Hi Steve -
Yes indeed "As Seng T'san said: "The Great Way is only difficult for
those who pick and choose."" says it well.
Below is the version of the complete text that I am accustomed to.
--ED
PS: Thanks for undercoring the relationship between Zen and Dzogchen.
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HSIN HSIN MING Verses on the Faith Mind, by the 3rd Zen Patriarch, Seng
T'san
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 when 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 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 achieve 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 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.
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.
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 such a thing 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 practice of judging brings annoyance and
weariness.
What benefits 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 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.
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 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 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 with doubts and arguments that have nothing to do with
this.
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 trusting mind.
Words! The Way is beyond language, for in it there is no yesterday, no
tomorrow, no today.
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http://allspirit.co.uk/hsinhsinming.html
<http://allspirit.co.uk/hsinhsinming.html>
--- In Zen_Forum@yahoogroups.com, "SteveW" <eugnostos2000@...> wrote:
> Hi ED.
> Yes, that is the ultimate realization of Dzogchen. It is also, imo,
the realization of Zen.
> As Seng T'san said: "The Great Way is only difficult for those who
pick and choose."
> Steve
> --- In Zen_Forum@yahoogroups.com, "ED" seacrofter001@ wrote:
> > "Since everything is but an apparition, complete in being what it
is,
> > having nothing to do with good or bad, acceptance or rejection, one
may
> > well burst out into laughter."
> >
> > -- Longchen Rabjampa (Tibet, 14th century) - The Natural Freedom of
> > Mind
--- In Zen_Forum@yahoogroups.com, "SteveW" <eugnostos2000@...> wrote:
> > > "In truth, our Original Buddha-Nature is nothing that can be
> > > understood. It is glorious and mysterious peacefulness, and that
> > > is all that can be said. You, yourself, must awaken to it,
> > > fathoming its depths. That which is before you is it in its
> > > entirety, with nothing whatsoever lacking." -Huang Po
