinking mind is dark, murky, wrong

Realizing our true nature and living with it we are in harmony with the
Way and perfectly free and at ease.

Keeping your mind bonded to thoughts and having a sleeping mind are
two diseases of Zen practitioners. Just be aware of the passing thoughts
in the mind, not following them, nor restraining them. In Sho Do Ka,
The Zen master Yung-chia Hsuan-chueh said, Aware and still, that is
the right mind." Alert, the mind is not sinking into the darkness; quiet,
23
there is no need to restrain. The mind that is both alert and quiet will
naturally shine with wisdom, but a sinking mind cannot see the Way,
instead such a state is called Sitting in the devils cave.

73. Bt lo hao thn Chng tt nhc nhn

74. H dng s thn u cn s thn
75. Dc th nht tha Mun n nht tha
76. Vt lc trn Ch ght su trn

Bt ho lao thn, h dng s thn. Hn trm l khng tt, dn dn lao

tn tinh thn, u c dng s hay thn, khng cn ngh y l hp vi
o, kia l xa vi o. Cn s thn l cn hai bn.

Dc th nht tha, vt lc trn. Mun tin n con ng nht tha

ch c ght su trn. Ti sao vy? Bi v ngi tu c hai quan nim:
Mt quan nim th lc, mt quan nim ym th. Hai quan nim th
hng v chn ght su trn u l bnh; theo su trn l bnh nh ri,
m ght su trn cng l bnh na. C ngi chy theo danh li l bnh
nh ri, c ngi s danh li quyn r c chi bi danh li hoi.
Chi bi danh li khng phi l khng theo danh li; v ham danh li
qu nn chi bi cho ham. C hai u l hin tng ca bnh hon,
ng theo ng chi, ci mi l ng. V vy mun tin n con
ng nht tha th ch c ght su trn, v su trn n khng c
chng, ti tm mnh chy theo cnh nn sanh chng.

73. Its not good to weary your mind with judging

74. What benefits can be derived from distinctions and separations?
75. If you want to get the One Vehicle
76. Do not despise the world of the senses

A sinking mind burdened with judgment is not good. Distinctions and

24
separations are duality, far away from the Way.

There may be two attitudes in practitioners: relaxing and restraining.

Relaxing , the practitioner wants to satisfy his needs, so he provides
himself with good clothing, good food, good housing etc.... Restraining,
the practitioner hates the six sense objects or dusts, considering them
as harmful and obstructive to the cultivation of the Way. Both of these
attitudes are wrong. Being attracted by the six senses objects or hating
them are all diseases of the mind. Its not good to run after money and
fame, but its not good either to reject them as evil; in fact, people
usually denounce these things because they want to have them but
cannot acquire them. To ride the One Vehicle you should neither be
attached, nor avoid the six sense objects. The obstruction to our
practice is our own mind, not the objects themselves.

77. Lc trn bt Su trn khng ght

78. Hon ng chnh gic Hon ng chnh gic
79. Tr gi v vi K tr v vi
80. Ngu nhn t phc Ngi ngu t phc

Lc trn bt , hon ng chnh gic. Su trn khng ght, xoay li

th ng vi chnh gic. Nim a ght l ng lon khng hp vi o.
Tr gi v vi, ngu nhn t phc. Ngi tr i vi su trn tm thanh
thn, khng a khng ght nn gi l v vi, ngi ngu i vi su trn
th dnh mc. Ngi tr thy danh thy li coi nh tr chi, thn nhin t
ti, u c cho su trn l hi, thy n l v vi. Nu thy hi l ti mnh
ngu chy theo n, thy n chng ngi, nn t tri buc. Nh vy su
trn khng c li, li l ti tm chng ta m.

77. Indeed, not hating the world of senses

78. Is identical with enlightenment
25
79. The wise man strives for no goal
80. But the foolish man fetters himself.

Not hating the dusts of the sensation (the six sense objects), the
mind not disturbed with love and hatred is in accordance with the Way,
therefore it is identical with an enlightened mind.

The wise man is detached from the six dusts, not loving, nor
hating them, therefore he is said to be unconditional (free from
causes and conditions), while the ignorant person always attached to
the six dusts is in bondage to the conditional world. The wise man is
unmoved by the attractions of the six dusts, like money or fame; he sees
them as a game, not as something harmful to avoid. It is only when we
are attracted to them that we are bound and hindered by them. Thus,
the six dusts themselves have no harm, but the ignorant practitioner is
afraid of the attraction he has towards them and sees them as harmful.

