(This translation first appeared in
Vol. 1 Issue 6 of Patriarch’s Vision [Pages 3-12] – the Ejournal of the
International Ch’an Buddhism Institute)
Translator’s Note:This is
the English translation of the original Chinese text entitled ‘Mind Inscription of Ch’an Ancestor – Master Fa Rong
- Who Lived on Niu Tou Mountain’ (心銘：牛頭山初祖法融禪師– Xin Ming –
Niu Tou Shan Chu Zu Fa Rong Ch’an Shi), which is found in the collection of
Ch’an literature known as the ‘Bright and Virtuous Transmission of the Lamp
Record’ (景德傳燈錄– Jing De Chuan Deng Lu).Its
authorship is attributed to the Ch’an Master Fa Rong (594-657), who is
responsible for founding the Oxhead (牛头– Niu Tou) School of Ch’an Buddhism on Oxhead
Mountain, situated near modern-day Nanjing City.Master Fa Rong is believed to have been a
disciple of the Fourth Ch’an Patriarch Dao Xin (道信) [580–651],
and his ‘Xin Ming’ text should not be confused with the more popular, and
similarly titled text ‘Conviction in the Mind Inscription’ (信心銘– Xin Xin Ming), written by the Third
Ch’an Patriarch Seng Can (僧璨).Whereas
the Xin Xin Ming has a definite ‘Daoist’ feel to its construction and
terminology, the Xin Ming, by way of comparison, is much more conventionally
Buddhist in its use of terminology, (it mentions the term ‘Dao’ [道] only
once), despite the fact that it also refers to the Confucian concept of ‘Li’ (理), or
‘underlying reason’, or ‘pattern of superior thought and action’.Although using well known Buddhist concepts,
the Oxhead School did not acknowledge or encourage sutra or mantra chanting, or
the following of precepts.What it did
emphasise, however, was the immediate and straight-forward realisation of the
empty mind ground here and now, without any obstruction whatsoever.
The Oxhead
School – which pursued a particular interpretation of the teachings of
Bodhidharma - was at its peak of influence during the seventh and eighth
centuries CE, and lasted into the last years of the tenth century (during the
Song Dynasty), where it went into decline.Although not included in the traditional ‘Five Houses’ of Ch’an, its
direct influence can be seen throughout the entire genre of Chinese Ch’an –
particularly in the Cao Dong School.The
development of the Oxhead School is important as it defines the first
distinctly ‘Chinese’ interpretation of Indian Buddhism and its central practice
of ‘meditation’, or ‘Dhyana’.Fa Rong’s
teaching clearly defines two opposites, and then through the skilful use of
enlightened wisdom, unites and transcends the duality.A possible Daoist influence can be seen in
the operation of what might be described as dynamic and radical ‘non-action’ (無爲– Wu Wei), and Fa Rong’s emphasis on
denying the validity of ego-led action within self-cultivation.Not only this, but for Fa Rong, the
enlightened state itself is perfect just as it is, and as it is in complete
accord with the rhythms of the physical world, no undue effort is required to
maintain balance, tranquillity, wisdom, and peace.
During the
eight century, the Oxhead School relocated southward to remove itself from
disruptive contact with political intrigues, military conflict, and social
disorder.The fifth generation
descendent of Fa Rong – Ch’an Master Fa Qin – established an Oxhead School
Temple on Mount Jing, near Hangzhou in 742 CE.This temple contributed directly to the further development of Ch’an in
China, and Zen in Japan.The Oxhead
School itself disagreed with the split of Ch’an into competing ‘Northern’ and
‘Southern’ factions, declaring such a development to be nothing but an ‘error
of speech’, and as a consequence, considered itself to be a ‘separate teaching
outside of the two schools’.The Oxhead
School was associated with the logic of ‘sunyata’ or ‘emptiness’, ascribed to
Nagarjuna, and emphasised a practical realisation of a radical ‘emptiness that
is empty’ (虚空– Xu Kong), sometimes also referred to as the teaching of ‘universal
emptiness’. ACW 27.11.14
Text Title:心銘：牛頭山初祖法融禪師
Xīn míng: Niútóu shān chū zǔ fǎróng
chánshī The Mind Inscription of Ch’an
Ancestor – Master Fa Rong - Who Lived on Niu Tou Mountain.
