.


P.81

    Since Leng-chia shi'-tz'u chi was discovered,(1) Seng-ts'an's author-
ship of the Hsin-hsin ming has been doubted, because of the remark that Seng-
ts'an did not put any writings into circulation. Ui (1939:71) proposed that 
Seng-ts'an, perhaps, only recited the text, otherwise written by someone else.
 Nishitani and Yanagida (1974:103-112) added further argumants, considering 
that the text was written in the eighth century-two centuries after Seng-ts'
an; this was accepted as valid by other authors Chapell, D.W., in Lai & 
Lancaster, (1983:89).
Contribution of the Hsin-hsin ming
     Dumoulin was among the first to recongnise that in many passages the 
composition of Hsin-hsin ming is akin to the Avatamsaka sutra, especially 
the closing stanzas 30-36- Dumoulin (1963:76).
     Acually, there is some resemblance between the concepts of one mind (
staza 12), oneness (stazas 5,6,7), and One vehicle (st. 19) in Hsin-hsin ming,
and equivalent concepts developed in Chinese Hua-yeh.  However, the 
obviously common subjects of Hsin-hsin ming and Hua-yen are relativity and 
interpenetration of time and space dimensions (in stanzas 32-33), equality 
of things (st. 33) and the famous "one is all, all is one" principle (st. 35),
which are explained in datail in "Analysis of this text" (sections VII and 
VIII).  On such grounds we can conclude that this text should be - at least 
partly - related with the Hua-yen tradition i.e. not exclusively with Ch'an.
     We can outline two significant contributions of the Hsin-hsin ming to the
overall of Chinse Buddhism.  The first is "faith in mind", which could be 
considered as a "ch'anist" reponse to


the Buuhism of


P.82

faith Pure Land, since the object of faith is no Amitabha, but mind as means 
of awakening.
     The second contribution is the principle of oneness i-chung(L).  It is 
particularly mentioned in stanzas 5, 6, and 7.  Otherwise, it is the running 
isea of the whole text, continually warning against various dualities: likeing
disliking (st. 1, 19, 21), grasping-rejecting (st. 3), conditions (from)-
emptiness (st. 5, 14), motion-rest (st. 6, 21, 26), true-views (st. 10), 
right-wrong (st. 11, 23), things (dharmas)-mind (st. 12), subject-object (
st. 13), coarse-fine (st. 15), strange-familiar (st. 18), sense-ojects- 
awakedess (st. 19), things dharmas-suchness (st.24), profit-loss (st. 23),
other-self (st. 25, 30), moment-aeon (st. 32), here-there (st. 32), small-
large (st. 33), one-all (st. 35). These dualities should be refuted or 
trancended with the perspective of one mind - in emptiness and real suchness.
     Broadly speaking, Hsin-hsin ming is an elegent exposition of praj~na (
principles), and dhyana (practice). With approximation we can say that 
sections I, V, and VI mostly deal with principles (oneness, one mind, 
emptiness, suchness), sections II.  III, and IV mostly expose practice, 
while sections VII, and VIII dewscribe the results of such practice, and 
applied principles.
Problems of translating
     In translating ancient religious and philosophical texts, one of the 
major problems is to decide - in case it is not a terminus technucus per se as
a terminus technicus.  On such a decision sometimes depends not only the 
appropriate translation of a particular word, but the proper understanding 
of the whole passage, as well.  To decide, we should know the tradition of the
text and have in mind the context, as well as previous commentaries, if such 
exist (nevertheless, these can also be misleading, since in many cases they 
are comments, not for the sake of the tradition to the throughts of their 
respective authors).
     Ihe second problem is that translator uses the language whose words 
have the same ambiquity (colloqial-technical), or a vocabulary

P.83

which itself laccks the necessary technical terms.  This can be solved by 
using capitals, italics, etc. Also, one of the solution for translating 
Chinese Buddhist texts is to use transliterated Sanskrit, in the same manner 
as in European philosophy one would use Greek or Latin, instead of native 
words, in order to convey the technical meaning and avoid ambiguity.
     Now we understand that meaning is developed through use.  For example, 
for "awakening", or "enlightenment" no one uses capitals; through lengthy 
use it is supposed that these will not be misunderstood.  But some terms (One,
Way, Void) are still written with capitals.  For translations from Chinese 
it is still customary to use Sanskrit equivalents to pinpoint the meaning, 
or when the terms from European languages are not good enough.  For example, 
Chinese fa is better translated with Sanskrit dharma, than with "things" (as 
we did in this translation).
     But to use "dharma" supposes that the reader is more familiar with 
Sanskrit than with the Chinese, which,for the average, is not the case.
     Wing-tsit Chan remarked that "Without adequate tools to help them, many 
translatiors have rendered technical terms in their popular meanings" (Chan, 
1972: XI).  Fortunately some sixty years ago, Soothill and Hodous (1987) at 
least partly, filled the gap for Chinese Buddhist terms with their dictionary.
However, their dictionary was possible thanks to the work done some 1500 years
ago, by generations of Chinese Buddhist, who translated Sandkrit Buddhist 
texts into Chinese, using many standardised terms.
     In order to proceed with the analysis of the Hsin-hsin ming and its 
general meaning in the context of Chinese Buddhism, particularly Ch'an, we 
propose a new translation.(2)  Originally, the text, as presented in Taishoo 
2010, was not divided into stanzas.  The translators, exceptors, excepting 
Suzuki, were faithful to this form.  In the second version of his 
translation (in Conze, 1969), Suzuki has added numbers to the stanzas, in 
shich he grouped the lines of the poem (his first translation, let it be 
remarked, omits four lines of the original, 21-24).  In order to make possible
easy reference for the analysis we have also divided the poem in stanzas, 
but this "varsification" differs from Suzuki's version.  However, in the right


P.84

hand row we have given the numbers of his stanzas in brackers, in order to 
make it easy for the reader to make comparisons.  For the purpose of easy 
reference we suggest a division of the text into eight parts notated with 
Roman numerals.
Inscription on faith in mind
I.
1) The best way in not difficule                   (1)
It only excudes picking and choosing.
Once you stop loving and hating
It will enlighten itself.

2) Depart for a hairbreadth
And heaven and earth are set apart,
If you want it to appear
Do not be for or against.

3) To set longing against loathing                 (2)
Makes the mind sick.
Not knowing the deep meaning (of the way)
It is useless to quiet thoughts.

4) Complete it is like great vacuity               (3) 
With nothing lacking, nothing in excess.
When you grasp and reject
There is no suchness.

II.
5) Do not follow conditions,                       (4)
Do not dwell in emptiness.
Cherishing oneness in the herth,
Everything will stop by itself.

6) Rest to stop motion,                            (5)
And rest will move you again.
If you are merely in either,
How will you know oneness?

P.85

7) Now understanding oneness                      (6)
You will miss in two ways.
Expelling beung you will without it.
Following empiness you are always behind it.