81. Php v d php Php khng php khc

82. Vng t i trc T vng i trc
83. Tng tm dng tm em tm dng tm
84. Khi phi i thc H chng lm to

Php v d php, vng t i trc. Cc php khng c php no khc

ht, do chng ta vng nim cho nn t i trc dnh mc. T d Pht
dy tu tnh v tu Thin, tuy nim Pht khc vi Thin song ch cu
cnh khng khc. Ngi nim Pht nim n ch v nim, tc nhin
nhp c nht tm chn nh, dng mt nim dp nhiu nim, nhiu
nim dt ri th mt nim cng bung lun. Ngi tu Thn cng vy,
hoc dng s tc bung nhng tp nim khc, ln ln s tc cng
bung lun, lng l th nhp nht tm chn nh. Nh vy tu Thin ng
ch Tnh , cng nh ng theo Tnh m ch Thin ch cu cnh
26
khng khc, khc l do ni phng tin. Bit phng tin l ci tm
thi, tm thi th chp trc yu ght lm g?

Tng tm dng tm, khi phi i thc. em tm dng tm, u

chng phi l lm ln. em tm dng tm l th no? em tm ny dp
tm kia, em tm kia dp tm n, nh vy l lm ln. V d: Ngi c
tm thch danh, nn dng tm thch danh khi nim ght danh; ni danh
l xu, c chi bi ch bai n, vy l dng tm ny b tm kia,
l lm ln l bnh. Bi v n khng tht, m chi bi n, dp n lm
g, bit n khng tht l ri.

81. The Truth has no distinctions

82. These come from our foolish clinging to this and that
83. Seeking the Mind with the mind- -
84. Is not this the greatest of all mistakes?

There is only one Dharma (Truth or the Law of Nature), not

many, but the ignorant separates and makes distinctions according to
their clinging needs. For example, the Buddhist practice of Pure Land
and Zen is different, but the ultimate goal is the same. If the Pure Land
practitioner recites the name of Buddha to the point of No Thought,
then he will realize his true nature mind; thus he uses the concentrating
power of a single thought to stop all other thoughts, and when his mind
is cleared of all the confusing thoughts, the single thought is also
released. Similarly, the Zen practitioner counts his breath to stop all
other thoughts, and when the mind is stilled, he also lets go of the
counting and quietly realizes his true nature. So, the Zen practitioner
should not criticize the Pure Land, and the Pure Land should not
condemn Zen; both will attain the same destination although the
method is different. Methods are only used temporarily, what good is
clinging to or discriminating them?
27
 To search for the enlightened mind with a deluded mind, or to
use a discriminating mind to try to control the mind is the greatest of all
mistakes. For example: a person who desires to make a name for
himself tries to control his desiring mind by denouncing fame, that is a
great mistake, a sickness of mind. He should know that all arising
thoughts are illusions, there is no need to fight them, just not abiding in
them is enough.

85. M sanh tch lon, M sanh tch lon,

86. Ng v ho c. Ng khng tt xu.
87. Nht thit nh bin Tt c hai bn
88. Vng t chm chc Do vng chm chc

M sanh tch lon, ng v ho c. Do m sanh ra phn bit chp

trc, cho y l lon, kia l tnh, ngi ng khng thy c tt c xu.
Bi chng ta m nn thy hai bn, phn bit chn la y l ng, kia l
tnh, b ng a tnh, tm kim lng xng. Ng ri th khng cn thy
tt xu hai bn na.

Nht thit nh bin, vng t chm chc. Chm chc ging nh

gin trch trc, ngha l thm bt. Tt c ci thy hai bn u do gin
trch thm bt m ra c. Th d cho ci ny l hay, ci kia l d, ci ny
ni tt ci kia ni xu. Chnh do phn bit m ra c.

85. Rest and unrest derive from illusion

86. With enlightenment there is no likes or dislikes
87. All dualities arise
88. From ignorant inference

28
 A deluded mind clinging to the illusion creates feelings of rest and
unrest, peace and agitation. But an enlightened mind does not
discriminate and is not affected by likes and dislikes.

Dual views arise from the discriminating mind.

89. Mng huyn khng hoa, Mng huyn khng hoa,

90. H lao b trc. u nhc nm bt.
91. c tht th phi, c mt phi quy,
92. Nht thi phng khc. Mt lc bung b.

Mng huyn nh hoa, h lao b trc.Tt c php chng khc no l

hoa m gia h khng, nhc g phi nm bt. Ngi tr i vi su
trn khng dinh mc, l ti h thy n nh huyn nh ha. Ngi m
thy n tht, bm cht, chp gi nn nhc nhn kh au.

c tht th phi, nht thi phng khc. c, mt, phi, quy mt

lc b ht. S d chng ta bt an l ti thy c, mt, th, phi... Va
thy phi quy c mt lin bt an, by gi nm quch n i, th t
nhin an n.

