Sen T’Sen, aka Seng T'San, Jianzhi Sengcan, Kanchi Sosan, Third Chinese Patriarch of Zen

T’Sen, aka Seng T'San, Jianzhi Sengcan, Kanchi Sosan, Third Chinese Patriarch of Zen
c. 520
c. 606

Chinese Dharma Successor to Dazu Huike, known as the Third Patriarch of Zen

Author Quotes

When no discriminating thoughts arise, the old mind ceases to exist. When thought objects vanish, the thinking-subject vanishes: As when the mind vanishes, objects vanish.

When the deep meaning of things is not understood, the mind?s essential peace is disturbed to no avail.

When the 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?

With a single stroke we are freed from bondage: Nothing clings to us and we hold to nothing. All is empty, clear, self-illuminating, with no exertion of the mind?s power. Here thought, feeling, knowledge and imagination are of no value. In this world of suchness there is neither self nor other-than-self. To come directly into harmony with this reality just say when doubt rises "not two". In this "not two" nothing is separate, nothing is excluded. No matter when or where, enlightenment means entering this truth. And this truth is beyond extension or diminution in time and space: In it a single thought is ten thousand years.

With not even a trace of self-doubt, you can trust the universe completely. All at once you are free, with nothing left to hold on to. All is empty, brilliant, perfect in its own being.

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

As vast as infinite space, it is perfect and lacks nothing. But because you select and reject, you can't perceive its true nature.

In it there is no gain or loss; one instant is ten thousand years. There is no here, no there; infinity is right before your eyes. The tiny is as large as the vast when objective boundaries have vanished; the vast is as small as the tiny when you don't have external limits.

To return to the root is to find meaning, but to pursue appearances is to miss the source. At the moment of inner enlightenment there is a going beyond appearance and emptiness. The changes that appear to occur in the empty world we call real only because of our ignorance.

Asserting that the world is real, you are blind to its deeper reality; denying that the world is real, you are blind to the selflessness of all things. The more you think about these matters, the farther you are from the truth. Step aside from all thinking, and there is nowhere you can't go. Returning to the root, you find the meaning; chasing appearances, you lose there source.

In the world of things as they are, there is no self, no non self. If you want to describe its essence, the best you can say is "Not-two." In this "Not-two" nothing is separate, and nothing in the world is excluded. The enlightened of all times and places have entered into this truth.

To seek Mind with the (discriminating) mind is the greatest of all mistakes.

At the moment of profound insight, you transcend both appearance and emptiness.

Live neither in the entanglements of outer things, nor in inner feelings of emptiness. Be serene in the oneness of things and such erroneous views will disappear by themselves. When you try to stop activity by passivity your very effort fills you with activity. As long as you remain in one extreme or the other you will never know Oneness.

When all things are seen equally the timeless Self-essence is reached, No comparisons or analogies are possible in this causeless, relationless state. Consider movement stationary and the stationary in motion, both movement and rest disappear. When such dualities cease to exist Oneness itself cannot exist. To this ultimate finality no law or description applies. 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.

Being is an aspect of non-being; non-being is no different from being. Until you understand this truth, you won't see anything clearly.

One is all; all are one. When you realize this, what reason for holiness or wisdom?

Distinctions arise from the clinging needs of the ignorant.

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.

Distinctions such as large and small have relevance for you no more. The largest is the smallest too - here limitations have no place. What is - is not, what is not - is. If this is not yet clear to you, you're still far from the inner truth. One thing is all, all things are One - know this and all's whole and complete. When faith and mind are not separate, and not separate are mind and faith, this is beyond all words, all thought. For here there is no yesterday, no tomorrow, no today. When all is seen with equal mind, to our true-nature we return. This single mind goes right beyond all reasons and comparisons.

Rest and unrest derive from illusion; with enlightenment there is no liking and disliking. All dualities come from ignorant inference. They are like dreams or flowers in air - foolish to try to grasp them. Gain and loss, right and wrong, such thoughts must finally be abolished at once.

Do not search for the truth; only cease to cherish opinions. Do not remain in the dualistic state. Avoid such pursuits carefully. If there is even a trace of this and that, of right and wrong, the mind-essence will be lost in confusion.

The mind of absolute trust is beyond all thought, all striving, is perfectly at peace, for in it there is no yesterday, no today, no tomorrow.

Don't get entangled in the world; don't lose yourself in emptiness. Be at peace in the oneness of things, and all errors will disappear by themselves.

The struggle between good and evil is the primal disease of the mind. Not grasping the deeper meaning, you just trouble your minds serenity.

Author Picture
First Name
Last Name
T’Sen, aka Seng T'San, Jianzhi Sengcan, Kanchi Sosan, Third Chinese Patriarch of Zen
Birth Date
c. 520
Death Date
c. 606

Chinese Dharma Successor to Dazu Huike, known as the Third Patriarch of Zen