Hsin Hsin Ming Quotes

Pursue not the outer entanglements; Dwell not in the inner void; Be serene in the oneness of things; And dualism vanishes by itself.

The Great Way is not difficult for those who have no preferences. When love and hate are both absent everything becomes clear and undisguised. Make the smallest distinction, however, and heaven and earth are set infinitely apart. If you wish to see the truth then hold no opinion for or against. The struggle of what one likes and what one dislikes is the disease of the mind.

When love and hate are both absent, everything becomes clear and undisguised. Make the slightest distinction, however, and heaven and earth are set infinitely apart. If you wish to see the truth, then hold no opinions for or against anything. To set up what you like against what you dislike is the disease of the mind.

To deny the reality of things is to miss their reality; to assert the emptiness of things is to miss their reality. The more you talk and think about it, the further astray you wander from the truth. Stop talking and thinking and there is nothing you will not be able to know.

When mind exists undisturbed in the Way, nothing in the world can offend, and when a thing can no longer offend it ceases to exist in the old way. When no discriminating thoughts arise, the old mind ceases to exist.

When thought is in bondage the truth is hidden, for everything is murky and unclear, and the burdensome practice of judging brings annoyance and weariness. What benefit can be derived from distinctions and separations?

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

To live in the Great Way is neither easy nor difficult, but those with limited views are fearful and irresolute: the faster they hurry, the slower they go, and clinging cannot be limited: even to be attached to the idea of enlightenment is to go astray. Just let things be in their own way and there will be neither coming nor going. Obey the nature of things (your own nature), and you will walk freely and undisturbed.

For the unified mind in accord with the Way all self-centered striving ceases. Doubts and irresolutions vanish and life in true faith is possible. With a single stroke we are freed from bondage; nothing clings to us and we hold nothing. All is empty, clear, self-illuminating, with no exertion of the mind's power.

It is not the truth which has to be sought, it is you who have to be brought home.

Words! Words! The Way is beyond language, for in it there is no yesterday no tomorrow no today.

We will be entering the beautiful world of a Zen master's no-mind. Sosan is the third Zen Patriarch. Nothing much is known about him- this is as it should be, because history records only violence. History does not record silence- it cannot record it. All records are of disturbance. Whenever someone becomes really silent, he disappears from all records, he is no more a part of our madness. So it is as it should be. Ch. 1: The Great Way Is Not Difficult

The mystery is solved when you have become the mystery itself.

Meditation, godliness, enlightenment, nirvana, they all came into being through love, because through love a glimpse was achieved. And when the glimpse was there, daring souls went on an adventure to find the source from where this glimpse comes.

If the conscious falls into the unconscious you fall into a coma, and if the unconscious falls into the conscious and becomes conscious itself, you become enlightened, you become a Buddha, a Sosan.

You are the way and you are the goal, and there is no distance between you and the goal. You are the seeker and you are the sought; there is no distance between the seeker and the sought. You are the worshipper and you are the worshipped. You are the disciple and you are the master. You are the means and you are the end: this is the great way.

No-thinking is the door. No-word is the gate. No-mind is the way.

Enjoy this moment because it may not come again.

If you love a person, you project things which are not there. If you hate a person, again you project things which are not there. In love the person becomes a god. In hate the person becomes a devil – and the person is neither god nor devil. The person is simply himself or herself. These devils and gods are projections. If you love, you cannot see clearly. If you hate, you cannot see clearly. When there is no liking, no disliking, your eyes are clear, you have a clarity. Then you see the other as he is or as she is. And when you have a clarity of consciousness the whole existence reveals its reality to you.

Everybody is trying to dominate. That is the nature of the ego: to make every effort to dominate the other – whether the other is husband, wife, or children, or friends, makes no difference – to dominate, to find ways and means to dominate. And if everybody is trying to dominate and you are also trying to dominate there will be struggle. The struggle is not because others are trying to dominate; the struggle is because you are not trying to understand how the ego functions. You drop out of it! The others cannot be changed, and you will be unnecessarily wasting your life if you try to change the others. That is THEIR problem. They will suffer if they are not understanding, why should you suffer? You simply understand that everybody is trying to dominate, "I drop out of it, I will not try to dominate"... your struggle disappears. And a very beautiful thing happens.