89. Like dreams or flowers in the air

90. Why try to grasp them?
91. Gain and loss, right and wrong
92. Such thoughts should be abandoned at once!

The wise man, realizing that the illusion of the six dusts (phenomena)
are like dreams or images of flowers in the air, is not attached to them.
But the deluded man sees them as real and clings to them, so he has to
endure a lot of suffering.

29
Restlessness and anxiety are caused by thoughts of gain and loss, right
and wrong etc... If we can relinquish it, we will have peace of mind.
Therefore, just abandon all thoughts of gain and loss, right and wrong
in your mind.

93. Nhn nhc bt thy Mt nu chng ng

94. Ch mng t tr Cc mng t tr
95. Tm nhc bt d Tm nu chng khc
96. Vn php nht nh Mun php nht nh

Nhn nhc bt thy, ch mng t tr. Con mt nu khng ng th

cc mng t dt.

Tm nhc bt d, vn php nht nh. Tm mnh nu chng khc th

mun php nht nh. Tht r rng, c ai m mt m mng khng? S d
mng l v con mt nhm ng, bi ng nn c mng. Khi thc dy ri
th mng lin ht. Cng vy, tm mnh nu khng c nim ny nim
khc, th tt c php u nht nh, thy ci g ra ci ny. V d thy ci
bnh mu xanh ng l mu xanh, ci o mu vng ng l mu vng
khng thm mt nim no, th xanh u thnh vng, vng u thnh
xanh. Tuy nhin tng xanh vng mnh vn thy, nhng khng dy
nim, nn n cng thnh khng, thy ci g cng nht nh ht. Nht nh
l do tm khng dy nim, khng dy nim nn mun php nht nh, r
rng nh vy.

93. If the eye never sleeps

94. Dreams disappear by themselves
95. If the mind makes no distinctions
96. The ten thousand things are one essence.

When we close our eyes to sleep, we see all kinds of dreams, but
30
when we wake up, our eyes wide opened, then all dreams disappear. If
our mind is without disturbing thoughts, everything is seen as they are,
in their one true essence. For example, a blue vase is seen as a blue
vase, a yellow robe is a yellow robe - but when the view is tinted with
thoughts, the blue may be seen as yellow, or yellow becomes blue.
When everything is seen clearly, with no attaching thoughts, no
distinctions in mind, the whole world would be empty and everything
become one in their essence.

97. Nht nh th huyn Nht nh th huyn

98. Ngt nh vong duyn Ngy ngt qun duyn
99. Vn php t qun Mun php ng qun
100. Quy phc t nhin Tr li t nhin

Nht nh th huyn, ngt nh vong duyn. Nu tm c nht nh ri

th th chn tht l nhim mu, huyn diu, ri bng qun ht cc
duyn.

Vn php t qun, qui phc t nhin. ng qun mun php tr v

t nhin. Thy tt c vn php nh nhin khng c g sai bit, v tm
nht nh, nn mun php cng nht nh.

97. To understand the mystery of this One essence

98. Is to be free from all entanglements.
99. When all things are seen equally
100. It is a return to the original nature.

When the mind realize its One essence, the wonder of it is such that all
attachments end.

31
 When all things are seen in its essence, everything become equal and
they return to their original nature.

101. Dn k s d Sch l do kia

102. Bt kh phng t Khng th so snh
103. Ch ng v ng Dng ng khng ng
104. ng ch v ch ng dng khng dng

Dn k s d, bt kh phng t. Sch ht mi l do, th khng th so

snh. Thng thng i vi cc php, chng ta khi nim phn bit th
c l do: Ci ny ti sao n p, ti sao n xu, lun lun c tm l do,
h tm l do th a ti ch so snh, hn thua, phi quy tt xu. Nu
dt c tm nim tm l do th khng cn ci g c th so snh c
na.

Ch ng v ng, ng ch v ch. Dng ng m khng ng, ci

ng dng th khng cn dng na. Ti sao vy? Ti v bit r tm
mnh khng dy nim i vi cc php, nu khng dy nim tc nhin
dng ng, mi l khng ng tht. Ci ng dng ri m khng c
nim dng km n na mi l dng chn tht. Ngi tu khng bit
r, c vng tng th ng li cng ng. y, tm i cnh bit r
m khng khi nim khc, bi khng c nim khc nn khng ng, khi
ng dng ri cng khng khi nim dng km mi l dng chn
tht.

101. In this state of no cause, no effect

102. No comparisons are possible
103. Arrest motion, and motion ceases to exist
104. Move stillness, and stillness is gone.