The unborn nature
of the true mind (anutpada) must be directly perceived.This is the origin of no-Dharma which can not
be cultivated.
往返無端追尋不見。一切莫作明寂自現。
Wǎngfǎn wúduān zhuīxún bùjiàn. Yīqiè mò zuò míng jì zì xiàn. Back and forwards
moving without end, the mind searches but does not see.When stillness is achieved, brightness will
manifest. 前際如空知處迷宗。分明照境隨照冥蒙。
Type text or a website address or translate a docuType text or a website address or translate a documenA mind that is
blocked in all directions cannot manifest the Dharma, whereas it is incorrect
to associate coming and going with false effort.
The unborn
(non-existence) and the born (existent) states are united through
enlightenment.To cleanse the mind of
desire, diligently cultivate no-mind.
A mind attached to
stillness and tranquillity will not attain freedom from affliction.Life and death must be forgotten if the true
nature is to manifest.
Non-substantiality
manifests, because non-substantiality is reality.There is no need to strive for the
mirror-like wisdom, because all things are mysteriously empty without
effort.
念起念滅前後無別。後念不生前念自絶。
Type text or a website address or translate a document.Niàn qǐ niàn miè
qiánhòu wú bié. Hòu niàn bù shēngqián niàn zì jué.
Thought manifests,
and thought falls away - before and after - there is no distinction between the
two.The latter thought does not arise,
because the former thought is made self-extinct and is never born.
Abandoning duality (here
and now) the tranquil mind is clear and bright.If this state can be achieved instantly – then there is no need to be
concerned about the minutiae of sophisticated practices.
惺惺了知見網轉彌。寂寂無見暗室不移。
Xīngxīngle zhījiàn
wǎng zhuǎn mí. Jí jí wú jiàn ànshì bù yí.
A tranquil mind
perceives clearly and transcends the net of dualistic transformation.In this difficult to perceive state, there is
no movement.
惺惺無妄寂寂明亮。萬象常眞森羅一相。
Xīngxīng wú wàng jí
jí míngliàng. Wànxiàng cháng zhēn sēn luó yī xiāng.
The clear and
bright enlightened state contains no delusion, as the ten thousand things are
constantly unified in the state of truth.
A mind that is
non-dual, is a mind that has no need to uproot greed, hatred, and
delusion.As the mind’s essence is empty
of self, the waves of delusion will fall away by themselves.
Not pure, not
defiled and not shallow, not deep.From
the beginning there is no perception of the past, just as there is no
perception of the present.
見在無住見在本心。本來不存本來即今。
Type text or a website address or translate a
documJiàn zài wúzhù jiàn zài běn xīn. Běnlái bu cún běnlái jíjīn.
Those who understand no birth, understand no mind. The essence is non-existent, only when this is
perceived directly, does the empty essence manifest here and now.
Spiritual wisdom shines forth without effort, and the ten thousand
things are returned to the Dharma. No
return, no suffering, no opinions, and forget guarding the senses.
四徳不生三身本有。六根對境分別非識。
Sì dé bù shēng sān shēn běn yǒu. Liùgēn duì jìng fēnbié fēi shí.
With the four
virtues non-existent, the three bodies of the Buddha automatically
manifest.The six roots (of awareness)
correctly confront the world through non-identification with the senses.
The unified mind
contains no absurdities and the ten thousand things harmonise naturally without
effort.The mind essence and sensation
arise from the same single source and there is no contradiction.
無生順物隨處幽棲。覺由不覺即覺無覺。
Wú shēng shùn wù
suíchù yōu qī. Jué yóu bu jué jí jué wú jué.
