Hsin3

For commentary, info and to add your own comments, click here or on the discussion tab above.
----
Introduction
Page One ... Page Two ... 
Page Three ... Without Commentary ... Cleary Translation ... Shinjin-No-Mei D.T.Suzuki
----
A translation known as Faith Mind by Clark is a W.I.P.
as is the original Chinese
----
:::::HsinHsinMing
:::::(commentary R.H.Blyth)
:THE TRUTH HAS NO DISTINCTIONS; 
:THESE COME FROM OUR FOOLISH CLINGING TO THIS AND THAT. 
:There is the distinction between the wise man and the fool, a 
:wise thought and a foolish one, but none in the Nature of Things. 
:Here there is perfect uniformity, law and equality. Mountains and 
:rivers, birds, beasts and flowers are all on undivided 
:indivisible thing. Yet on the other hand, each thing is itself 
:and no other thing, unique, irreplaceable and invaluable. Sameness 
:and difference are also one thing, yet two things. At one moment 
:we see the separate meaning of a thing, at another, its meaning 
:as being all things; and at some most precious moments of all, 
:incommunicable in speech but yet heard also through it, we know 
:that a thing, a person, a flower, the cry of a bird, is both one 
:thing and all things. Sameness and difference, and *their* 
:sameness and difference are the same and yet different from our 
:own non-existence.
:SEEKING THE MIND WITH THE MIND, - - -
:IS NOT THIS THE GREATEST OF ALL MISTAKES? 
:Clinging to the search for the mind is the last infirmity of the 
:religious soul, and the most self-evidently absurd, for why 
:should we search for the Buddha that we have already, why seek 
:to release ourselves from bonds that are only fancied? 
:But it is the greediness of our searching which invalidates it. 
:This is beautifully expressed in the following: 
:There is a treasure in the deep mountains; 
:He who has no desire for it finds it. 
 
:ILLUSION PRODUCES REST AND MOTION; 
:ILLUMINATION DESTROYS LIKING AND DISLIKING. 
:The state of the ordinary man is one in which he is continually 
:either peacefully contented by successful activity, or in the 
:anxious throes of that activity, either winning or losing, having 
:won or having lost. The enlightened man loses well and wins well.
 
:ALL THESE PAIRS OF OPPOSITES 
:ARE CREATED BY OUR OWN FOLLY. 
:Once Dogen was approached by a short-tempered man and asked to 
:cure his short-temperedness. Dogen asked him to show his shortness 
:of temper, but the man confessed his inability to do so. 
:It had no real existence, any more than his patience. Both are 
:created by our own folly and idle fancy. When our minds are 
:full of something, not part of a thing, but all of it, when there 
:is no vacancy for odds and ends of passion to occupy, we act 
:without rashness or hesitation. What the Third Patriarch says is 
:very much akin to the old proverb, 
:"Satan finds some mischief still for idle hands to do".
 
:DREAMS, DELUSIONS, FLOWERS OF AIR, --
:WHY SHOULD WE BE SO ANXIOUS TO HAVE THEM IN OUR GRASP? 
:These creations of the mind, so common and habitual that there 
:seems to be some concrete reality behind them, are the 
:protagonists of all tragic drama. Fixed notions of honour, 
:propriety, faithfulness, conflict of necessity with the 
:imperturbable, ineffable, and intangible truth ultimately 
:destroys them. Rigidity versus fluidity, the name versus the 
:nameless; yet in this very willingness to die for some impossible 
:creed we see once more that just as the ordinary man, as he is, is 
:the Buddha, so these delusions are, as they stand, the truth, and 
:without them there is no reality. What is wrong is the anxiety to 
:get hold of them or the anxiety to reject them. Error or truth, 
:profit or loss, - - if we accept them readily, cheerfully, as in 
:some sense ministers of God, remembering that even the devils 
:fear and serve Him, these flowers of the air also have their 
:beauty and value, for 
:Every error is an image of truth, 
:and in every illusion there beats the heart of mankind that 
:aspires for the truth that error masks. 
:But the mask *is* the face.
 