When the mind is in a causeless state, there is nothing to compare and

32
make distinctions of. Usually thoughts of comparison arise with a
cause, which make people reason why this is better than that, this one is
more beautiful than the other etc... Distinctions are made from
judgment of being good and bad, right and wrong ... But when no
cause exists anymore, all comparisons and analogies cease.

Motion and stillness are not permanent states, they are manifestations
of the One emptiness. When motion is stopped, there is stillness, when
stillness is stopped, there is motion . When attaching thoughts stopped,
the mind is still, but if there is a thought desiring to still all arising
thoughts, then the stillness stops. The practitioner should be aware but
not attaching to the arising thoughts, nor try to still them, then he will
reach true stillness of the mind.

105. Lng k bt thnh Hai chng thnh

106. Nht h hu nh Mt lm g c
107. Cu cnh cng cc Rt ro cng cc
108. Bt tn quy tc Chng cn quy tc

Lng k bt thnh, nht h hu nh. Ci hai khng thnh, th ci

mt no c c.

Cu cnh cng cc, bt tn qu tc. Rt ro cng tt, khng cn c

qui tc, khun php. Khi tm khng dy nim phn bit theo cnh th
ci hai khng cn, ci mt cng mt lun, ch l cu cnh l cng
tt, t ti bao dung thnh thang khng ngn m, khng mu mc.

105. When neither comes into being

106. How can a single thing exist?
107. In the ultimate realm, the farthest extreme
33
108. Norms and standards no longer hold.

When dualities (like movement and stillness) cease to exist, Oneness

itself will not exist either.

To this ultimate finality no law or description applies. When there is no

attaching thoughts arise in the mind, when the mind reaches the
ultimate realm of boundless emptiness, nothing exist anymore, neither
two, nor one.

109. Kh tm bnh ng Hp tm bnh ng

110. S tc cu tc S tc u dt
111. H nghi tn tnh Dt sch h nghi
112. Chnh tn iu trc Chnh tn iu trc

Kh tm bnh ng, s tc cu tc. Khi mi kh hp vi tm bnh

ng ca chnh mnh, cc vic lm u dt bt, th H nghi tn tnh,
chnh tn iu trc. Mi s nghi ng ni tm u sch, y mi l lng
tin chn chnh, ngay thng, khng cn cong vy, in cung nh trc
gi l Tn tm.

109. For the unified mind in accord with the way

110. All self-centered striving ceases.
111. Doubts and irresolution vanish
112. And life in true faith is possible.

When the mind is in accordance with the Way, the ego disappears, all
striving for self interest will cease. All doubts vanish, the true faith in
the mind is solidified.

34
113. Nht thit bt lu Tt c chng lu
114. V kh k c Khng nn ghi nh
115. H minh t chiu Rng rang t chiu
116. Bt lao tm lc Chng nhc tm lc

Nht thit bt lu, v kh k c. Tt c cnh khng tm th chng

c g m ghi nh. Bi v sng c vi th nht nh ri th khng
cn cha chp ci g, nn i vi tt c cnh khng gi li, cng khng
ghi nh.

H minh t chiu, bt lao tm lc. Tm rng sng t chiu, khng

nhc g n sc lc, khi y khng cn dng cng qun chiu, m
rng rang t chiu t sng. Chng ta lun lun sng tri vi o m
khng bit, sng vi o th phi bung tm rng rang sng sut.
Bi v cng khng c nim, khng c nhng k c th cng thnh thi.
Ngi th gian u c chu bung k c, c ghi, c nh; ci g cng
cho m, nh cho su, thnh ra ri lon, au kh. Ghi nh gc t m
lm m ra. Chng ta hi nh c chuyn g hay hay xy ra th lo ghi, lm
c vic g tt c nh hoi, i du lch n cnh p s qun, lo chp
hnh chp nh lu lu d ra xem, cha trong u cha , li cn ghi
ngoi na. Nh vy c cuc i ghi khng bit bao nhiu l th
chuyn. Qu nhiu chuyn cho nn tm y nght, do m khng
sng. By gi bit tu th ng c ghi, chuyn qua ri th thi, ghi lm
chi cho mt. Nu tm khng tt c th n rng rang t chiu, t soi c
nhc cng nhc sc g

113. With a single stroke we are freed from bondage:

113. Nothing clings to us and we hold to nothing.
115. All is empty, clear, self-illuminating,
116. With no exertion of the minds power.

35
 Nothing remains in the mind, nothing to remember. When you
live within the Oneness of the Truth, there are no more attachments, no
more clinging or holding on to anything.