8) The more words and thoughts                     (7)
The more you will go astray.
Stop speaking, stop thinking
And there is nothing you cannot understand.

9) Return to the roof and obtain the purport.            (8)  
Following the outcome you lose the source.
For a moment turn inward,
And surpass the emptiness of things.
Changes that go on in emptiness,                  (9)
All have their cause in ignorance.

III.
10) Do not seek the true,
   Only abstain from views.
   Do not dwell in dual views,                     (10)
   Be careful not to pursue them.

11) The slightest trace of right and wrong
   And mind is lost in confusion.
   One being is the source of the two                (11)
   However, do not even maintain the one.

12) With one mind there is no arising,
   Then everything is without blame.
   No blame, no things.                          (12)
   No arisin, no mind.

13) The subject follows when the object ceases,
   The objects is expelled when the subject sinks.
   The object is related to the subject               (13)
   The subject is related to the object.

P.86

14) If you want to know these two
   Their origin is one emptiness.
   In one emptiness both are equal                (14)
   Evenly containinf innumerable forms.

IV.
15) Do not differentiabte coarse and fine
     And you will not be for or against.
     The great way is all-embracing                 (15)
     Neither easy nor difficult.

  16) Small views are irresolute, full of doubt,
     Now in haste, then too late. 
     Grasp beyond measure                       (16) 
     And you will go astray.

  17) Letting go leads to spontaneity.                (17)
     Essence neither goes nor abides. 
     Accord your nature with the way 
     And go free of troubles.

  18) Fettered thinking strays from the real, 
     It darkens, sinks and spoils. 
     To weary the spirit is not good.                (18)
     Of what use are strange and familiar? 

V. 
  19) In following the 0ne vehicle
     Do not dislike the six sense-objects. 
     Not disliking the six sense-objects              (19)
     Turns out equal to perfect awakenness.

  20) The wise performs through non-action. 
     The fool ties himself. 
     Things are not different, 
     Ignorance leads to preference.


P. 87

  21) To use the mind to hold the mind
     Is it not a great mistake?
     Out of confusion arise rest and disturbance.    (20) 
     Awakening negates liking and disliking.

  22) All opposite sides
     Lead to absurd consideration. 
     Dreams, illusionl, flowers in the air          (21)
     Why strive to grasp them?

  23) Profit and loss, right and wrong 
     Away with this once for all. 
     If the eyes are not closed                   (21)
     All dreams stop by themselves.

VI. 
  24) If the mind does not discriminate
     All things are of one suchness.
     In the deep essence of one suchness          (22) 
     Resolutely neglect conditions.

  25) When all things are beheld as even

     You return again to spontaneity.
     Put an end to the cause                    (23)
     And nothing can be compared.

  26) Cease movement and no movement arises.
     Set rest in motion and there is no resting.
     When both do not make a whole
     How will one be for you?

  27) Investigate to the end                      (24)
     And there is no principle or rule retained.
     Accord the mind with impartiality
     Which stops every action.


P.88

VII.                                    
  28) All doubts are cleared
     True faith is firm and harmonized.
     Nothing is detained,
     Nothing to remember. 

  29) Vacuous,enlightened, self-illumined, 
   Power of the mind is not exerted. 
   Thought is useless here, 
   Sense or feeling cannot fathom this. 
                                                                              
                                                           
30) In the real suchness of the thing-realm       (25)
   There is neither other nor self. 
   Swiftly to accord with that, 
   Only express non-duality.
                                                                              

31) In non- duality all is equal,                 (26)
   Nothing is left out.
   The wise from all directions 
   All belong to this teaching.
                                                                              
                                                              
32) This teaching is not urgent or extensive,      (27) 
   Beyond a moment, or an aeon,
   Not here,not there,
   Everywhere in front of the eyes.                
                                                                              
                                                    
VIII. 
  33) Very small and large are equal.              (28)
     When boundaries are forgotten, 
     Very large and small are equal, 
     The limits cannot be seen.    
    
34) With being there is non-being.               (29)
   With non-being there is being. 
   If not so -   
   Do not hold on to it. 

p.89

  35) One is all,                               (30)
     All is one - 
     Merely with such ability 
     Worry not for finality.

  36) Faith in mind is non-dual.                  (31)
     Non-duality is faith in mind. 
     Discourse here stops -
     With no past, present, future.

Analysis of the text

     Now we shall proceed with the analysis of the text, section by section (
I-VII), explaining technical terms, their meaning in the context of Chinese 
Buddhism, and the main ideas of the text. When necessary we shall also reach 
for the wider context of Indian Buddhism, in order to explain the history of 
certain concepts.
     I Hsin-hsin ming mentions faith hsin(A) in its title and in the 
concluding stanza 36.  We know that faith (skt. 'sraddha) in Buddhism is one 
of the five qualities for making progress on the path (skt. marga). Various 
texts speak of faith in Buddha (Tathagata), the Buddhist doctrine (Dharma), as
well as Buddhist assembly(Sangha). In certain Mahayanic texts  (
Sukhavativyuha, Mahayana'sraddhotpada, Amitaayurdhyaana) faith has been 
promoted as a principal quality, and an agent of salvation. Jayatilleke (1963)
has indicated three aspects of faith in early Buddhism: affective, conative, 
and cognitive.  In later Buddhism a theistic aspect of faith is introduced, 
and faith is redefined.  'Sakyamuni as a historical person is enveloped by a 
deified transhistorical Buddha.  Former faith that Sakyamuni attained an 
awakening, which is under certain conditions and precepts repeatable for other
Buddhists, has been transformed into a faith (related with worshipping and 
reverence) that salvation is based on a transcendental, omnipotent, 
transhistorical principle (Buddha, with his emanations).
     With this background, "faith in mind" is a original contribution of 
Hsin-hsin ming. It introduces the meditative aspect of faith, based on


P.90

mind doctrine affirmed in Ch'an. To have faith in mind means to have faith 
that awakening will follow when the mind "returns to the root" and stops 
discriminating. It is based on a common denominator present in all sects of 
Ch'an tradition:  "Mind is  the root of the myriad phenomena.(3)  . .. If 
you can completely comprehend mind, the myriad practices are completed" (Zen 
Dawn, 1986: 81).
     If the first stanza of Hsin-hsin ming we encounter refutation of 
dualities.  Perhaps, the author - whoever he was - was aware of the paradox, 
rather common in Taoism and Ch'an, when he said that the best way is not 
difficult, under the condition which is most difficult for humans: to stop 
loving and hating, picking and choosing.
     The first four stanzas bear a definitely Taoist influence (compare Lao-
tzu, I).  They banish feelings and duality, connecting the eay with vacuity (
hsu(D)) and deep meaning (hsuan chih(E)).  In relation to vacuity (hsu)(D) 
we should emphasize the difference in meaning between this character as used 
in Taoism, and the meaning of emptiness (k'ung)(M) in Buddhism. Lao-tzu (Ch. 
II) proposes the ideal of a "vacuous" (hsu) heart for man, that is, of peace 
and purity of mind, freedom from worry and egoity. To maintain this vacuity (
according to Lao-tzu, Ch. 15-16) is to be open for the tao and its way, "
open and broad, like a valley." It means to keep the receptive, feminine 
aspect of mind, in order to be able to accord with the tao.  Emptiness (k'ung)
will be explained later in relation to stanzas 5, 7, 9 and 14.
     In the first line (st. I) we decided to translate chih-tao(F)
as "the best way".  Blyth has suggested "great way" which is not wrong per se,
but since in stanza 15 we already have ta-tao (G) which must be "great tao", 
it was unreasonable to use the same word for different characters. In this 
translation we have been - as far as possible - faithful to the principle that
the same character should be translated with the same word and vice versa: a 
different character with the different word. Other translators
decided to use "perfect way" as equivalent for chih-tao.  This is not wrong, 
but "perfect" also denotes something that has been brought to the end, 
finished.  However, speaking of the way, we have something that has yet to 
be threaded.  That is why we made an option for the "best way."  On the 
other hand we have reserved "perfect" as equivalent for

