English and Croatian text Engleski i Hrvatski tekst

(English and Croatian text) - (Engleski i Hrvatski tekst) 信心銘 HSIN-MING BELIEVING IN MIND VJERA U UM by Chien-chih Seng-ts'an - Third Zen Patriarch in China (Died 606 CE) Translated by D. T. Suzuki, Manual Of Zen Buddhism, 1960. On translating the word Hsin, D. T. Suzuki notes: "The Mind = the Way = the One = Emptiness. “ In another footnote he says: "Mind = hsin. Hsin is one of those Chinese words which defy translation. ……. . If we could leave hsin (untranslated) with all its nuance of meaning in this translation, it would save us from the difficulties that face us in its English rendering. For hsin means "mind", "soul", "spirit"- each singly as well as all inclusively. ……. . I decided translate hsin by "mind" rather than by "heart", and by this mind I do not mean our psychological mind, but what may be called absolute mind, or Mind. “ J. Sosan Japanese name for Seng T’san - SHINJIN-NO-MEI (in Japanese Hsin Ming)

BELIEVING IN MIND The Perfect Way knows no difficulties Except that it refuses to make preferences; Only when freed from hate and love, It reveals itself fully and without disguise; A tenth of an inch's difference, And heaven and earth are set apart; If you wish to see it before your own eyes, Have no fixed thoughts either for or against it.

To set up what you like against what you dislike this is the disease of the mind: When the deep meaning (of the Way) is not understood Peace of mind is disturbed to no purpose. (The Way is) perfect like unto vast space, With nothing wanting, nothing superfluous: It is indeed due to making choice That its suchness is lost sight of. Pursue not the outer entanglements, Dwell not in the inner void; Be serene in the oneness of things, And (dualism) vanishes by itself.

When you strive to gain quiescence by stopping motion, the quiescence thus gained is ever in motion; As long as you tarry in the dualism, How can you realize oneness? And when oneness is not thoroughly understood, In two ways loss is sustained: The denying of reality is the asserting of it, and the asserting of emptiness is the denying of it.

Wordiness and intellection The more with them the further astray we go; Away therefore with wordiness and intellection, And there is no place where we cannot pass freely. When we return to the root, we gain the meaning; When we pursue external objects, we lose the reason. The moment we are enlightened within, We go beyond the voidness of a world confronting us. Transformations going on in an empty world which confronts us appear real all because of Ignorance: Try not to seek after the true, Only cease to cherish opinions.

Abide not with dualism, Carefully avoid pursuing it; As soon as you have right and wrong, Confusion ensues, and Mind is lost. The two exist because of the One, But hold not even to this One; When a mind is not disturbed, The ten thousand things offer no offence. No offence offered, and no ten thousand things; No disturbance going, and no mind set up to work: The subject is quieted when the object ceases, The object ceases when the subject is quieted.

The object is an object for the subject, The subject is a subject for the object: Know that the relativity of the two Rests ultimately on one Emptiness. In one Emptiness the two are not distinguished, And each contains in itself all the ten thousand things When no discrimination is made between this and that. How can a one-sided and prejudiced view arise? The Great Way is calm and large-hearted, For it, nothing is easy, nothing is hard; Small views are irresolute, The more in haste the tardier they go.

Clinging is never kept within bounds, It is sure to go the wrong way; Quit it, and things follow their own courses, While the Essence neither departs nor abides. Obey the nature of things, and you are in concord with the Way, Calm and easy and free from annoyance; But when your thoughts are tied, you turn away from the truth, They grow heavier and duller and are not at all sound. When they are not sound, the spirit is troubled; What is the use of being partial and one-sided then? If you want to walk the course of the One Vehicle, Be not prejudiced against the six sense-objects.

When you are not prejudiced against the six sense-objects, You are then one with the Enlightenment; The wise are non-active, While the ignorant bind themselves up; While in the Dharma itself there is no individuation, They ignorantly attach themselves to particular objects. It is their own mind that creates illusions Is this not the greatest of all self-contradictions?

The ignorant cherish the idea of rest and unrest, The enlightened have no likes and dislikes: All forms of dualism Are contrived by the ignorant themselves. They are like unto visions and flowers in the air; Why should we trouble ourselves to take hold of them? Gain and loss, right and wrong - Away with them once for all! If an eye never falls asleep, All dreams will by themselves cease: If the Mind retains its absoluteness, The ten thousand things are of one Suchness.

When the deep mystery of one Suchness is fathomed, All of a sudden we forget the external entanglements; When the ten thousand things are viewed in their oneness, We return to the origin and remain where we ever have been. Forget the wherefore of things, And we attain to a state beyond analogy; Movement stopped and there is no movement, Rest set in motion and there is no rest; When dualism does no more obtain, Oneness itself abides not.