:PROFIT AND LOSS, RIGHT AND WRONG, -- 
:AWAY WITH THEM ONCE FOR ALL! 
:What Sengtsan means here, is that we are to give up the false 
:idea that profit actually profits us, that there is any 
:individual self to suffer loss or gain. Forgetting all moral 
:principles, we are to "Dilige, et quod vis fac". (Love, and as 
:you please.) This abstention from choosing, from judging, does 
:not mean that we do not choose as pleasant or judge as wrong. 
:What is means is that God does it for us, God who is so often 
:disobeyed, who turns the other cheek and forgives his enemies. 
:When for example we give an order, as a teacher, or an official, 
:it is to be given peremptorily without a thought of the 
:possibility of its not being obeyed. But if it is not obeyed, 
:there is no *personal* irritation and wounded vanity in the angry 
:remonstrance w make. A law of nature, of human society has been 
:broken and it is right that our emotion should be aroused by 
:this. 
:The doctrine that in all our acts we are to be vicegerents of 
:Nature is a dangerous one, but every truth is dangerous, for it 
:liberated universal energies that may easily go astray. Religious 
:persecution, megalomania, political fanaticism are all misuses of 
:what the Third Patriarch inculcates. But we know them by their 
:fruits; by the defects, the distortions, the hatred of the 
:dictators.
 
:IF THE EYE DOES NOT SLEEP, 
:ALL DREAMING CEASES NATURALLY. 
:Human life is a dream, not is its brevity and discontinuity, but 
:in the fact that we see things almost always as related to our 
:own personal interests. But we must "persist in our folly" to the 
:bitter end, and say,
 
:My God, my God, why hast thou forsaken *me*?
 
:At such moments we wake and see things as they really are, in 
:their suchness, the nails in the wood, the wood in the ground, 
:the sun setting in the western sky, a mother weeping for her son, 
:a man-less, God-less universe, each thing fulfilling the law of 
:its being. When we wake from our sleep of relativity and 
:subjectivism, nightmares of glory and disgrace, flattery and 
:condemnation will cease of themselves.
 
:IF THE MIND MAKES NO DISCRIMINATION, 
:ALL THINGS ARE AS THEY REALLY ARE. 
:Things are all right, if only we will let them be alone, 
:cooperate with them, take lead as heavy and use it as a plummet, 
:take swords as sharp and receive the surgeon's knife, take pain 
:as dreadful but nor as something distinct from ourselves, adding 
:imagination to reality. Yungchia describes this condition in the 
:following way:
 
:The moon reflected in the stream, the wind blowing through the pines 
:In the cool of the evening, in the deep midnight, -- what is it for? 
:It is all for nothing, for itself, for others. 
:This is the suchness of things.
 
:IN THE DEEP MYSTERY OF THIS "THINGS AS THEY ARE", 
:WE ARE RELEASED FROM OUR RELATIONS TO THEM. 
:Things as they are, the coldness of ice and the sound of rain, 
:the fall of leaves and the silence of the sky, are ultimate 
:things, never to be questioned, never to be explained away. When 
:we know them, our relations to them, their use and misuse, their 
:associated pleasures and pains are all forgotten.
 
:WHEN ALL THINGS ARE SEEN "WITH EQUAL MIND", 
:THEY RETURN TO THEIR NATURE. 
:This "equal mind" of Matthew Arnold is that which speaks in the 
:words of Marcus Aurelius: 
:All that happens is as usual and familiar as 
:the rose in spring and the crop in summer. 
 
:NO DESCRIPTION BY ANALOGY IS POSSIBLE 
:OF THIS STATE WHERE ALL RELATIONS HAVE CEASED. 
:Metaphors and similes, parables and comparisons may be used to 
:describe anything belonging to the relative, the intellectually 
:dichotomised world, but even the simplest and commonest 
:experience of reality, the touch of the hot water, the smell of 
:camphor, are incommunicable by such and any means; how much more 
:so the Fatherhood of God, the Meaningless of Meaning, the 
:Absolute Value of a pop-corn, for in such matters, the unity of 
:our own emptiness and that of all other things is perceived as an 
:act of self-consciousness, and nothing remains to be compared 
:with anything. In Chapter VII of the "Platform Sutra" we are told 
:of Nanyueh, 677-744, and hid meeting with Huineng, the Sixth 
:Patriarch, who asked him from whence he had come. "From Suzan", 
:he replied, "What comes? How did it come?" asked the Patriarch. 
:Nanyueh replied, "We cannot say it is similar to anything".
: At the beginning if Chapter IX of the same sutra, Huineng quotes 
:form the "Vimalakirti Nirdesa Sutra": 
:The Law has no analogy, since it is not relative.
 
