Written on the heart of confidence (Sin Sin Ming)

Fundamental text of non-duality (V century AC)
By master Sosan (Buddhism Ch' year)

The great way is not difficult,
just avoid to choose.
If you are free of hate and love,
It appears clearly.

Away on the thickness of a hair
a wide gulf between then the heaven and the Earth.
If you want to find it,
Do not attempt to follow or to resist.

The struggle between the pros and cons,.
This is the heart disease!
Not realizing the profound meaning of things,.
you run out you in vain to pacify your mind.

Perfection of the vast space,
It lacks anything in the way, there is nothing superfluous.
By searching or pushing things,
We are not in resonance with the track.

Do not chase the world subjected to causality,
do you not lose in a vacuum of phenomena!
If the spirit remains in the peace of the Unique,
This duality disappears by itself.

Ceasing to act to find peace,
It will only further agitation.
Looking for motion or rest,
How can we know the Unique?

When we don't understand the duality of the track,
the movement and the rest are wrong.
If you push the phenomenon, it engulfs you;
If you continue the vacuum, turning him back.

By dint of lyrics and speculation,.
We move away from the track.
Cutting short speeches and reflections,
It is place where we cannot penetrate.

Back to the root, it is sense;
Chase appearances, it is away from the Source.
In an instant, turning our gaze,
we exceed the vacuum of the things of the world.

If the world seems to change,
It is because of our false views.
No need to search for the truth,
give up only false views.

Do not cling to views dual,
be sure to not to follow.
At the slightest trace of good or bad,
mind confused in the complexities.

The duality exists only in relation to the unit;
do not cling to the unit.
For a spirit that does not, manufacture
the ten thousand things are harmless.

If one thing does not trouble us, it is as non-existent.
If nothing happens, there's no mind.
The topic disappears as a result of the object;
the object vanishes with the subject.

The object is object to the subject;
the topic is relative to the object.
If you want to know what are these two entities,
be aware that they are empty of substance.

In this unique vacuum, both mingle
and each contains the ten thousand things.
Do not attempt to distinguish the subtle from the gross;
How to take advantage for this against that?

The essence of the main road is wide;
There is nothing easy, nothing difficult.
Restricted views are hesitant and suspicious;
more thought go quickly, most are going slowly.

If we focus on the main road, we lose the accuracy;
in the intention, we will on a road without end.
Let it go and everything will follow their own nature;
gasoline not moves or not remains in place.

Listen to the nature of things and you will be in agreement with the way,
free and issued any torment.
When our thoughts are fixed, we turn our backs to the truth;
We tangle and wallow in discomfort.

This malaise fatigue soul:
What good flee this and find it?
If you want to follow the path of the single vehicle,
Have no bias against objects of the six senses.

When you do more, ban
then you will reach enlightenment.
The sage has no task;
the sot gets hung himself.

Things are devoid of distinctions;
It is our commitment that gives them.
You want to understand and use the spirit,
is this not where the largest of all aberrations?

The illusion sometimes creates calm, sometimes the disorder;
Enlightenment destroyed any attachment and any aversion.
All objections
come from the thought.

Dreams, illusions, flowers from the air,
Why are exhaust to grasp them?
Profit, loss, true and false
disappear in an instant.

If the eye is not, sleeping
dreams disappear of themselves.
If the spirit does not take differences,
the ten thousand things are only a single reality.

Giving us the mystery of things in their unique reality,
We forget the world of causality.
When all things are considered with equanimity,
they return to their original nature.

Do not seek the why of things:
This avoids falling into the world of comparisons.
When peace moves, there is more movement;
When the movement stops, there's more tranquillity.

The borders of the ultimate
are not guarded by laws.
If the mind is illuminated by the identity,
all activity stops him.

Once brushed doubts
true confidence shines, strong and straight.
Nothing to remember,
nothing to remember.

Everything is empty, radiant and luminous by itself:
do not exhaust the powers of your mind.
The Incomparable is not measurable by the thought,
Knowledge is unfathomable.

In the reality as it is,.
There is no others or oneself.
If you want to tune,
a single word possible: non-deux!

In non-duality, all things are identical,
There is nothing that is in it.
Visionaries in all places
have access as well.

The principle is without haste or delay;
a moment is similar to thousands of years.
Neither present nor absent
and however all before your eyes.

The infinitely small is like the infinitely large,
into total oblivion of objects.
The infinitely large is similar to the infinitely small,
When the eye sees more limits.

The existence was nonexistence,
non-existence is the existence.
As long as you have not understood it,
You shall remain restless.

One thing at a time is all things,
all things are only one thing.
If you can only enter this,
It is useless to torment about perfect knowledge.

The spirit of trust is not duel;
What is duel is not the spirit of trust.
Here the ways of the language stops,
because it is past, present, or future.

This French translation by Jean Bouchart of Orval Sin Sin Ming is inspired by the beautiful version of L. Wang and J. Masui (reviewed by Professor P. Demieville of the Collège de France) as shown on pages 205-209 of the Tch work ' year – Zen: roots and flowerings, number 4 of the new series of the Hermès collection, éditions Les Deux Oceans, Paris 1985. Some passages were borrowed to the translation of Daniel Giraud from Seng Ts' year: Hsin Hsin Ming, treated spirituality Ch' year of the life century, editions Arfuyen, Paris, 1992, ISBN 2-908825-19-8.

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