P.91

cheng.(H) which appears in stanza 19.  We understand that the "way" (which 
is spoken of in the first four stanzas) is not the Taoist tao, but the way 
of Buddhism (skt. maarga). With stanza 4 we leave the Taoist tones since the 
"great vacuity", which is a Taoist expression, is related with such Buddhist 
peculiarity as is "suchness". In the fourth line of the stanza 4 Waley 
missed the meaning of juI he takes the colloquial meaning (so), instead of 
technical (Buddhist) meaning (suchness, thatness, skt. tathata).
     II) Stanza 5, and the last two lines of stanza 4 are important because 
they introduce several terms and ideas of overall importance for teh whole 
text.  First, this is grasping (ch'u,(J) skt. upadana).(4)  With grasping 
and rejecting suchness cannot appear.  Same goes for the duality of 
following conditions and dwelling in emptiness.  Conditions (yuan(K), skt. 
pratyaya), or conditioning factors, are mental activity and external objects. 
 Not to dwell in emptiness means that practice of meditation can become one-
sided if attachment is developed for emptiness, peace and purity of meditative
absorption. This is a recurrent warning in all schools of Ch'an. That is why 
our text puts accent on oneness (i-chung(L)), which is also the main subject 
in stanzas 6 and 7.
     Stanzas 5  and 7 (in contrast to stanzas 9 and 14) speak about 
emptiness (k'ung(M)) in practice of meditation, which can become a pitfall. In
stanzas 9 and 14 emptiness is considered from the prajna-perspective, as an 
essential trait of the world and conecting principle of all opposites, all  
dualities.  On  the  other hand, one should not dwell and abide in emptiness 
during meditation (stanza 5).
     "When working on Zen, the worst thing is to become attached to quietness,
because this will unknowingly cause you to be engrossed in dead stillness.  
Than you will develop an inordinate fondness for quietness and at the same 
time an aversion for activity of any kind" (Po Shan, in Chang,  1970:95).   
Stanza 6 accentuates the overcoming of duality between rest and motion which 
is a subtle obstacle.  "If one abandons deconcentration in order to seek 
concentration, what he will attain is the deconcentration but not 
concentration. If one turns back on impurity in order to get purity, he will 
get impurity but not purity" (Seng-ch'ou, in lai and Lancaster, 1983:57). It 
is interesting to note the fourth line of stanza 7  which expresses that 
emptiness (in prajna-sense) is definitely


P.92

out of reach from dhyana-perspective. This has to do with the dynamics of 
meditation. If one seeks emptiness trying to reach rest, he always seems one 
step behind, until he realises that emptiness is the common and conecting 
principle of rest and motion, being and nothingness.
      In Hsin hsin ming there is no explicit mentioning of meditation. 
However, sections II and III can be considered as "meditation sections". 
They contain admonitions on correct meditation practice, its possible mistakes
and pitfalls. Stanzas 8 and 10 speak of stopping the internal monologue and 
the related thinking. Returning to the root and turning inward are related 
with such stoppage - otherwise they would just be an introversion.
      III) The first two lines of stanza l0 introduce two important 
technical characters: chen(N) which also appears in stanza 18, meaning true, 
real, and chieh,(O) meaning view (skt. drsti). The course toward awakening 
is not related with the mind in search for new truths. Such search only 
multiplies dual views, leading to a road without end. That is why the 
admonition "abstain from views" is given as one of the main principles of 
the meditative via negativa.
     Stanzas 11-14 return to the theme of oneness and duality. The first 
line of stanza 12 puts in focus oneness of mind, or one-mind (i-hsin(C) skt. 
eka-citta).  We find that eko-citta is mentioned back at the time of Asanga, 
who speaks about it in the context of thi fifth perfection (dhyana-paramita) 
of the paramita-yana (cf. Suzuki, 1970:70). One Mind is also mentioned in 
the Surangama as a doctrine which enables one to
overcome dualities, understand senses as a part of bodhi, and attain 
imperturbability (acala) - 'Sura'ngama (1969: 54, 125).
    In Chinese Buddhism one-mind concept is exposed by Hui-ssu (VI cent,) in 
"The Method of Concentration and Insight", which belongs tothe T'ien-t'ai 
school:  "...All dharmas are but one mind.  Therefore there is no 
differentiation in itself, for differentiation is the one mind. As the mind 
involves all functions, the one mind is differentiation. They are always the 
same and always different" (in W-T. Chan, 1972:403).
     One mind doctrine was especially elaborated in the Awakening of Faith 
in the Mahayana (Ta-ch'eng ch'i-hsin lun,  trans. by D.T. Suzuki, Chicago 
1900).  Here one mind appears as suchness (tathata) in its pure


P.93

form, and as samsara when it falls under conditions. Fa-tsang has written a 
commentary on the Awakening of Faith.  For him, one mind is the unchanging, 
undifferentiated, non-dual basis of all experience:  deluded and awakened(
Wright, 1986: 24).
     In Hsin hsin ming one mind is considered in a meditative context rather 
than as a metaphysical concept. It is a state of mind free of duality.
     IV) In the second line(5) in stanza 17 we encounter character t'i(V) (
essence, substance) which usually goes in pair with yung(X) (function, 
application).  It is an important concept in Buddhism and other schools of 
Chinese philosophy. Character yung appears also in our text (in stanzas 18 and
21), but the context suggests a colloquial rendering.
      Peculiar for our text is that (in stanza 12) it focuses blame (chiu(S)
) as a factor that binds mind to things and arising(sheng(T)). This 
relatedness of the subject and object is underlined in verse 13.
     In order to avoid duality, Hsin-hsin, ming once more (stanza 14) 
focuses emptiness as the origin of both. Now comes the second stage of 
cultivating the mind:  it consists in applying yung) which is now changed 
through this meeting with t'i.  This means that yung itself would be different
after its meeting with t'i (the meeting is expressed by the "onemind"). That 
is, yung is changed when mind understands its relation with things (fa, 
dharma) - how is it influenced by things and how it influences things.  Then 
the mind is free from things, as well as from its previous yung (function, 
application); it now functions in the world, but is not influenced and 
affected by the world. The new functioning in the world is exposed in part 
IV (stanzas 15-18) of the Hsin-hsin ming; there it is said what is and what is
not peculiar to such free functioning. 
     In the third line of stanza 17 we encounter a Taoist maxim of according 
with tao, but we should give it a Buddhist reading: accord your nature with 
the Buddhist way (path - skt. marga).
     V) The fifth part opens introducing the One-vehicle (i-ch'eng(Y), skt. 
eka-yaana).(6)
     1)  In China we encounter the subject of One vehicle (i-ch'eng(Y)) in 
Hua-yen school.  As other teachings in that school, it calls upon the 
authority of Avata.msaka sutra.  However, here we have an interpretation 
differing from Mahayana.  In Fa-tsang's Treatise on the Golden Lion we


