The Heart of True Entrusting!

“Xinxinming” by Jianzhi Sengcan


1)  The Great Way is not difficult for those who are unattached to preferences. When love and hate are both seen through, everything becomes clear and undisguised. But make the smallest distinction, and heaven and earth are set far apart. If you wish to see the truth, then attach to no opinions for or against anything; setting what you like against what you dislike is the disease of the mind. When the deep meaning of things is not understood, the mind’s essential peace is disturbed to no avail.

The Way is perfect like vast space, where there’s no lack and no excess. Indeed, because of our choosing to accept or reject, we do not see the true nature of things. Do not dwell in the entanglements of the outer world nor in inner feelings of emptiness. Dwell serenely in the oneness of all things, and all erroneous views naturally cease to obstruct. When you try to stop activity, your very effort fills you with activity. As long as you remain in one extreme or the other you will never know oneness. Those who don’t live in the single Way fail in both activity and inactivity, assertion and denial.

emptybuddhaTo deny the reality of things is to miss their reality. To assert the emptiness of things is also to miss their reality. The more you talk and think about it, the further you stray from the truth. But stop the efforts of talking and thinking, and there is nothing you will not know directly. To return to the root is to find the meaning; to pursue appearances is to miss the source. At the moment of awakening there is going beyond appearance and emptiness. The changes that appear in this empty world we call real only because of ignorance.

Do not search for the truth—only cease to cherish opinions. Do not remain in the dualistic state. Avoid such pursuits carefully. If there is even a trace of this and that, of right and wrong, the mind-essence will be lost in confusion. All dualities come from the One, but do not be attached even to this One. When this one mind rests undisturbed in the Way, nothing in the world can offend; and when no thing can give offense, things cease to exist in the old way.

When no discriminating thoughts arise, the mind itself ceases to exist.When thought-objects vanish, the thinking subject vanishes; when the mind-subject vanishes, objects vanish. Things are things because of mind, and mind is mind because of things. Understand the relativity of these two, and also understand the unity of emptiness. In this emptiness there are not two, and each contains in itself the whole. If you do not discriminate between coarse and fine, you will not be tempted by prejudice and opinion.

To live in the Great Way is neither easy nor difficult, but those with narrow views are fearful and irresolute. Their frantic haste just slows them down. Even attaching to enlightenment is going astray. Just letting things be as they are, there is neither coming nor going.

Obey the true nature of things, and you will walk freely and undisturbed. Bound by thought, the truth is hidden—everything seems murky and unclear. The burdensome practice of discriminating brings only weariness—so why keep judging good and bad?

The One Way does not shun even the world of senses and ideas. This sense realm itself is enlightenment. The wise do not strive after goals; the foolish fetter themselves. There is one Dharma, not many. Distinctions arise from clinging to ignorance. To seek the One Mind with discriminating mind is the greatest of all mistakes.

Rest and unrest derive from illusion; the awakened mind transcends both. All dualities come from delusion. They are like dreams or flowers in air—why work so hard at grasping them? Gain and loss, right and wrong—once and for all be done with them. When one no longer is asleep, all dreams will vanish by themselves.

If the mind makes no discriminations, the ten thousand things are as they are, as one. To understand the mystery of this oneness is to be released from all entanglements. When all things are seen with equal mind, timeless self-nature is reached. No comparisons or analogies are possible in this causeless, relationless state.

Movement becomes stationary, and the stationary is in motion; both rest and unrest disappear. When such dualities cease to be, even oneness does not exist. This ultimate finality can’t be described—it is beyond all words.

2)  For the unified mind in accord with the Way, all ego-centered strivings cease. Doubts and irresolutions no longer apply, and a life in true entrusting is possible. With a single stroke we are freed from bondage. Nothing clings to us, and we hold to nothing. All is empty, clear, self-illuminating—with no exertion of the mind’s power. Here thought, feeling, knowledge, and imagination are of no value. In this world of suchness, there is neither self nor other-than-self.

To come directly into harmony with this reality, when doubts arise immediately affirm, “not two.” In this “not two,” all is the same; nothing is separate, nothing is excluded. No matter when or where, awakening means entering this truth, and this truth is beyond time or space. One mind-moment is ten thousand years.

Not only here, not only there—the infinite universe stands always before your eyes, infinitely large and infinitely small: no difference, for definitions have vanished, and no boundaries are seen; so too with being and non-being.

Don’t waste time in doubts and arguments.

One thing, all things: move among and intermingle without distinction. To live in this true entrusting is to be without anxiety about non-perfection. And living in this true entrusting is the road to non-duality, because the non-dual is one with the entrusting mind.

The Way is beyond language —  in it there is no yesterday, no tomorrow, no today.

Translation from Boundless Way Zen
Jianzhi Sengcan was the 3rd Patriarch of Zen. This writing; Xinxin Ming is often referred to as; Faith Mind.
Jianzhi Sengcan
Xinxin Ming