MIND INSCRIPTION: A TRANSLATION

MIND INSCRIPTION: A TRANSLATION
Niu-T'ou Fa-Jung
The nature of the mind is un-born.

Why should it be necessary to know this?
Fundamentally there is not one single phenomenon; who then can speak about
defilement and purification?
There is no end to coming and going, and no matter how much one seeks, one will
never realize it!
When everything is inactive, then the bright stillness will manifest by itself.
Before one it will be like emptiness, and thereby one will know how to dispose with
confused doctrines.
Distinguishing clearly the circumstances one will illumine the dark and hidden.
If the One Mind is obstructed, then all the dharmas will not have a penetrating
effect.
Spontaneously coming and going, what use is it exhausting oneself?
As life has the mark of the un-born, it will illumine the oneness.
If one wishes to obtain purity of mind, then one must diligently cultivate no-mind.
To have no mental reflections high and low, this more than anything else is the
marvelous!
One will know the dharma (the Buddha's teaching) through non-knowing, as this non-
knowing will know the essentials.
By grasping the mind and maintaining stillness, one will still not be able to leave
behind the sickness (of clinging).
In life and death one must forget that which one is attached to, then there and
then the fundamental nature (will manifest, shine forth etc.).
The highest principle has no explanation, (one will be able to attain to it
without) getting rid of anything and without restraining oneself.
Spiritual penetration and responding to affairs will constantly take place there
and then, before one there will not be a thing, and "not a thing" will be a matter
of course.
If you do not strive for the Mirror of Wisdom, then its essence will be wonderously
empty of itself.
Thinking arises and thinking goes away, before and after there is no
discrimination.
The latter thought is not produced as the former is cut off by itself.
In the Three Worlds there is not a thing: neither mind nor Buddha.
All living beings are (products) of no-mind, and depend upon no-mind to come into
existence.
Discriminating between worldly and holy will cause vexations in abundance.
Constantly calculating and making plans amounts to searching for the truth while
turning one's back to reality.
If one puts an end to the two extremes (of being and non-being), then one will be
both bright and clear.
It is not necessary to observe enfantile practices diligently.
Through awareness one will gain knowledge, and when seeing the net (of samsara) one
will turn around and stop.
In Samaadhi(chi-chi)(bj) there is nothing to be seen, for in a dark room there is
no movement.
In awareness (hsing-hsing)(bk) there is no falsity, in samaadhi there is clear
brightness.
The myriad shapes are all true, all having the majestetic one characteristica.
Going and coming,sitting and standing be grasped. With no fixed place, who (can be
said) to come and go?
No coming together and no breaking up, neither slowly nor hasty.
The bright stillness is selfso and words speak about it!
If in the mind there is nothing different from the mind, one does not have to stop
desire.
As its nature is empty, it will disappear if it is allowed to drift on.
Neither pure nor defiled, neither shallow nor deep.
Originally the past is not, and just now,the present is not!
Just now there is non-abiding and that is the original Mind.
When one does not hold on to the origin, then the origin will be present.
Bodhi originally is, (that is why) it is not necessary to maintain it.
Vexations are fundamentally non-existing, therefore it is not necessary to do away
with them!
The spiritual wisdom shines forth by itself, and the myriad phenomena return (to
the source).
Nothing to revert to and nothing to receive.
Cut off opinions and forget about the precepts!
The Four Virtues are un-born, and the Three Bodies are fundamentally existing.
The Six Roots (just) face the circumstances and (clear or direct) perception has
nothing to do with consciousness.
Then the mind will have nothing wrong and the ten thousand causes will directly
harmonize.
The mind and the feelings are basically of the same source, they coexist without
interfering with each other.
The un-born is in accordance with phenomena, together they dwell and rest in the
dark.
Enlightenment comes from that which is not enlightened, therefore enlightenment is
non-enlightenment!
Gain and loss are like the two sides of a coin. Who can then speak about good and
bad?
All that is caused, is originally the product of the un-born.