The ultimate end of things where they cannot go any further Is not bound by rules and measures: In the Mind harmonious (with the Way) we have the principle of identity, In which we find all strivings quieted; Doubts and irresolutions are completely done away with, And the right faith is straightened; There is nothing left behind, There is nothing retained, All is void, lucid, and self-illuminating; There is no exertion, no waste of energy This is where thinking never attains, This is where the imagination fails to measure.

In the higher realm of true Suchness There is neither "self" nor "other": When direct identification is sought, We can only say, "Not two". In being "not two" all is the same, All that is - is comprehended in it; The wise in the ten quarters, They all enter into this Absolute Reason. This Absolute Reason is beyond quickening (time) and extending (space), For it one instant is ten thousand years; Whether we see it or not, It is manifest everywhere in all the ten quarters.

Infinitely small things are as large things can be, For here no external conditions obtain; Infinitely large things are as small things can be, For objective limits are here of no consideration. What is is the same as what is not, What is not is the same as what is: Where this state of things fails to obtain, Indeed, no tarrying there.

One in All, All in One If only this is realized, No more worry about your not being perfect! Where Mind and each believing mind are not divided, and undivided are each believing mind and Mind, this is where words fail; For it is not of the past, present, and future.

信心銘 HSIN-MING VJERA U UM Chien-chih Seng-ts'an Treći Zen Patrijarh u Kini (umro 606. godine) Preveo D. T. Suzuki, Manual Of Zen Buddhism, 1960. D. T. Suzuki je pri prevodu riječi Hsin zabilježio: “Um = Put = Jedno = Praznina. “ U drugoj napomeni on govori: “Um = hsin. Hsin je jedna od kineskih riječi koja se suprostavlja prevođenju. …ako bi mi ostavili riječ hsin (neprevedenu) sa svim njenim nijansama značenja u ovom prevodu, to bi nas spasilo od poteškoćasa kojima se suočavamo u engleskom prevođenju. Jer “hsin znači um”, ”duša”, ”duh” – kao svaka za sebe pojedinačno kao i sveuključivo. . . Ja sam odlučio hsin prevesti kao “um” radije nego “srce”, i pod ovim umom ja ne mislim na naš psihološki um, nego na ono što bi se moglo nazvati apsolutni um ili UM”. Ukoliko želite jasno spoznati istinu, odbacite mišljenje za i protiv. Seng-ts'an

Ovdje je na hrvatskom jeziku prevod od Richard B. Clarke - Verses On the Faith Mind (Hsin Ming) Veliki put nije težak za one koji ne prigovaraju i ne biraju. Kada nestanu i ljubav i mržnja pruža se Put jasan i neskriven. Ali, čak i neznatne razlike duboko razdvajaju zemlju i nebo. Ukoliko želite jasno spoznati istinu, odbacite mišljenje za i protiv. Zapadanje u ono što se mrzi i voli nije ništa drugo osim bolest uma. A nespoznavanje duboke istine Puta remeti bitni mir uma.

Put je savršen poput prostranstva kozmosa, u kojima nema ni nedostataka ni pretjerivanja. Naš izbor da biramo i odbacujemo onemogućava nam spoznaju te jednostavne istine. I jedno i drugo teže vanjskom svijetu kao i unutrašnjoj praznini osuđujući nas na zamršene živote. Mirno spoznaj sveukupno jedinstvo, i pogrešna viđenja će sama od sebe nestati. Pokušaji da zaustaviš aktivnost ispunit će te aktivnošću.

Ostajući u dvojnosti, nikada nećeš spoznati jedinstvo. A nespoznavanje tog jedinstvenog Puta dozvoljava konfliktu da te zavede na stranputicu. Kada poričeš da su stvari realne izmiče ti njihova prava realnost. A izjavljivanje da su stvari prazne također negira stvarnost. Što više govoriš i misliš o tome sve ćeš dalje biti od istine. Odbaci sve beskorisne misli i riječi i nema mjesta na koje ne možeš otići.

Vraćajući se samim korjenima, pronaći ćeš značenje svih stvari. Slijediš li pojave, zanemarit ćeš glavni izvor. Probuđenje znači nadilaženje svake praznine kao i oblika. Sve promjene u ovom praznom svijetu čine se stvarnim zbog neznanja. Ne idi tragati za istinom, samo se oslobodi tog zanosa. Nemoj ostati u dvojnosti, izbjegavaj je pod svaku cijenu.