An enlightened mind is empty, clear and self illuminating,

without any exertion or any strive. The Way is always with us but we
never know it; it is only when we let go of the attachments and empty
the mind that we live in accordance with the Way. A mind emptied of
thoughts, of memories is a relaxed mind. The ordinary people cling to
the memories, recording in their mind all kind of things and then suffer.
Because the more you remember, the more disturbed you are. You will
occupy yourself with these thoughts all day, not being able to get any
rest or relaxation. These remembrances originate from delusion. From
early in our life we like to record all the interesting incidents, all the
good things that we did, keeping all memories of the scenes and
beautiful landscapes we have traveled with pictures, videos etc.. There
are too many things to record in our lifetime, thus our mind is too full to
be clear. To practice the Dharma, first we have to let everything pass,
not holding anything back. When our mind is clear of remembrances, it
will be self illuminating, without any effort or exertion.

117. Phi t lng x Chng phi ch suy

118. Thc tnh nan trc Thc tnh khn d
119. Chn nh php gii Chn nh php gii
120. V tha v t V tha v t

Ch chng suy ngh ca tm l ch h minh t chiu, khng phi do

vng l m tm ra. Cng dng tm thc phn bit tm kim li cng
khng th ti c.

Chn nh php gii, v tha v t. Ch h minh t chiu cng gi l

36
chn nh cng gi l php gii, khng cn thy c mnh c ngi,
khng cn i i ta ngi mi l ch chn nh php gii. Trong kinh
Kim Cang Pht dy chng ta b bn tng: Ng, nhn, chng sanh, th
gi - Bn tng y u nm trong ci tha v t y. Bung c bn
tng mi c th nhp c chn nh php gii khng ta khng
ngi.

117. When neither comes into being

118. How can a single thing exist?
119. In the ultimate realm, the farthest extreme
120. Norms and standards no longer hold.

This state of no thought of the mind - which is empy, clear and self-
illumination - is not created by thinking or reasoning. The more you
exert your discriminating mind to search for it, the farther you are from
it.

When dualities cease to exist, Oneness itself will not exist either. To
this ultimate finality no law or description applies. When there is no
attaching thoughts arise in the mind, when the mind reaches the ultimate
realm of boundless emptiness, nothing exist anymore, neither two, nor
one. Such state of mind is as mentioned in the Diamond Sutra: seeing no
form of a self, a person, a living being, or a life span.

121. Yu cp tng ng, Cn gp tng ng,

122. Duy ngn bt nh. Ch l khng hai.
123. Bt nh giai ng, Khng hai u ng,
124. V bt bao dung. Khng g chng dung.

Mun mau kh hp chn nh php gii th phi sng vi ci bt nh.

Sng khng hai mi vo c ch , cn c hai th khng bao gi
37
th nhp ni. Bt nh giai ng, V bt bao dung. Ch khng hai u
l ng, khng c ci g m n khng trm khp.

121. To correspond immediately with this reality

122. All that can be said is, No Duality!
123. When there is no duality, all things are one
124. There is nothing that is not included.

If you want to come directly into harmony with reality, you need to
realize this principle of Non Duality in your life. And when there is
not two, eveything is one and universal.

125. Thp phng tr gi K tr mi phng

126. Giai nhp th tng u vo tng ny
127. Tng phi xc din Tng chng ngn di
128. Nht nim vn nin Mt nim mun nm

Thp phng tr gi, giai nhp th tng. Ngi tr mi phng u

vo tng ny. Tng phi xc din, nht nim vn nin. Tng ny khng
phi ko rt li, khng phi ng di ra, mt nim l mun nm, mun
nm l mt nim. Ai bit mt nim l mun nm? Thng thng trong
o hay dng ch nht nim, nht nim l mt nim. Mt nim l
thi gian rt ngn, mun nm l thi gian rt di, thi gian khng tht
th di ngn lm g c tht. Thy r thi gian khng tht th mt nim
ng vi mun nm. Ch cn nht nim chn nh; l chn nh th
ngn i cng l chn nh. Tm ny n khng ngn li m cng khng
di ra. Ngn di l ch cho thi gian, bi thi gian nn mt nim rt
ngn, mun nm rt di, m th nhp c chn nh th u c di
ngn.

125. The wise throughout the ten directions

38
126. All enter this principle.
127. This truth cannot be extended or diminished.
128. In it a single thought is ten thousand years.

The wise throughout the ten directions all enter this principle. Time is a
concept, it is not real; in the True Oneness, a single thought is ten
thousand years.

Time is long or short when we plan or put it within a framework. For

example, one hour is long; one minute is short, which is called
conventional time. However, in some circumstances, with the
interference of Ego, one hour is long to somebody, but short to another,
which is called psychological time.

