HISTORY OF ZEN BUDDHISM FROM BODHI-DHARMA TO HUI-NENG (YENO) (520 A.D.–713 A.D.)
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Suzuki, Daisetz Teitaro
Transformations going on in an empty world which confronts us,
Appear real all because of Ignorance:
Try not to seek after the true,
Only cease to cherish opinions.
Tarry not with dualism,
Carefully avoid pursuing it;
As soon as you have right and wrong,
Confusion ensues, the mind is lost.
The two exist because of the one,
But hold not even to this one;
When the one mind is not disturbed,
The ten thousand things offer no offence.
When no offence is offered by them, they are as if not existing;
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?
The Great Way is calm and large-minded,
Nothing is easy, nothing is hard:
Small views are irresolute,
The more in haste the tardier they go.
Clinging never keeps itself within bounds,
It is sure to go in the wrong way:
Let go loose, and things are as they may be,
While the essence neither departs nor abides.
Obey the nature of things, and you are in concord with the Way,
Calm and easy and free from annoyance;
But when your thoughts are tied, you turn away from the truth,
They grow heavier and duller and are not at all sound.
When they are not sound, the soul is troubled;
What is the use of being partial and one-sided then?
If you want to walk the course of the One Vehicle,
Be not prejudiced against the six sense-objects.