That which is non-born is everywhere the same as physical matter, and
there is no contradiction between the obvious and the obscure.Enlightenment has its origin in
non-enlightenment, therefore enlightenment equates with non-enlightenment.
At the source nothing can be grasped or rejected.To speak of existence is the manifestation of
demons, and all words become expedient devices empty of any meaning.
Do not be concerned with extinguishing all feeling; but only cultivate
the intention of achieving no-mind, which extinguishes all thought through
non-action.
The realisation of emptiness cannot be artificially verified, for its
natural brightness pervades in all directions.When the notion of life and death is extinguished, the mind penetrates
the highest, guiding principle.
Open the eyes and perceive the myriad forms of existence; in this way
the mind adapts to (and goes along with), prevailing circumstances.If the mind abides in no-form, then myriad
forms will abide in no-mind.
When form is extinguished within the mind, the act of extinguishing form
becomes identical with the mind.When
the mind is quiet, all circumstances become quiet, and there is no need to
reject or grasp anything.
When external forms are integrated with the inner mind, they are
extinguished as separate entities.Both
are located in the unborn, which is serene, harmonious, empty and bright.
True awakening is like a constantly clear reflection in the water of the
mind.Virtuous nature has the air of
stupidity, and does not set-up intimacy, or exclusion.
Unmoved by the experience of shame and praise, indifferent to physical
circumstance.When karmic causes cease,
all concern is cut-off and no longer arise in the mind.
An endless day will be like night, an endless night will be like
day.When externally viewed, it seems
stupid.When internally viewed, the true
mind is empty.
對境不動有力大人。無人無見無見常現。
Type text
or a website address or translate a docDuì jìng bùdòng yǒulì dàrén. Wúrén wú
jiàn wú jiàn cháng xiàn.
Outer conditions do not move a strong and great being.When a non-person does not see, then
non-seeing becomes permanent.
Penetrating all that exists is the permanent and all-embracing state,
but a thinking mind is plunged into confusion and disorder that obscures the
spiritual essence.
Trying to forcibly stop the mind from moving, will cause the mind to
move more quickly.The ten thousand
dharmas have no fixed position, but there is only one real gate.
Not a single thing exists in this empty state of reality, but wonderful
wisdom remains.When this is perceived,
the mind cannot be confused or impoverished.
This teaching is contained within a grain of sand, which also contains
other worlds more numerous than the grains of sand in the Ganges.If the peaceful mind is not attached to
anything, then it has no place where it can become stuck.
無處安心虚明自露。寂靜不生放曠縱横。
Type text or a website address or translate a docWú chù ānxīn xū
míng zì lù. Jìjìng bù shēng fàng kuàng zònghéng.
The non-abiding and peaceful mind, instantly manifests a bright emptiness.A quiet stillness is unborn, and allows
unhindered movement in all directions.
所作無滯去住皆平。慧日寂寂定光明明。
Suǒzuò wú zhì qù
zhù jiē píng. Huì rì jí jí dìng guāngmíng míng.
Action and
non-action is unobstructed equally throughout the entirety of existence.Samadhi is like a blazing sun, clear and
bright in its true knowing.
Illuminate the garden of non-appearance (laksana), and the city of
Nirvana will shine brightly!Completely
transcend all karmic cause and effect, and its nature can be interpreted as a
samadhi of the spirit.
Do not set-up a Dharma-Altar, but sleep safely in an empty room.Happiness is found in the Spiritual Way
(Dao), which is identical with the unhindered expanse of true reality.
無爲無得依無自出。四等六度同一乘路。
Wúwèi wú dé yī wú
zì chū. Sì děng liù dù tóngyī chéng lù
Nothing to do (wuwei), nothing to achieve, depending on nothing, the
self will manifest.The Four Noble
Qualities and the Six Paramitas, represent the path of the One Vehicle
(Ekayana).
