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

Don't keep searching for the truth; just let go of your opinions.

The thirtieth patriarch Kanchi Daishi [daishi, "great master"] went for instruction) to the twenty-ninth patriarch and asked, "The body of the student is possessed by mortal illness. I beg you, master, wipe away my sins." The patriarch [Hui-k'o] said, "Bring me your sins here, and I'll wipe them away for you." The master [Seng-ts'an] sat in silence for a while, the said, "Although I've looked for my sins, I can't find them." The patriarch said, "In that case I've already thoroughly wiped away your sins. You should live in accordance with Buddha, dharma, and sangha" [samb?].

Emptiness here, emptiness there, but the infinite universe stands always before your eyes. Infinitely large and infinitely small; no difference, for definitions have vanished and no boundaries are seen. So too with Being and non-Being. Don?t waste time in doubts and arguments That have nothing to do with this.

The Way is perfect like vast space where nothing is lacking and nothing in excess. Indeed, it is due to our choosing to accept or reject that we do not see the true nature of things.

Essential emptiness has no inside or outside ?Sin and virtue leave no traces there. Mind and Buddha are fundamentally thus; the Teaching and Community are clear.

The wise man strives to no goals but the foolish man fetters himself.

For the mind in harmony with the Tao, all selfishness disappears.

There is one Dharma, not many.

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.

The Great Way is not difficult
for those who have no preferences.

When love and hate are both absent
everything becomes clear and undisguised.

Make the smallest distinction however
and heaven and earth are set infinitely apart.

If you wish to see the truth
then hold no opinions for or against anything.

To set-up what you like against what
you dislike is the disease of the mind.

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

The Way is perfect like vast space
where nothing is lacking and nothing is in excess.

Indeed, it is due to our choosing to accept or reject
that we do not see the true nature of things.

Live neither in the entanglements of outer things
nor in the 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 to acheive passivity
your very effort fills you with activity.

As long as you remain in one extreme or the other
you will never know Oneness.

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.

To return to the root is to find the meaning
but to pursue appearance 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.

Do not search for the truth
only cease to cherish opinions.

Do not remain in a 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.
Although all dualities come from the One
do not be attached even to the One.

When the mind exists undisturbed in the Way
nothing in the world can offend.

And when things can no longer offend
it ceases to exist in the old way.

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.

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.

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 nor going.

Obey the nature of things (your own nature)
and you will walk freely and undisturbed

When thought is in bondage the truth is hidden
for everything is murky and unclear.

And the burdensome practise of judging
brings annoyance and weariness.

What benefit can be derived
from distinctions and separations?

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 true Enlightenment.

The wise man strives to no goals
but the foolish man fetters himself.

There is one Dharma, not many;
distinctions arise from the clinging needs of the ignorant.

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

Rest and unrest derive from passion,
with enlightenment there is no liking or disliking.

All dualities come from ignorant inference
they are like dreams or flowers in the air.

Foolish to try to grasp them.

Gain and loss, right and wrong,
such thoughts must finally be abolished at once.

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.

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.

With a single stroke we are free from bondage
nothing clings to us and we hold to nothing.

All is empty, clear, self-illumination
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 simply say when doubt arises: "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 or space
in it a single thought is ten thousand years.

Emptiness here, Emptiness there...
but the infinite universe stands always before your eyes.

Infinitely large and infinitely small, no difference
for definitions have vanished and no boundaries are seen

So too with Being and non-Being
Don't waste time in doubts and arguments that have nothing to do with this.

One thing, all things:
move along 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.

Words !
The Way is beyond language

For in it there is
no yesterday
no tommorrow
no today.

To set up what you like against what you dislike - this is the disease of the mind.

The Great Way is not difficult for those who have no preferences. When love and hate are both absent everything becomes clear and undisguised. Make the smallest distinction, however, and heaven and earth are set infinitely apart.

Return to the root and you will find meaning.

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

The Perfect Way is only difficult for those who pick and choose; do not like, do not dislike; all will then be clear. Make a hairbreadth difference, and Heaven and Earth are set apart

The perfect Way [Tao] is without difficulty save that it avoids picking and choosing. Only when you stop liking and disliking will all be clearly understood.

The Perfect Way is difficult only for those who pick and choose; do not like, do not dislike; all will then be clear. Make a hairbreadth difference, and Heaven and Earth are set apart: if you want the truth to stand clear before you, never be for or against. The struggle between “for” and “against” is the mind’s worst disease... There is no need to seek Truth; only stop having views... The ultimate Truth about both Extremes is that they are One Emptiness.

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