Even though the objects in front of us are changing or different in form,

due to comparison or discrimination (mountain is different from river,
yesterday is not the same as today) the ever-present existence here and
now which is reality, suchness is solely existence, forever existing,
hence unchangeable.

129. V ti bt ti Khng cn chng cn

130. Thp phng mc tin Mi phng trc mt
131. Cc tiu ng i Rt nh ng ln
132. Vong tuyt cnh gii Qun hn cnh gii

V ti bt ti, thp phng mc tin. V ti l khng hin hu, bt ti

l chng phi hin hu. V chn nh khng thuc v thi gian, i vi
khng gian n khng c tng mo nn n khng c ci hin ti m
chng phi chng hin hu. Ti thng ni vi qu v, ci thy ca mnh
n trc mt. Nu n trc mt l phi thy n. Qu v c thy n

39
khng? Nu khng ti sao c thy? Ci thy dng nh khng phi hin
hu m n hin hu. Nu bung tt c th n s s trc mt, ch khng
phi khng c. Tm nim lng xng lng ri, ci nh nh khng c gin
cch gn xa, cho nn ni rng mi phng u trc mt.

Cc tiu ng i, vong tuyt cnh gii. Ci rt nh ng vi ci rt

ln v qun ht cnh gii, y ni v khng gian, qu v nh hm qua
trong Kinh c mt cu: Trn u my lng c th hm cha c mi
phng th gii. Trn u my lng lm sao trm c mi phng th
gii? Hay ni Tu Di lm sao nht trong ht ci? Bi v u my lng v
mi phng th gii hay ht ci v ni Tu Di cng u l khng.
thy rng hin tng trong khng gian ny ln nh vi con mt ca k
m th thy n sai khc. Nhng vi con mt ca ngi ng th thy
tng mo ln nh u l gi tng duyn hp, l gi tng duyn
hp th t tnh n l khng, tnh khng y bnh ng khng cn ln nh
th dung hp d dng.

129. There is no here, no there

130. All ten directions are right before your eyes.
131. Infinitely small is one with infinitely large
132. No difference, all realms wiped out

There is no here, no not here, for the truth has no form, no space
and no time. Although we see with our eyes, but can we see our sense
of seeing? We can only see the object, but cannot see our sense of
seeing. If we look for it, we cannot find it, but it is there anyway. When
all attachments are dropped, it will show itself clearly. When the mind
is quieted, the Truth reveals itself, neither near, nor far, like all ten
directions in front of our eyes. Although Suchness has no location, it
exists everywhere, in whatever time.

40
In the infinite space, the very small and the very large are all included
and unified. The Sutra said: The tip of one hair can contain all ten
worlds. Why is it that the tip of one tiny hair can contain the whole
ten worlds? Or a huge mountain can be contained in one small seed? It
is because a tiny hair or ten worlds, a huge mountain or a small seed
are all empty in essence. The deluded sees phenomena as large and
small through his tinted view , but the enlightened realizes all forms are
illusions created by cause and conditions, their real nature is emptiness,
and in the emptiness all things are equal.

133. Cc i ng tiu Rt ln ng nh
134. Bt kin bin biu Chng thy bin gii
135. Hu tc th v C chnh l khng
136. V tc th hu Khng chnh l c

Cc i ng tiu, bt kin bin biu. Ci rt ln ng vi ci rt nh,

nn khng thy b m tiu biu ca n. Trong tnh khng ca cc
php, ln v nh u khng khc nhau nn khng c ranh gii ln nh.
Hu tc th v, v tc th hu. C tc l khng, khng tc l c; theo
tinh thn Bt-nh, ti sao c tc l khng, khng tc l c? bi
v ngay ni ci c th tnh n l khng do duyn hp gi c nn
ni l khng. Khng v c khng ri nhau. Ngay ni "ci
khng l c, ngay ni ci c l khng, u cn hai bn na. Ch
Tc ch cho khng cn kt hai bn, va lch hai bn l sai ri. V
vy cho nn ti ch thy o ca cc T u dng ch Tc, phin no
tc B-, sanh t tc Nit-bn... chng ta khng cn thy hai bn l
tht.

133. Infinite large is one with infinitely small

134. Boundaries no longer to be seen
135. Being is nonbeing
41
136. Nonbeing is being

Again, in the emptiness the very large is unified with the very small,
there is no difference, no boundaries between them. In the vast
emptiness of Mahayana, being and nonbeing is one. Why is that?
Because all things are empty in nature and they come into being by
causes and conditions. Thus nonbeing manifests itself as being, and
being is essentially nonbeing. Being and nonbeing are not separated,
they are One and not to be differentiated, as the Sutra said: Form is
emptiness, emptiness is form.