:WHEN WE STOP MOVEMENT, THERE IS NO-MOVEMENT; 
:WHEN WE STOP RESTING, THERE IS NO-REST. 
:Neither rest or movement has any reality as such; they are two 
:names of one thinglessness which cannot be caused to cease, 
:because it is uncreated. There is a waka which says: 
:When it blows, 
:How noisy 
:The mountain wind! 
:But when it blows not, 
:Where will it have gone?
 
:Blowing, not blowing, what is there but nothingness ...
:an invisible, intangible something-heard-and-not-heard?
 
:WHEN BOTH CEASE TO BE, 
:HOW CAN THE UNITY SUBSIST? 
:There is no more a unity than there is duality; relative and 
:absolute are named of the nameless. Zen, that is to say, is a 
:word that is used like an algebraic sign, for all that is 
:nameless, all that escapes thought, definition, explanation, yet 
:breathes through words and silence; is communicated in spite of 
:our best efforts to communicate it. Actions are either good or 
:bad; yet nothing is good or bad, but thinking makes it so. That 
:is to say, things are both good or bad and neither; relative and 
:absolute; or, if you wish, neither relative nor absolute, there 
:is neither duality nor a unity.
 
:THINGS ARE ULTIMATELY, IN THEIR FINALITY, 
:SUBJECT TO NO LAW. 
:"No law" means no scientific, psychological, logical, 
:philosophical, Buddhist, or any other kind of law. As 
:D.H.Lawrence says, "Life is what one wants in one's soul". 
:It is indeed an intellectual, rational conception, and applies 
:only to the intellectual, rational aspect of things abstracted 
:from the whole.
 
:FOR THE ACCORDANT MIND IN ITS UNITY, 
:INDIVIDUAL ACTIVITY CEASES. 
:When the mind is in accord with all creatures and with the 
:Buddha, one with all things, its activity as an individual 
:entity ceases. What Mozart was at the piano, Bach at the organ, 
:Shakespeare with his pen, Turner with his brush, we are with out 
:most trivial and personal affairs of life. When this is not so, 
:when our acts are hesitant, our work repugnant, our life full of 
:fears for the morrow and regret for the past, even the spider in 
:its web, the violet by the stone give us that feeling of envy, 
:a realization of our alienation from God that no pleasure can 
:assuage. 
:Some minds have a tendency to over-emphasize difference, some to 
:make everything of a meaningless sameness. Both are wrong, the 
:latter perhaps more than the former. 
:To correct this there is a saying, 
:A high place has a high level; 
:A low place has a low level. 
 
:ALL DOUBTS ARE CLEARED UP, 
:TRUE FAITH IS CONFIRMED. 
:Doubt and faith are concerned with one thing and one thing only, 
:the Goodness of the universe. And this is tested by us most 
:intimately and searchingly within ourselves. If at the outset we 
:stipulate a personal Deity, individual immortality and so on, 
:no resolution of doubt and establishment of faith is possible. 
:We are to make no demands whatever upon the world. "Judge not" 
:is the word here too. Standing apart from things and questioning 
:them, praising and condemning -- this is the cardinal error. 
:Living their life, dying their death, being cloven with the worm 
:and shrivelled in the candle flame with the moth, is the only way 
:to solve the mystery of the fruitless suffering, the problem of 
:the waste of beauty and goodness.
 
:NOTHING REMAINS BEHIND; 
:THERE IS NOT ANYTHING WE MUST REMEMBER. 
:We are not bound by any "imitation of the Buddha". There are no 
:snags, no undigested material, no fitting in with preconceived 
:notions, no formula to follow in the way of our life or manner 
:of death. We may be confirmed or baptized if we feel it is good 
:for us, or die at the stake rather than submit to it. And we 
:extend the same privilege to everyone else. No one need be 
:converted to this or that religion. When we do wrong or make 
:mistakes, we go on with renewed vigour to the next task; a faux 
:pas cannot check us or make us dwell on it with self-torturing 
:shame.
 
:EMPTY, LUCID, SELF-ILLUMINATED, 
:WITH NO OVER-EXERTION OF THE POWER OF THE MIND. 
:Empty means with nothing clogging the mind, no trace of 
:self-interest. Lucid means seeing unreason as clearly as reason, 
:reflecting ugliness as serenely as beauty. Self-illuminated means 
:truth is not revealed to it from some outside agency. 
:Over-exertion of the power of the mind is that of Othello, 
:Mr.Tulliver, Mr.Dombey, and the protagonists of all tragic drama. 
:There is nothing tragic or comic, but thinking makes it so, the 
:thinking of the actors and the sympathetic thinking of the 
:self-illuminated spectators, who see their self-interest and 
:grieve for it, perceive the self-defacement and unreasonableness 
:without the reflecting surface of their own minds being marred by 
:it.
 