P.94

find an exposition of various schools and Buddhist doctrines in a five-level 
gradation.  The Hinayaana doctrine includes all Theravada schools, the initial
doctrine of Mahaayana includes Madhyamaka and Yogaacaara, the final doctrine 
of Mahaayaana is given by the T'ien-t'ai school, the Mahaayaana doctrine of 
sudden awakening is given by Ch'an, and the Yuan (rounded, complete, all-
inclusive) doctrine (yuan-chiao (C)) of the One vehicle is given by Hua-yen 
School. What is this all-inclusive teaching of the One vehicle?  "When the 
feelings have been eliminated and true substance (t'i) revealed, all becomes 
an undifferentiated mass.  Great functions (yung) arise in abundance, and 
whatever it does is real (absolute, chen(N)).  The myriad manifestations, 
despite their variety,interfuse without disarray. The all is the one, for both
are similar, being empty in nature.  And the one is the all for cause and 
effect clearly take course. In their power and functions each implies the 
other. They spread out and roll up freely.  This is called the all-inclusive 
doctrine of the One vehicle", (compare slight variations in translations of 
this passage - Yu-Lan 1983: 1I, 347; Chan 1972:410; Chang 1970:227)- Taisho, 
1880).
     How how does this Hua-yen understanding of the One vehicle stand in 
relation to Hsin-hsin ming?
     We can find this "one is all, all is one" principle, and the Hua-yen 
teaching of mutual penetration and identity, in stanzas 33, 34, and 35. 
Therefore, the One vehicle in Hsin-hsin ming  is open toward six 
senseobjects (lu chang, skt. sad guna), six qualities (or "six dusts"), that 
appear in conjunction of objects and sense organs including reason. Perhaps, 
it is the "dust" which was supposed to be wiped from the bright mirror of 
the mind in the verse by Shen-hsiu, while Hui-neng said that Buddha-nature 
is forever pure and cannot be defiled by "dust."
     The integrative, monistic standpoint - similar to Hua-yen - is obvious 
from the third and fourth line of stanza 19. This is where the One vehicle and
the one mind doctrine meet, because one mind has two aspects:  one is suchness
seen in perfect awakeness, the other is origination and cessation with six 
sense-objects.
     2)  Stanza 21 speaks of possible mistakes related with meditative 
practice.  One can find similar instructions in earlier texts, as is '
Surangama sutra.


P.95

     'Surangama and Hsin-hsin ming are cautious and give warnings against 
the possible misuse of meditative process.  With the first two lines of stanza
21 compare two lines from 'Surangama (1969:1 17):

     "If mind be set on searching for the mind, that which
     At heart is not illusion becomes illusory".

     This subtle obstacle wa's a matter of special attention in Buddhism, 
especially Ch'an.  For example, in a text of similar title [Hsin ming; for 
Me Rae (in Cimello 1986:208), this text has been falsely attributed to Fajung-
Sorensen (1986: 105), associates the text with Fa-jung and the Niu-t'ou] :

     "If you wish to attain purity of mind, 
     then make effort in the context of no-mind (. . . )
     To maintain tranquility with the mind is 
     still not to transcend the illness of ignorance,"

(in Gimello and Gregory, 1986:208; H. Sorensen, 1986:106).
     It is worth mentioning that in Hsin-hsin ming we do not find one of the 
common technical terms of Ch'an - especially of the Southern school - 
namely, wu-hsin:(e) The author of our text had much mole affmity for one-
mind (i hsin(C)), and wu-wei(f) (non-action; stanza 20), which is part of 
the Taoist legacy ("no mind," which is found in stanza 12, is actually pu 
hsin(g)). Speaking about Taoist legacy we should say that besides the 
general influence felt in part I of the poem, it is also present in using 
the typical Taoist term non-action (wu-wei(f)).  We also find tzu jrn,(h)(
spontaneity) in stanza 17(which has a completely Taoist meaning), and in 
stanza 25.  This is in line with the Ch'an principle developed under the 
Taoist influence to stress spontaneityat the expence of rules, or discipline.
     3)  In Hsin hsin ming we cannot find any trace of the debate between 
the concepts of gradual and sudden awakening. We know that the concept of 
sudden awakening was already present in Indian Buddhism (one moment 
awakening). However it seems that this concept was not


P.96

concurent, or opposed, to the idea of gradualness in Indian Buddhism.(7) In 
China the debate lasted several centuries from the begining of the fifth until
the end of the eighth century, with certain lapses.  It started before Ch'an 
was recognized as a separate school, but was most fervently pursued in Ch'
an, especially after the division, between the Northern and Southern
schools.
     The first person - in China - who confronted sudden with gradual 
awakening, was Tao-sheng (ca. 360-434).  This arose opposition of Huikuan, 
who, like Tao-sheng, was also a disciple of Kumaarajiva. The debate 
continued through the fifth century. We will skip over the fine arguments of 
this debate and give attention to only one remark which is relevant for our 
inquiry.  That is the difference between faith and understanding in terms of 
"gradual" and "sudden".  One of the arguments in favour of the doctrine of 
sudden awakening was as follows: "Enlightenment (ming(l)) is not to be 
gradually reached, whereas faith (hsin(A)) arises (gradually) from 
instruction.  What do I mean by this?  Faith arises and is strengthened in 
daily progress, but enlightenment is not gradual" (The Discussion of 
Essentials, compare Liebenthal, 1948: 187, and Yu-Lan, 1983: II, 278). The 
argument in favour of suddeness is that awakening is one:  non-dual and non-
divisible.  This would mean that faith-in:mind (hsin-hsin(k)) appearing in 
stanza 36 as non-dual, is not the same as divisible (and gradual) faith 
mentioned in this debate (the character hsin(A) is the same).   Hsin-hsin ming
mentions neither sudden awakening (tun wui) nor gradual awakening (chien-wu(
j)), which were already in use at the time of Tao-sheng (i.e. three 
centuries before the supposed time of Hsin-hsin ming).  Its author deemed as 
unnecessary to specify in terms of gradual or sudden complete awakenness (
cheng-chiieh(Q)), and awakening (wu(p)).
     The sixth century was an intermezzo. In the seventh century the debate 
between the doctrines of gradual and sudden awakening burst with new 
strength in an encounter between Shen-hsiu and Hui-neng, and in the division 
of Ch'an (Northern and Southern sect).
     By the end of the eight century, in 794 A.D., there was also a debate 
on international level, held in Tibet, between Kamala'sila from India, who was
representing the orthodox gradual doctrine, and the exponents of Ch'an from 
China, who argued in favour of the doctrine of sudden en-