137. Nhc bt nh th V chng nh th

138. Tt bt tu th Quyt khng cn gi
139. Nht tc nht thit Mt tc tt c
140. Nht thit tc nht Tt c tc mt

Nhc bt nh th, tt bt tu th. Nu khng nh th t khng nn

gi. Ngha l ngay ni c thy l khng ngay ni khng thy l
c, khng nn chp gi iu , v cn thy hai. Phi thy tt cc
php l khng hai, ch khng hai mi l chn tht.

Nht tc nht thit, nht thit tc nht. Mt tc l tt c, tt c tc l

mt, iu ny lm sao chng ta bit? Tt c l mt: bi v trong mi
ngi chng ta u c ci thn hoc ln nh, hoc nam hoc n khc
nhau. Bi khc nhau cho nn thnh nhiu ngi, nhiu ngi l tt
c. Nhng tt c ngi ng v thn m ni l do t i kt hp
thnh. Bit thn ngi ny do t i hp thnh th thn ngi khc cng
do t i hp thnh. vy mt v tt c u c khc. Nh vy, trong
ci mt n hm cha tt c l ni v hnh thc vt cht. Ni
v tm cng vy, trn vng tng ca chng ta mi ngi c mun ngn
42
th vng tng sai bit, nhng m trn ci tm th lng l th n khng
khc. V vy cho nn trn tm th ng l mt, ty duyn th n hin
ra tt c. ng v th th ni l mt, nhng ng v dng th ni l
tt c. Th v dng khng ri nhau, cho nn ng v th th ni l
mt, ng v dng th ni l tt c. Mt tc tt c l t th m
ni ra dng, tt c l mt l dng qui v th, khng khc nhau.

137. Any view at variance with this

138. Must not be held!
139. One is all
140. And all is one.

Any view which is not in accordance with this truth of Oneness should
not be held. Do not waste time in doubts and arguments that have
nothing to do with this. To have the right view is to see the non-existent
within the existent, and the existent as the manifestation of the non-
existent.

One is all, because within one entity, like the universe, or our
body, there are all the elements which make up myriad things,
phenomena and persons... But all things, and people share the same
basic elements, like earth, water, air and fire, so universally all is one.
Regarding matters of mind, countless different thoughts arise, but
fundamentally there is only one pure mind with no differentiation. From
the one source, all things produce according to causes and conditions.
So fundamentally there is One, but functionally there is All.

141. n nng nh th Ch c nh th
142. H l bt tt Lo g chng xong
143. Tn tm bt nh Tn tm bt nh
144. Bt nh tn tm Bt nh tn tm
43
n nng nh th, h l bt tt. Ch c nh th, no lo chng xong.
c nh th l thy tt c tng dng c sai bit, nhng th th khng
khc. Tng dng khng ri th, th khng ri tng dng. Tc l c
chng ri khng, khng chng ri c. Chng ta thy tt c php
l khng hai, lo g m chng xong, nht nh l s vin mn B-. Tn
tm bt nh, bt nh tn tm. Tin tm mnh l ch khng hai, tin c
ch khng hai l tin tm mnh. T Tng Xn v T Hu Nng dy
khng khc. Bi php u tin ca lc T ni vi ngi o Minh l
khng ngh thin, khng ngh c, ci g l bn lai din mc ca thng
ta Minh? bn lai din mc l tm vy. Mun thy c bn lai
din mc th ng ngh thin ng ngh c, ngh thin ngh c l hai,
nu thy hai th khng thy c bn lai din mc. Mnh tin c tm
mnh l khng mc kt hai, khng mc kt hai tc l tin c tm
mnh. Ngi m suy ngh phn bit hai l mt tm ri, bung c ci
hai l Tin tm. Qu v c tin tm mnh cha? C tm m khng chu
tin tm, v bn sng vi hai. Ni th khng hai m suy ngh th hai phi
khng? Cho nn mt tm m chng hay. By gi mun tin tm mnh th
phi bung ci hai mi gi l Tin tm.

141. When you see things like this

142. You do not worry about being incomplete
143. To live in this faith is the road to non-duality,
144. Because the non-dual is one with the trusting mind.

Seeing things like this is seeing the differences in all appearances, but
knowing that the fundamental is not different. Appearances are not
separated from the fundamental, and the fundamental is not separated
from appearances. The form is not separated from the non-form, and
the non-form is not separated from the form. If we can see the non-
duality in all things, we will not have to worry about being
44
unenlightened. The mind is non-dualistic, if we trust in the non-duality,
we trust the mind.