Ima li trunke ispravnog ili pogrešnog, istinski um je izgubljen, konfuzan, smušen. Iz Jednog uma dolazi dvojstvo ali ne drži se čak ni tog Jednog. Kada taj Jedan um nesmetano počiva, tada ništa na svijetu ne vrijeđa. A kada ništa ne može uvrijediti, sve stvari odjednom prestaju postojati. Iščeznu li sve misli - objekti, iščezava mišljenje - subjekt. Jer stvari su stvari zbog uma, kao što je um - um zbog stvari.

Ova dva su zaista jedno isto, a oba su izvorno praznina. U Praznini oni nisu dva, ipak se u svakom nalaze svi svjetovi. Ono što je nekad bilo obično i fino više se ne može vidjeti, kako se onda opredjeljivati? Veliki Put je bez granica, izvan laganog i teškog. Ali oni koji se drže uskih pogleda plašljivi su i kolebljivi: njihova pomamna žurba ih samo usporava.

Ako si za bilo što vezan, sasvim sigurno ćeš zastraniti. Okani se zavisnog uma, i sve stvari su baš kakve jesu. U biti ništa ne odlazi i ne ostaje. Spoznaj Istinsku prirodu stvari, i ići ćeš ukorak s Velikim Putem, hodaj tako slobodno, nesmetano. Ali, ako živiš robujući svojim mislima, bit ćeš konfuzan, nejasan. Taj veliki teret te tišti o, zbog čega stalno procjenjuješ što je dobro, a što zlo?

Ako želiš ići Najvišim Putem, ne odbacuj područje osjetila. Jer takav kakav je, cijeli i kompletan, ovaj svijet osjetila je prosvjetljenje. Mudri ne teže ciljevima, ali ludi sami sebi stavljaju okove. Jedini Put ne poznaje nikakve razlike, nerazumni se čvrsto drže ovog ili onog. Tražiti Veliki um mislećim umom svakako predstavlja ozbiljnu grešku. Iz malog uma dolaze mir i nemir, ali probuđeni um nadilazi i jedno i drugo.

Zabluda rađa dvojstva - ovi snovi su samo cvjetovi zraka - zašto toliko patnje da bi se ubrali? I dobitak i gubitak, i ispravno i pogrešno - jednom zauvijek odbaci. Kada više ne budeš uspavan, svi snovi će sami od sebe nestati. Ako um nije pristran, sve stvari su onakve kakve jesu, Jedno. Približavanje tom tajnovitom izvoru oslobađa nas svih smetnji. Kada se sve gleda "izjednačenim umom", vraćamo se svojoj Vlastitoj prirodi.

Taj jedan um nadmašuje sve razloge i usporedbe. Prekini pokret i više nema pokreta, prekini odmor i nastupa ne-odmor. Kada odmor i ne-odmor prestanu postojati, tada čak i jednost nestane. Ta krajnja konačnost je izvan svih zakona, ne može se opisati. S jednim umom i Putem, prestaju sve težnje usredotočene na ego. Nestaju sumnje i zbrka, i istinska veza prožima naš život. Ne postoji ništa što se čvrsto drži nas, i ništa nije ostalo iza.

Sve samo sebe otkriva, prazno je i jasno, ne izražavajući moć uma. Misao ne može doseći to stanje istine, tu osjećaji ništa ne vrijede. U tom istinskom svijetu Praznine više ne postoje ni vlastito ja ni drugi. Da bi kročio u taj istinski prazni svijet, odmah reci "ne-dva". U tom "ne-dva" sve je isto, nema ničeg izdvojenog ni izvanjskog. Mudri svih vremena i prostora doživljavaju probuđenje s tom praiskonskom istinom.

Put je izvan svih prostora, svih vremena, jedan tren traje deset tisuća godina. Ne samo ovdje, ne samo ondje, istina je pred samim tvojim očima. Razlikovanje velikog i malog, nema više značaja za tebe. Najveće je istovremeno i najmanje ovdje nema mjesta ograničenjima. Ono što jest, nije, ono što nije, jest - ako ti to još uvijek nije jasno još uvijek si daleko od unutrašnje istine.

Jedna stvar je sve, sve stvari su jedno spoznaj to i sve je cjelokupno i cjelovito. Tamo gdje vjera i Um nisu odvojeni, a neodvojeni su Um i vjera, ni jedna riječ ne doseže, ni jedna misao. Jer ovdje ne postoji jučer, ne postoji sutra, ne postoji danas. Seng Ts'an je treći patrijarh Ch'ana, najznačajnije škole kineskog budizma koja je na Zapadu postala poznata pod svojim japanskim nazivom Zen. Osim što se vjeruje da je autor čuvene pjesme "Vjera u um", o njegovu se životu zna vrlo malo. Seng-ts'an je umro 606 godine.