P.97

lightenment (vide Gomez, in Lai and Lancaster, 1983).
     It should be noted that in Hsin-hsin ming we find altogether two terms 
related with awakening - cheng-chueh(Q) (stanza 19) and wu(P)(stanza 21).  
In Chinese Buddhisma(8) ming(1) (enlightenment) was used at least from the 
time of Tao-sheng (cca 400 kD.), as a synonym for wu.(P)  This speaks for a 
conclusion that the Chinese introduced the term "enlightenment" to 
Buddhism.  We also encounter this character in Hsin-hsin ming, although not in
a noun-sense (enlightenment).  In stanza 1 (fourth line) it is used as a 
verb (enlighten) and in stanza 29 as an attribute (enlightened).
     Chueh(m) means "awakenness" as a permanent accomplishment (for details, 
vide Karlgren, 1974: 167), while wu(P) means "awakening."  It is obvious 
that these two were used as technical terms - cheng-chueh meaning perfect 
awakenness (skt. sambodhi), and wu, meaning awakening bodhi).  Speaking 
about these matters, Chang (1970: 162-3) remarks that wu "as shown in the 
Zen tradition, to denote the inner experience of the awakening to the prajna-
truth (the truth realised through transcendental wisdom), is not the same as 
that of cheng-teng-chueh (samyaksa.mbodhi), which is the final and perfect 
Enlightenment of Buddhahood.  Ch'an Buddhists seldom talk of cheng-chueh (sa.
mbodhi) or speak of their Ch'an experience as chueh (bodhi).  Although chueh 
and wu are very close, a difference still exists between them.  Wu refers more
to the awakening experience in its immediate sense, while chueh denotes 
permanent and complete enlightenment .... However, these experiences are 
different only in degree of profundity, not in essence, or in basic 
principle."  
     It is also worth noting that in Hsuan-tsang's doctrine of Mere Ideation 
(VII cent.), in Fa-tsang's Hua-yen, and in T'ien t'ai we find chueh rather 
than wu(Yu-Lan, 1983: II, 337, 356, 381).
     VI) In stanza 24 we encounter two important terms - one suchness (i-ju(
n)) and conditions (yuan(k)).  We have already mentioned the second term, 
which is also found in stanza 5 with the same meaning (skt. pratyaya; pali, 
paccaya - root-conditions:  greed, hate, delusion etc.).  Speaking about 
suchness, we find altogether three variations of this term in Hsin-hsin ming. 
In stanza 4 we find "suchness" (ju(I)), in stanza 24 "one suchness", and in 
stanza 30 "real suchness" (chen-ju,(o) skt. bhuutata-


P.98

thata).  The first and the third are well known in Mahaayaana tradition, but 
the second seems to be an innivation of the author of Hsin-hsin ming.
     VIII)  Stanzas 28-29 can be compared with Seng-chao:  "...Sage harbours(
no desires, his mind is like an) empty hole:  there are no perceptions nor 
thoughts.  Indeed, though living in the midst of our everchanging world, he 
remains completely detached..." (Liebenthal, 1948:109).
     In the first line of stanza 30 we find two highly technical terms:  
real suchness(chen-ju), and thing-realm, or totality of dharmas, fa-chieh(d)(
skt.dharmadhatu).  These concepts have been used in Mahaayaana, and also in 
Mind-only school, T'ien t'ai, and Hua-yen.  In Ch'eng Wei-shih Lun Hsuan-Tsang
gives the following definations,  "Chen means genuine and real.  It 
indicates that it not baseless and false.  Ju means constantly thus.  The 
meaning is that genuine reality remains, under all conditions, constantly thus
in its nature" (quoted in Yu-Lan, 1983:  II, 331).  T'ien t'ai school gives 
a slightly different meaning:  it is that of all the single mind only. This 
single mind is therefore called chen-ju (genuinely thus).  Anything external 
to it is neither genuine nor thus, but consists only of false and diverse 
appearances" (quoted in Yu-Lan, 1983:  II, 361).
     In stanza 30 an dfirst two lines of stanza 31, we find the relation 
between real suchness (chen-ju), non-duality(pu-erh(r)), equality(g)(t'ung(u))
and totality (nothing is left out) of the thing realm (fa chienh(d)).  The 
connecting experience between the "meditative"(dhyana) and "wisdom"(prajna) 
aspects is the negation of the difference between other (t'a(s)) and self (
tzu(t)).  In mediation this is the experience of non-obstruction between ego 
and non-ego, when all is free of marks (in a Buddhist context it would not 
be consist to say that the eqo has become all-inclusive with fallling off of 
the ego boundaries, because ego is also without marks). In "wisdom" sense this
means that in real suchness it is not possible to mak eany distinction - 
therefore, the realm of things (fa chieh(d)) where nothing in left out, is 
experienced as non-distinctive totality, or oneness.
     Stanza 32 expands (makes explicit) this experience with 
interpenetration (and transcendence) of time (urgent, moment, aeon) and space


P.99

dimensions (extensive, here, there, nowhere, everywhere).  This has also 
been explained by Fa Tsang in Hua-yen Yi-hai Pai-men:  "Since a single 
moment has no substance of its own it becomes interchangeable with the great 
aeons. Because the great aeons have no substance they also embrace the 
single moment" (quoted in Chang, 1972: 160).
     Non-duality (pu-erh(I)') deserves separate comment.
     We find it in several stanzas (30, 31 and 36). It is also related to 
oneness (i-chung(L) - one kind), in stanzas 5, 6 and 7. Non-duality(skt. 
advaya, advaita) was the favorite principle in many schools of Indian 
philosophy, including Buddhism.  In Buddhism this has been exposed in 
various texts, mostly of Mahayaanic origin.
     In Ashtasahasrikaprajnaparamita (Ch.  XVI)  it  is  said that the "
suchness of the Tathagata and of all dharmas is one suchness, non-dual (
advaya), not divided (advaidhiikaara)."
     In Abhisamayalamkara (Ch. VII) we find the "momentary intuition of non-
duality." The commentary says: "This form of momentary intuition represents 
the state when the bodhisattva, having during a long period of time made it 
his habit to negate the double aspect of the elements (as subjective and 
objective), has this double representation completely removed" (Obermiller, 
1933: 83).
     In Gandavyuha, when Sudhana reaches Maitreya he is introduced to a 
dwelling place of those who delight in emptiness and in experiencing: the 
interpenetration of all the ages of universe; the entrance (anuprave'sa) of 
one into all, and all into one; the non-obstruction (anavarana) of all 
phenomena; the non-duality (advaya) of all Buddhas.
     At the climax of Vimalakirtinirde'sasutra, thirty-two bodhisattvas 
explain in words the principle of non-duality, each one setting forth the 
solution of a pair of opposites ("coming" and "going", purity and impurity, 
samsara and nirvana).  Manju'srii states that non-duality can be entered 
only by abstaining from words and thoughts.
     VIII)  Stanza 33 extends the principle of non-duality to the large and 
small.  On this subject Fa-tsang says in Hua-yen Huan-yuan Kuan: "When we see,
for example, the height and width of a mountain, it is mind that manifests 
this largeness; there is no largeness apart (from mind).  Or when we see the 
utter tinyness of a particle of matter (gu.na), here again