There is no difference in the teachings of the third patriarch Tang San

and the sixth patriarch Hue Nang. The first teaching that the sixth
patriarch Hue Nang gave to the monk Tao Ming was this: Not thinking
good, not thinking bad, what is the original face of Tao Ming? The
original face is no other than the original mind. If you want to see
your original face which is there even before you were born, do not
have differentiating thoughts of good and bad. As long as you are still
attached to concepts, you will not see your true mind. To trust in the
non-duality of Truth is to trust your mind. As long as you still have
dualistic thinking, you are separated from your mind and will not see
the Truth. So let go of all the dualistic views and have faith in your
mind.

145. ng ngn ng on ng ngn ng bt

146. Phi c lai kim Chng phi xa nay

Ngn ng o on, phi c lai kim. Con ng ngn ng bt dt,

khng phi l xa nay. Ti ch ch o khng cn ni xa, khng
cn ni nay na, bao nhiu ngn ng u khng th bn lun ti c.
Va bn lun ti l ri vo hai ri. Bt ngn ng dt c ci khng
hai, mi l tm mnh. Tt c chng ta ang tu hnh ai cng u ngh: tu
l tu tm, vy qu v tu tm no? Tm thin hay tm c? Va ngh thin
n mt tiu, va ngh c n cng mt tiu. Vy m c lm ngi ni:
Thi ti khng i cha, nh tu tm c ri! Tm l ci g m tu
ch? Nu ni ngh lnh ngh d l tm mnh, th tm li xem coi n ra
sao? Va nhn li th n mt hnh mt dng, n khng tht, ci gi di
lm sao m tu? Chng qua l ni rng, khng c l thc. y ni tu
tm l bung ht nhng nim thin c, ch cn mt tm th nht nh, ci
45
 mi tht tm mnh. Bit c nh vy, thy c nh vy mi gi l
tin tm mnh. Ngi tu m khng tin tm th tht tn, tht tn th tu
khng c. Tu l tr v ci chn tht mun i, ch ci ngh tng
lng xng, t n cung lon l gi ri m tu ci g? Cho nn y T
nhc chng ta tin chc ni mnh c ci tm chn tht l phi bung chp
hai.

145. The Way is beyond words and language

146. Beyond time, no past, no future, no now

The ultimate truth or the Great Way cannot be described in words or

language, nor is it limited in time or space. For it is the essence of the
universe as well as of our mind, it can only be realized by experience,
not to be discussed or measure in dualistic concepts. The moment
where there is no thought and no duality is the moment of truth in your
mind. People usually say they practice the Dharma by practicing
the mind. We often identify our mind with our thoughts, but what is it
that we actually practice on? A mind of good thoughts, or a mind of bad
thoughts? Thoughts are fleeting, unreal and illusive, as soon as they
arise, they vanish right away. But if we attach to them, our mind will be
clouded and we will be separated from the Truth. So we need to let go
of all the confusing thoughts, and when our mind is clear it will show
itself in Oneness, with its pure nature intact. To reach the goal of
enlightenment, one must have faith in ones mind, for in the mind the
everlasting Truth is already inherent.

II. KT THC

Bi ny bn cu u Ngi dy bung yu ght l hai bn. Ri ton b c

bi Minh u bo phi b ci chp hai mi l tin tm, chy theo ci
hai th khng tin tm.
46
Tm li, loi ngi cho n loi vt, t nhng vic i i trong th
gian u nm hai bn. V vy cho nn bao nhiu vic in o n ni
ln. Thy nam th nh ti n, thy tt th nh ti xu, thy phi th nh
ti quy. Nh vy m in o cung lon hoi, l ti ci hai . Dng
c ci hai th tm vng lng, th nht nh rng rang hin tin. l
ci ngun ca s tu hnh. Tn tm khng phi l tin tm thin ca mnh,
tn tm l tin c ci tm chn tht, khng hai, nh r nh vy.

CONCLUSION

This treatise teaches us to get rid of the dualistic view of love

and hatred, right and wrong, good and bad etc... and if you are in non-
duality, you will realize the Oneness of your true mind. To trust your
mind is to return to the Oneness of the Truth.

We live in a dualistic world, where there is always separation

and differentiation of this side or that side, man or woman, good or bad,
right or wrong etc... This duality is the cause of all confusion and
chaos. When the dualistic view is stopped, the pure and quiet mind
reveals itself in its original state. This is the basic goal of our practice.
To have faith in the mind does not mean to have faith in the thinking
mind of good thoughts, but to trust in the empty and non-dualistic true
mind.

47