Because we accept or reject, that’s why we cannot see the true nature. Then you bring your ideas, opinions, prejudices, and then you color everything. Otherwise everything is perfect. You have to just look – pure, a look without any ideas, a look without any rejection, acceptance. A pure look, as if your eyes don’t have a mind behind, as if your eyes are just mirrors: they don’t say, "Beautiful. Ugly." A mirror simply mirrors whosoever comes before it – it has no judgment.

Sosan is the third Zen Patriarch. Nothing much is known about him – this is as it should be, because history records only violence. History does not record silence – it cannot record it. All records are of disturbance. Whenever someone becomes really silent, he disappears from all records, he is no more a part of our madness. So it is as it should be. Sosan remained a wandering monk his whole life. He never stayed anywhere; he was always passing, going, moving. He was a river; he was not a pond, static. He was a constant movement. That is the meaning of Buddha’s wanderers: not only in the outside world but in the inside world also they should be homeless – because whenever you make a home you become attached to it. They should remain rootless; there is no home for them except this whole universe.

Throw all knowledge, because knowledge is needed only when you have to do something. When you don’t have to do anything, what knowledge is needed? You don’t need any knowledge. You need just to have a feel, a knack – how to drop, how not to be. And when I say 'how' I don’t mean technically, when I say 'how' I don’t mean that you have to know a technique. You have simply to search for it.

Mind has a temptation to divide. Once you divide, mind is at ease. If you don’t divide, if you say, “I’m not going to to say anything. I’m not going to judge,” mind feels as if it is on its deathbed.

When you choose, you divide. Then you say, ”This is good, that is wrong.” And life is a unity. Existence remains undivided, existence remains in a deep unison. It is oneness. If you say, ”This is beautiful and that is ugly,” mind has entered, because life is both together. And the beautiful becomes ugly, and the ugly goes on becoming beautiful. There is no boundary; no watertight compartments are there. Life goes on flowing from this to that. Mind has fixed compartments. Fixedness is the nature of mind and fluidity is the nature of life. That’s why mind is obsession; it is always fixed, it has a solidness about it. And life is not solid; it is fluid, flexible, goes on moving to the opposite. Something is alive this moment, next moment is dead. Someone was young this moment, next moment he has become old. The eyes were so beautiful, now they are no more there – just ruins. The face was so rose-like, now nothing is there – not even a ghost of the past. Beautiful becomes ugly, life becomes death, and death goes on taking new birth. What to do with life? You cannot choose. If you want to be WITH life, with the whole, you have to be choiceless.

Lao Tzu, Chuang Tzu, Bodhidharma, Sosan – they are the Masters of this law of reverse effect. And this is the difference between Yoga and Zen. Yoga makes every effort and Zen makes no effort, and Zen is truer than any Yoga. But Yoga appeals, because as far as you are concerned doing is easy – howsoever hard, but doing is easy. Non-doing is difficult. If someone says, ”Don’t do anything,” you are at a loss. You again ask, ”What to do?” If someone says, ”Don’t do anything,” that is the most difficult thing for you. It should not be so if you understand. Non-doing does not require any qualification. Doing may require qualification, doing may require practice. Non-doing requires no practice. That’s why Zen says enlightenment can happen in a single moment – because it is not a question of how to bring it, it is a question of how to allow it. It is just like sleep: you relax and it is there, you relax and it pops up. It is struggling within your heart to come up. You are not allowing it because you have too much activity on the surface.

Avoid extremes. Don’t make a distinction between outer and inner and don’t become one of Jung’s types, either extrovert or introvert. Sosan says: Be flowing, balancing. Outer and inner are just like the right and left leg. Why choose one? If you choose one, all movement stops. They are like two eyes: if you choose one then you will be able to see but your vision is no more three dimensional, the depth is lost. You have two ears: you can use one, you can be addicted to the idea that you are a left ear type or a right ear type, but then you lose. Then half the world is closed to you. The inner and outer are just two eyes, two ears, two legs – why choose? Why not use both choicelessly? And why divide? Because you are one! The left leg and the right leg only appear two. You flow within both – the same energy, the same being. You look through both your eyes. Why not use inner and outer and give them a balance? Why move to the extreme?