P.100

it is mind that this tinyness. . . "  (quoted  in Yu-Lan, 1983: II, 348).   
Speaking about influences between Hua-yen and Ch'an, Suzuki lond ago remarked:
 "While scholars of the Avatamsaka school (Hua-yen, D.P.) were making use of 
the intuitions of Zen in their own way, the Zen masters were  drawn  
towards  the philosophy of Identity and Interpenetration  advocated  by the 
Avatamsaka,  and  attempted  to incorporate it into their own discourses. . ..
 The influence  of  Avatamsaka philosophy on Zen masters grew more and more 
pronounced as time  went on, and reached its climax  in the tenth century 
after the passing of Tsung-mi, the fifth patriarch of the Avatantbaka school 
in China" (Suzuki, 1970: III, 19-20).
     In Hsin hsin ming we can also find traces ofthis yncretism, especially in
the last seven stanzas. The  relationship  between Hua-yen and Ch'an has 
been sensed by contemporary  authors, like Gimello, who remarks: "One 
frequently encounters in Hua-yen thought difficult issues which might better 
be understood if only one knew their true relationship to meditative 
cultivation" (R.M. Cimello:  "Early Hua-yen, Meditation, and Early Ch'an:  
Some Preliminary Remarks," in Lai and Lancaster, 1983: 155). Same could be 
said of most of the stanzas in Hsin-hsin ming.
     In To-ch'eng Chin-kuan Fa-men of the T'ien t'ai school we can also find 
similar ideas on large and small, as in stanza 33.

     "The mind, being single, has neither largeness nor
     smallness. The hair-pore and the city both embody 
     the single total mind as their substance.  From this
     we should realize that the hairpore and the city are  
     integrated in substance and everywhere  the same. 
     For this reason the small admits of the large; thus 
     there is nothing large that is not small.  The large 
     integrates the small: thus there is nothing small that
     is not large. Because there is nothing small that is not  
     large, the large may enter the small,  yet  is  not
     diminished. Because there is nothing large that is not 
     small, the small may contain the large, yet is not
     increased" (quoted in Yu-Lan, 1983: II, 372).

     However, the idea of relativity of small and large has been  
     intro-

p.101

duced to the context of Chinese philosophy some thousand years before, by 
Chuang-tzu and Hui-shih.  Chuang-tzu(in ch. XVII, "Autumn Floods") observes 
that "From the point of view of differences, if we regard a thing as big 
because there is a bigness to it, then among all the ten thousand thing 
there are none that are not big.  If we regard a thing as small because 
there is a certain smallness to it, then among the ten thousand thing there 
are none that are not small" (The Complete Works of Chuang hu, trans. by B. 
Watson, Nei York: Columbia Un. Press 1968., p. 179). The other concept that 
connects Hsin-hsin ming and Chuang-tzu is equality (t'ung).(U)  Chuang-tzu 
speaks of equality of things in ch. II: "Whether you point to a little stalk 
or a great pillar, a leper or the beautiful Hsi-shih, things ribald and 
shady or things grotesque and strange, the Way makes them all into one. 
Their dividedness  is  their  completness,  their completeness is their 
impairment. No thing is either complete or impaired, but all are made into bne
again" (Ibid, p. 40-1).  And then he adds:  "There is nothing in the world 
bigger than the tip of an autumn hair, and Mount T'ai is tiny.  No one has  
lived longer than a dead child, and P'eng-tsu died young" (Ibid. p. 43).
     Nevertheless, we should note the  difference  between Chuang-tzu and 
the Hsin-hsin ming.  For  Chuang-tzu everything is equal because (a) tao is 
the equalizer of everything, and (b) everything is appropriate  in  
relation  to  its  kind, environment, and context.  In Hsin-hsin ming 
everything is equal because of emptiness and suchness.
     In stanzas 34 and 35 Hsin hsin  ming  exposes  the interpenetration of 
being (vu(U)) and non-being (wu(v)),(10) of one (i(X)) and all (i-ch'ieh(y)).
     With stanza 36 the discourse is brought  to  the  end, because the 
subject is pronounced as beyond time (past, present, or future).

                     NOTES

1.  Leng-chia shih-tz'u chi is one of the Tun Huang 
manuscripts - Pelliot 3436 and Stein 2054. It was disovered 
in 1926, and later included in Toisho. 85. 1283-1290.  
Yanagida Seizan has published a critically edited version 
with a Japanese translation in Shoki no Zenshi I, Zen no 
Coroku 2 (Tokyo, 1971:


p.102

  49-326).
2. To our knowledge, there already exist five translations of the 
   Hsin-hsin ming in English.  The first translator, D. T. 
   Suzuki, has published two versions of his translation (one in 
   Suzuki 1970; the other in Come, 1969).  The second t
   translation was done by A. Waley (in Conze, 1954), the third 
   by R. H. Blyth (19601, and the fourth by L. K. Yii (1971).  
   The fifth, anonymous translation, can be found in a manual 
   published by the Zen Center in Rochester (Doily Chants, 
   1985).

At first it seemed that we could use one of these as the basis for a new 
analysis of the poem, but after closer scrutiny it was obvious that none of 
the existing translations was adequate for the purpose. The fifth 
translation is a rather free rendering made for immediate purposes in a Zen 
Center.  Of the other four, some are inconsistent in translating Buddhist 
technical terms (translations by Blyth and Yu), while Suzuki's translation 
occasionally introduces terms which seem to be part of a technical 
vocabulary (Absolute Reason), but actually  belong  to  Hegelian  
philosophy, rather than Chinese Buddhism. Waley's translation is faithful, 
except in technical terms Perhaps he lacked the knowledge of Buddhist 
tradition and therefore translated technical terms as quasi-technical (in 
stanza 19, True Perception, instead of perfect  awakenness;  in  stanza  21, 
Wisdom, instead of awakening).

Free German translation was made by Ohasama-Faust (1925), in Zen, der 
lebendige Buddhismus in Japan, Gotha  Translation-interpretation by Keiji 
Nishitani can be found in Trailing Mud and Dripping Water, New Mexico 1984.