The knowing mind is not the Mind, (the true Mind is something which) neither
disease nor medicine can effect.
In times of confusion just let things go their way, because when awakening is
accomplished, they will not be different (from your self).
Fundamentally nothing can be grasped; now what will you throw away?
Speaking of existence is to give in to demons, for with words empty images arise!
Do not wipe out worldly feelings. The only teaching that you should be concerned
about, is how to do away with ideas!
Ideas will be annihilated by no-mind, and mental states will be cut off by non-
activity.
There is no use trying to verify emptiness, spontaneously it will shine forth!
Extinguishing both life and death, the profound Mind enters the (ultimate)
principle.
Just open your eyes and behold the forms, letting your mind go along with the
arising circumstances.
If the mind abides in no-circumstances, then the circumstances abide in no-mind.
Then when the mind is about to annihilate the circumstances, they will go along
with the annihilation.
The mind will be quiet and the circumstances just the same. One will neither have
to let go nor to hold on.
When circumstances go along with the mind they will be extinguished, and the mind
which follows circumstances is nothingness.
Both abide in the un-born, still purity and empty brightness!
Awakening appears like a shadow in the mind's water, which is constantly clear.
The nature (or disposition) of the virtuous is like stupidity, for it does not set
up any separation between this and that.
They are not moved by either grace or dishonour, and do not choose a (fixed) place
to dwell.
If all causes are put to rest, then one will cease to worry about them!
If one does not discriminate, then an eternal day can be like a night, and an
eternal night can be like a day.
When seen from the outside it seems as if one is wayward and stupid, however
within, the mind is vacant and in communion with reality.
Adverse conditions will not move one, and one will have the power of an
accomplished being.
There will be neither seer nor the seen, then that non-seeing will be perpetually
manifested.
Penetrating everything, constantly being everywhere.
Thinking will cause confusion, and confusion will give rise to all kinds of
emotions.
If by grasping the mind one tries to stop agitation, then with this movement the
mind will be even more active.
The myriad phenomena have no base, there is only the One Door. This is the door of
neither entering nor leaving, of neither stillness nor disturbance.
The wisdom of 'Sraavakas and Pratyeka-buddhas can not fathom this.
In reality not one thing exists, the wonderful wisdom alone remains. Circumstances
are fundamentally empty.
It is not something which the mind can exhaust.
True enlightenment is non-enlightenment, and real emptiness is not empty!
A11 the Buddhas of the Three Times teach this doctrine. This teaching is like a
particle of dust, worlds as numerous as sandgrains in the Ganges are contained
therein!
If one does not occupy oneself with everything, then the peaceful mind will have
nowhere to abide.
The peaceful mind will be non-abiding, and the empty brightness will manifest by
itself!
The quiet stillness is un-born, and one will be free to roam in all directions.
Whatever one does there will be nothing to obstruct one. In motion and in rest, all
will be equal.
The sun of prajnaa is still, the light of samaadhi is bright;
(They are) the bright park of no mark (laksana) and the clear city of nirvaana.
In all causes one should be un-mindful of the fruit; it can be likened to the
quality of the spiritual samaadhi.
Do not set up platforms for teaching; but take a peaceful nap in an empty house.
One will find happiness in the Way, with plenty of space to roam about in True
Reality.
Nothing to do, nothing to obtain, and depending upon nothing, the self will
manifest.
The Four Virtues and the Six Paraamitaas all belong to the path of the One Vehivle.
When the mind in this way is not produced, then all the phenomena also will not be
wrong.
Knowing that life is un-born, before one it will constantly remain thus.
Those with wisdom will know this, but no amount of words can explain this kind of
awakening!
(Henrik H. Sorensen: The "Hsin-Ming" Attributed to Niu-T'ou Fa-Jung, Journal of

Chinese Philosophy, Vol. 13, Dialogue Publishing Company Hawaii 1986)

MIND INSCRIPTION: A TRANSLATION - Sorensen

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The nature of the mind is un-born.

(Henrik H. Sorensen: The "Hsin-Ming" Attributed to Niu-T'ou Fa-Jung, Journal of

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