A beggar came to an emperor’s palace. The emperor was just in the garden so he heard the beggar. The man on the gate was going to give something, but the beggar said, ”I have one condition. I always take from the master, never from servants.” The emperor heard. He was taking a walk so he came to look at this beggar, because beggars don’t have conditions. If you are a beggar how can you have conditions? ”Seems to be a rare beggar.” So he came to look – and he WAS a rare beggar. The emperor had never seen such an emperor-like man before; he was nothing. This man had some glory around him, a grace. Tattered his dress was, almost naked, but the begging bowl was very very precious. The emperor said, ”Why this condition?” The beggar said, ”Because servants are themselves beggars and I don’t want to be rude to anybody. Only masters can give. How can servants give? So if you are ready, you can give and I will accept it. But then too I have a condition, and that is: my begging bowl has to be completely filled.” A small begging bowl! The emperor started laughing. He said, ”You seem to be mad. Do you think I cannot fill your begging bowl?” And then he ordered his ministers to bring precious stones, incomparable, unique, and fill the begging bowl with them. But they got into a difficulty, because the more they filled the begging bowl, the stones would fall in it and they would not even make a sound, they would simply disappear. And the begging bowl remained empty. Then the emperor was in a fix, his whole ego was at stake. He, a great emperor who ruled the whole earth, could not fill a begging bowl! He ordered, ”Bring everything, but this begging bowl has to be filled!” His treasures... for days together all his treasuries were emptied, but the begging bowl remained empty. There was no more left. The emperor had become a beggar, all was lost. The emperor fell to the beggar’s feet and said, ”Now I am also a beggar and I beg only one thing. Tell me the secret of this bowl, it seems to be magical!” The beggar said, ”Nothing. It is made of human mind, nothing magical.” Every human mind is just this begging bowl. You go on filling it, it remains empty. You throw the whole world, worlds together, and they simply disappear without making any sound. You go on giving and it is always begging. Give love, and the begging bowl is there, your love has disappeared. Give your whole life, and the begging bowl is there, looking at you with complaining eyes. ”You have not given anything. I am still empty.” And the only proof that you have given is if the begging bowl is full – and it is never full. Of course, the logic is clear: you have not given. You have achieved many many things – they have all disappeared in the begging bowl. The mind is a self-destructive process. Before the mind disappears you will remain a beggar. Whatsoever you can gain will be in vain; you will remain empty. And if you dissolve this mind, through emptiness you become filled for the first time. You are no more, but you have become the whole. If you are, you will remain a beggar. If you are not, you become the emperor.

MIND IS A DISEASE. This is a basic truth the East has discovered. The West says mind can become ill, can be healthy. Western psychology depends on this: the mind can be healthy or ill. But the East says mind as such is the disease, it cannot be healthy. No psychiatry will help; at the most you can make it normally ill. So there are two types of illness with mind: normally ill – that means you have the same illness as others around you; or abnormally ill – that means you are something unique. Your disease is not ordinary – exceptional. Your disease is individual, not of the crowd; that’s the only difference. Normally ill or abnormally ill, but mind cannot be healthy. Why? The East says the very nature of mind is such that it will remain unhealthy. The word ’health’ is beautiful. It comes from the same root as the word ’whole’. Health, healing, whole, holy – they all come from the same root. The mind cannot be healthy because it can never be whole. Mind is always divided; division is its base. If it cannot be whole, how can it be healthy? And if it cannot be healthy, how can it be holy? All minds are profane. There is nothing like a holy mind. A holy man lives without the mind because he lives without division.

His biography is not relevant at all, because whenever a man becomes enlightened he has no biography. He is no more the form, so when he was born, when he died, are irrelevant facts. That’s why in the East we have never bothered about biographies, historical facts. That obsession has never existed here. That obsession has come from the West now; then people become interested more in irrelevant things. When a Sosan is born, what difference does it make – this year or that? When he dies, how is it important? Sosan is important, not his entry into this world and the body, not his departure. Arrivals and departures are irrelevant. The only relevance is in the being.