3. Besides mind (hsin) in Hsin-hsin ming we find two other 
   related terms: hsing(q) (nature, in stanza 17) and shen(p)  
   (spirit, in stanza 18). Rawlinson ("The Ambiguity of the 
   Buddha-nature Co ncept in India and China", in Lai and 
   Lancaster, 1983: 259-279) has listed the whole gamut of 
   Chinese terms used for translating Buddhist Sanskrit terms
4. Chu(J)   is a technical term for grasping, clinging or 
   attachment which is understood as an intensified form of 
   thirst or craving (skt. tanha).
5. In the second line of stanza 17 we also find character chu(b)  
   which  is  a technical term for stages (skt bhumi) on the 
   bodhisattva path.  If we read it in this sense it would mean 
   that  the  essence is not related to stages and that is in 
   accordance dith the concept of awakening which refutes 
   stages  However, since Hsin-hsin ming gives no special
   reading:  to abide, dwell Blyth (1972:79) has misunder-
   stood the second line of stanza 17, translating t'i as 'activity'. 6. One 
vehicle has an interesting history in Indian Mahaayaana on which lately


p.103

   have  written  D.S  Ruegg  ("The gorra, ekayana and     
   tathagatagarbha theories of the Praj~naaparamitaa according 
   to Dharmamitra and Abhyakaragupta") and A Kunst ("Some 
   Aspects of the Ekayana"X both in Lancaster (1977).

   In various Mahayana texts the subject of One vehicle is 
   interpreted differently. In 'Sri-Mala (Wayman, 1974) and 
   Lotus sutra, Ekayaana is identified with Mahaayaana, as 
   yaana that incorporates ah vehicles  It also taker 
   tathaagatagarbha as an explanation for the thesis of One 
   vehicle: embryo of the Tatha gata is present in every sentient 
   being, and (potentially) they areall Buddhas which means 
   that tathaagatagarbha is the bads of only one vehicle - the  
   vehicle of  the tathaagaras  Finally, samyaksa.mboddhi is 
   one, not various or different in relation to yaanas. 

   The gist of the interpretation in various sutras or 
   their commentaries is that the three yaanas pertaining to  
   'sravakas,  pratyekabuddhas  and  bodhisatvas  is 
   fundamentally Eka-yaana pertaining to Buddhahood. The 
   basis for this is that ail-aspiring Buddhists are of one   
   gotra (lineage), and have tathaagatagarbha (embryo of  
   tathagatha "No system postulating  (different) vehicles 
   indeed exists (in certain meaning):  I teach that the  
   vehicle is one (ultimately).  But in order to attract the 
   childish I speak of different vehicles".  (La^narasutra,     
   of.Ruegg, in Lancaster, 1977:295). (One vehicle doctrine  
   in the context of Japanese Buddhist thought was reviewed by 
   Kiyota, 1967).
7. We know that Indian Buddhism has elaborated a broad spectrum of ideas on 
these matters.  We find altogether some six sanskrit terms related to this 
subject.  First is (a) boddhi-citta which designates the cognition of the 
necessity to step on the path (maarga) and the decision/will to thread it.  It
is the power needed to thread the path, whether itis defined in terms of an 
arthat, or a bodhisattva  However, these are supposed to differ - the first 
one is bent on attaining an awakening for himself, while the other is supposed
to attain
   it in order to lead others to the path, and awakening.

   b)   Bodhi is awakening. It mealls the full understanding  
(what was previously an aspiration) of the Buddhist truths (whether in 
Theravada, Mahayana  or  Tantrayana  tradition),  inner transformation of 
cognitive, emotional and volitional faculties, and a transition to 
unconditioned  (not  bound  by  karma) existence. It is sometimes described  
as  "reaching the other shore", or "turning about in the deepest seat of 
consciousness", or "breaking through" the bondage of ignorance and karma.
   Bodhi is derived from the root budh, which means to awake;  
   therefore it is correct to translate it as awakening, and less 
   correct as enlightenment.

However, light is related with awakening in some sutrss and tantras, 
principal-
 
p.104

ly in two forms  First is the Light of the all-powerfull Buddha, which 
enlightens and awakes sentient beings  Second is the individual inner light of
the mind. Under delusion it appears as false thinking, but after awakening 
it turns into true light, radiant wisdom.

c)   Sa.mbodhi is (supposed) to mean complete awakening   d)  Samyak-
sambodhi is  "right  complete awakening", and (e) anuttara-samyak-sambodhi  is
 "ultimate  right  complete awakening".   However, these terms were not used 
consistently.  For example, (b) and (c) were sometimes used as synonyms, as 
well as (d) and (e).  Perhaps we can better understand this from the point 
of actual practice of meditation.  First, it was understood that awakening can
be a repeatable fluctuating experience of various depths qualities and 
durations. Therefore, there existed a practical need for terms which would
designate experiences of various quality.  Besides it was supposed that the 
awakening of a Buddha is somewhat different in relation to the awakening of 
aspirants (arahants, bodhisattvas).  Samyak-sambodhi  (pali, samma-sambodhl) 
was in  Theravada  a designation for awakening  of  a  Buddha;  later  it  was
anuttarasamyak-sa.mbodhi.

In Mahaayaana there was also a tendency to use different terms for awakening 
of a 'Sravaka, Pratyekabuddha, Bodhisattva and Buddha, in order to underline 
the supposed difference in kind and quality.

However, divisions of the path, meditation, insight, and of awakening, 
provoked a reaction, which derived its reasons partly from theory and partly 
from practice. From the theoretical point it was considered  that  
awakening, after all, must be "in one piece", apart from  the  preceding "
not yet complete" forms;
otherwise, it would fall under ordinary undertakings which are condi-tioned, 
relative, and a matter of accumulation.  From the practical point it seemed 
that the practicing Buddhist is lost in a complex maze of an endless 
accumulation of merits, insights, wisdoms samadhis and awakenings.  One   
could expect a reaction to this, in order to put things back in pristine 
simplicity and proclaim that there is after all an only one vehicle (Eka-
yana), one germ of the thus-come (tathagata-garbha), one
nirvana and one awakening, which is spontaneous instant and sudden  As 
Lankavatara puts it:  "It is reached suddenly and intuitively as the '
turning about'  in  the  deepest  seat of
consciousness; it neither enters nor goes out - it is like moon seen in 
water." Thus, sudden awakening, that was to cause so much turbulence in Ch'an,
was already at stake  in  Indian Buddhism (see L.O. Gomez:  "indian 
Materials on the Doctrine of Sudden Ennlightenment:' Lai and Lancaster, 1983)
.

