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

Sen
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.

If the eye never sleeps, all dreams will naturally cease. If the mind makes no discriminations, the ten thousand things are as they are, of single essence. To understand the mystery of this One-essence is to be released from all entanglements.

Things are objects because of the subject (mind): the mind (subject) is such because of things (object). Understand the relativity of these two and the basic reality: the unity of emptiness. In this Emptiness the two are indistinguishable and each contains in itself the whole world.

If you do not discriminate between coarse and fine you will not be tempted to prejudice and opinion.

Those who do not live in the single Way fail in both activity and passivity, assertion and denial. 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.

If you don't live the Tao, you fall into assertion or denial.

To follow your true nature is to unite with the Way; be at ease and worries will cease. Fixation of thought is unnatural, yet laziness of mind is undesirable.

Although all dualities come from the One, do not be attached even to this One. When the 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.

If you wish to move in the One Way do not dislike even the world of senses and ideas. Indeed, to accept them fully is identical with enlightenment.

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 (attachment) 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 not going. Obey the nature of things (your own nature) and you will walk freely and undisturbed.

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.

Author Picture
First Name
Sen
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
Bio

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