A river moves from the Himalayas; she is not moving towards the sea, she does not know the sea, where it is, she is not bothered about the sea. The very song of moving in the Himalayas is so beautiful, passing through the valleys, to the peaks, passing through the trees, then coming down to the plains, to people... the very movement is beautiful! And every moment the movement is beautiful, because it is life. The river is not even aware there is a goal or there is a sea. That is not the concern. And if a river becomes too much concerned, then she will be just in the same mess as you are. Then she will stop everywhere and ask where to go: Where is the right path? And she will be afraid whether north will lead, or south, or the east or the west – where to go? And remember, the ocean is everywhere. Whether you move north or east or west makes NO difference. The ocean is everywhere, all around is the ocean. It is always in front of you; wherever you move, it makes no difference.

If you look, the first look will say to change the world, because it is so apparent around you. Change it! And that’s what you have been doing for many lives: continuously changing the world, changing this and that, changing houses, bodies, wives, husbands, friends – changing, but never looking to the fact that you remain the same, so how can you change the world? That’s why a false tradition of renunciation came into existence all over the world. Escape from the house and go to the monastery. Escape from the market, go to the Himalayas. Escape from the world! To the Himalayas you can go easily, but how can you escape from yourself? You will create the same world THERE – the same! It may be a miniature world, it may not be so vast, but you will do the same. YOU are the same – how can you do anything else? Deeper insight reveals that: change the mind, then the world changes. Then wherever you are a different world is revealed. You go deeper, and then you understand that if you want to be really without the world around you.... Because howsoever beautiful the world is, sooner or later it will become a boredom and you will be fed up. Even if it is a heaven you will start longing for the hell, because the mind needs change. It cannot live in the eternal, it cannot live in the non-changing, because the mind hankers for some new curiosity, some new sensation, some new excitement. It is not possible for the mind to stop time and to remain timelessly. That’s why the mind cannot live in the now, the here, because now is not a part of time. It never changes, it is eternal. You cannot say it is unchanging, it is not permanent, it eternal. It is simply as it is. Nothing happens there. It is emptiness.

You go and sit near a waterfall. You listen to it, but do you interpret what the waterfall says? It says nothing... still it says. It says much, much that cannot be said. What do you do near a waterfall? You listen, you become silent and quiet, you absorb. You allow the waterfall to go deeper and deeper within you. Then everything becomes quiet and silent within. You become a temple – the unknown enters through the waterfall. What do you do when you listen to the songs of the birds, or wind passing through the trees, or dry leaves being blown by the breeze? What do you do? You simply listen.

When you eat food you never say, "Let it be inner." When you are thirsty and you drink water, you never say, "Let it be inner." Thirst is inner, so why take outer water? But where does the water end and where does the thirst start? Because if you take water the thirst disappears, so it means there is a meeting – somewhere the outer water meets the inner thirst. Otherwise how can it disappear? You feel hungry and you take food. Food is outer, hunger is inner; for inner hunger why take outer food? Why be foolish? Take something inner. But there is no inner food. Hunger is inner, food is outer, but somewhere the food goes in, it changes territory. It becomes your blood, it becomes your bones. It becomes the very stuff your mind is made of, it becomes your thinking. Food becomes your thought. And if food becomes your thought, remember, food will also become your no-thought. Food becomes your mind, food becomes your meditation. Without mind can you meditate? Without mind how will you become no-mind? Without thinking how will you drop thinking? Mind is very subtle food, no-mind is the subtlest food – but there is no division.

If you wish to see the truth then hold no opinions.

It is not a question of outer and inner, it is a question of balance. Balance succeeds, imbalance fails. And outer and inner are not two. Where does outer end and inner start? Can you demark, can you make a boundary? Can you say, "Here the outer ends and the inner starts?" Where? They are not divided. Those divisions are of the mind. Inner and outer are one: the outer is just the inner extended, the inner is just the outer penetrating. They are one – two hands, two legs, two eyes of one being.