The Sanskrit term, introduced in Abhisamayalamkara, was eko-ksana-abhisam-

p.105

 bodha - complete-awakening-in-one-moment, a final    
 removal of even the subtlest defilement  and  ignorance,  
 attained  in  a  thunderbolt-like (vajoparama) samadhi   
 (Obermiller, 1933: 44). This momentary intuition is said to  
 be the end of the bodhisattva path. It is an intuition  of   
 ultimate  norrduslity  (advaya) (Obermiller, 1933: 83).   
 It is  supposed  to be the end of a progressive (gradual) 
 process of intuition (anupurva-bhisamaya).  In such a  
 context "gradualness" and "suddenness"  were  not 
 concurent, but compatible parts of the same (and one) 
 process. The final realization is a matter of moment, but this 
 moment and suddenness have to be prepared through a 
 gradual building up.  This can be seen even in Ch'an of the  
 Southern school  Sometimes decades of training were 
 necessary for "sudden attainment", and integrating t'i 
 (essence) with yung (function) was for the most part a 
 gradual process.  
8)  This character has a long history in Chinese philosophy. It  
   was introduced back at the time of Lao-tzu: "All things, 
   howsoever they flourish, return to their root.   This return  
   to the loot is called quiscence, which is caned the invariable.      
   To know this invariable is caned enlightenment (ming)." Tao  
   Te Ching, XVI 9. 
9)  Equality or sameness (t'ung, skt. samata) of all things is one 
   of the favorite subjects in Hsin-hsin ming.  Cook(1977:49) 
   observes that equality of things  "was  attained  in Indian 
   Buddhism primarily by reducing all things to the common 
   level of insignificance, and is attained in Hua-yen by raising 
   all things to the common level of supreme value". We cannot 
   say that Hsin hsin ming applies either of these standpoints,  
   In  stanza 14 we see that dualities are equal on basis of  
   emptiness which is their common "ground". In stanzas 3031  
   equality is based on suchness  and non-duality.  In verse 
   33 equality appears when boundaries and limits are seen as  
   conventions  Thus equality  is here neither equality in  
   insignificance or in value.
10)  Compare Hsin-ming:   "If one puts an end to the two  
   extremes (of being and not being), than one will be both 
   bright and clear". In this and many other lines we find 
   similarities between the Hsin hsin ming and the Hsin ming,     
   which was commented and translated by Sorensen, 86:101-
   120.

                  BIBLIOGRAPHY

Blyth, RH. (1960): Zen and Zen Clossics, Vol 1, Tokyo: Hokuseido Press Chen, 
Wing-Tsit (1972): A Source Book in Chinese Philosophy. Pricetpn: Prinaton 
Un. Pr. 
Conze, Edward. ed. (1954):  Buddhist Texts Through the Ages, Oxford: Bruno 
Cassirer


P.106

Conze, Edward. Trans and ed. (1969): Buddhist Scriptures
     Penguin 
Francis H. Cook (1977): Hua-Yen Buddhism, Pennsykania:
     State Un. Press 
Garama C.C. Chang(1970): The Practice of Zen New York:
     Harper and Row 
Garma G.C. Chang (1972): The Buddhist Tearching of Totality,
     London: Alien and Unwin
DailyChants (l985), Rochester: Zen Center
RM. Gimello and P.N. Gregory, eds. (1986): Studies in Ch'an
     and Hua-Yen. Honolulu:  University of Hawaii Press 
Karlgren, B. (1974): Analytic Dictionary of Chinese and Sino-
     Japanese, New York:  Dover 
Lai, W. & Lancaster, LR., eds(1983):  Early Ch'an in China
     and Tibet, Berkeley:  Berkeley Univ. Press 
Lancaster, L. ed. (1977): Prajnaparamita and Related Systems,
     Berkeley: Berkeley Unir. Press 
Liebenthal, W. (1948): The Book of Chao Peking: The Catholic
     University 
The Lion's Book of Queen Srimala, trans by Wayman, A. & H.,
     New York: Columbia Univ. Press 1974.
Nishitani K. & Yanagida, S. (1974):  Zenke Goroku II, Tokyo: 
     Shikuma Shobo
Obermiller. E  (1933):   "The Doctrine of Prajnaparamita as
     Exposed in the Abhisamayalamkara of Maitreya", Acta
     Orientalia, Vol XI, Leiden:  El. Brill
Me Rae, J.R. (1986):  The Northern School end the Formation
     of Ecr[y Ch'an Buddhism, Honolulu: Univ. of Hawaii
     Press 
Sorensen, H.H. (1986): "The 'Hsin-ming' Attributed to Niu-t'ou
     Fa-Jung", Journal of Chinese Philosophy, 13(1986): 101-
     120 
The Suragama sutra (1969), trans by L.K. Yu, London: Rider Suzuki D.T. (1970):
Outlines of Mahayana Buddhism, New
     York: Schoken 
Suzuki D.T. (1970): Essays in Zen Buddhism, I-11I, London:
     Rider 
Taisho Shinshu Daizokyo, 85 vol Tokyo, 1924-32 
Ui, H. (1939): ZenshushiKenkyu, I, Tokyo
Wright, D. (1986): "Language and Truth in Hua-yen Buddhism."
     Journal of Chinese Philosophy, 13(1986): 21-47 
Yu, L.K. (1971): Practical Buddhism, London: Rider 
Yu-lan, F. (1983) A History of Chinese Philosophy, I-II,
     Princeton: Princeton Univ. Press 
Zen Dawn, Early Texts from Tun Huang, trans by J.C. Cleary
     Boston & London:  Shambhala 1986.

P.107

                  Important characters
A 信        M 空         a 執        m 覺
B 心        N 真         d 住        n 一如 
C 一心      O 見         c 圓教      o 真如
D 虛        P 悟         b 法界      p 神
E 玄旨      Q 正覺       e 無心      q 性
F 至道      R 法         f 無為      r 不二
G 大道      S 咎         g 不心      s 他
H 正        T 生         h 自然      t 自 
I 如        U 同         i 頓悟      u 有
J 取        V 體         j 漸悟      v 無
K 緣        X 用         k 信心      x 一
L 一種      Y 一乘       l 明        y 一切

P.108

A&B) hsin-xin                X) yung - yong
   C) i-hsin - yi-xin        Y) i-ch'eng - yi cheng
   D) hsu-xu                 c) yiian chiao - yuan jiao 
   E) hsuan chih-xuan zhi    e) wu-hsin-wu-xin
   F) chih-tao - zhi-dao     i) tun-wu- dun-wu
   G) ta-tao - da-dao        1) ming-ming
   H) cheng-zheng            k) hsin-hsin - xin-xin
   I) ju-ju                  j) chien wu - jian wu
   K) yuan-yuan              Q) cheng-chueh - zheng-jue
   M) k'ung - kong           P) wu - wu
   f) wu-wei - wu-wei        n) i-ju -yi-ru
   U) t'ung-tong             o) chen-ju - zhen-ru
   N) chen-zhen              r) pu-erh- bu-er
   O)chieh-jie               d) fa chieh - fa jie
   h) tzu-jan- zi-ran        s) t'a - ta
   R) fa-fa                  t) tzu-zi
   S) chiu-zhiu              q) hsing-xing
   T) sheng - sheng          p) shen - shen
   V) t'i-ti                 J) chu-zhu
                             b) chu- zhu