:THIS IS WHERE THOUGHT IS USELESS, 
:WHAT KNOWLEDGE CANNOT FATHOM. 
:This verse looks back to a passage in the "Lotus Sutra": 
:This law cannot be known properly by thought and description, 
:and looks forward to the reply of Yunmen to a certain monk, who 
:asked, "What is this place where though is useless?", "Knowledge 
:and emotion cannot fathom it!" To express this thoughtless, 
:knowledgeless, emotionless state, in which thought and knowledge 
:and emotion are sublimed into instinct of the highest order, we 
:have such a phase as, 
:The lotus blooms in the midst of the fire. 
:But this is too intellectual in its denial and rejection of the 
:intellect. Better in the following, from Thoreau: 
:The weeds at the bottom gently bending down the stream, shaken by 
:the watery wind, still planted where their seeds had sunk, but 
:ere long to die and go down likewise; the shining pebbles, not 
:yet anxious to better their condition; the chips and reeds, and 
:occasional logs and stems of trees that floated past, fulfilling 
:their fate, were objects of singular interest to me, and at last 
:I resolved to launch myself on its bosom and float whither is 
:would bear me. 
:("A Week on the Concord and Merrimack Rivers")
 
:IN THE WORLD OF REALITY, 
:THERE IS NO SELF, TO OTHER THAN SELF. 
:To say this is easy, to believe it intentionally is not 
:difficult. It has an emotional, a poetical appeal which few can 
:withstand. With a full belly, a bank balance, when all is going 
:well, such a doctrine will be readily adopted. But when food is 
:scarce, when a man has lost his job, in hours of boredom, when 
:children die, and our own death is not far off, -- can we then 
:rejoice with those who rejoice and mourn with those that mourn? 
:In my own case, I must say that nothing makes me more contented 
:with my lot than to see the sufferings of others, to find my 
:children cleverer and prettier than those of my colleagues. 
:How far indeed is this from the lines above.
 
:SHOULD YOU DESIRE IMMEDIATE CORRESPONDENCE (WITH THIS REALITY), 
:ALL THAT CAN BE SAID IS, "NO DUALITY!" 
:But even this "No duality!", no relativity, no choosing, no 
:judging, is not to be elevated into a principle of living. It may 
:be used as a touchstone of past conduct, or as an ideal for some 
:possible future situation, but for living, which is the eternal 
:present only, all that can be said is nothing whatever.
 
:WHEN THERE IS NO DUALITY, ALL THINGS ARE ONE. 
:THERE IS NOTHING THAT IS NOT INCLUDED. 
:When Thoreau lay dying, he was asked if he had made his peace 
:with God; he answered, "We have never quarreled". In Thoreau's 
:world, everything was included, nothing rejected and made into an 
:enemy. When God lived for two years by Walden lake, Thoreau did 
:not criticize, praise, or condemn Him. As St.Augustine says, 
:To live happily is to live according to the mind of God. 
(:"Retractions", i.1)
 
:THE ENLIGHTENED OF ALL TIMES AND PLACES 
:HAVE EVERY ONE ENTERED INTO THIS TRUTH. 
:This sounds rather depressing, as though ordinary people were 
:excluded, but what Sengtsan means is that comparatively few know 
:that they have entered into the realm of Buddhahood, where all 
:men and all things without exception have their (unconscious and 
:unwitting) being. Not a sparrow can fall out of God's care, nor 
:can anyone, for all his hair-shirts and flagellations enter into 
:His presence. It is only a question of becoming aware of our true 
:condition, and this becoming aware is called "entering".
 
:TRUTH CANNOT BE INCREASED OR DECREASED; 
:AN INSTANTANEOUS THOUGHT LASTS A MYRIAD YEARS. 
:The bonds of time and space do not prevail against the Truth, 
:the Way, the Buddha Mind. Long and short, here and there, 
:a moment and eternity are all included in it, as names alone. 
:Blake says:
 
:One thought fills immensity.
 
:THERE IS NO HERE, NO THERE, 
:INFINITY IS BEFORE OUR EYES. 
:Here and there are dualities and therefore obstructions to the 
:life of perfection. Infinity is under our noses, our noses are 
:infinitely long. Yungchia says:
 
:The Mirror of the Mind brightly shining, unobstructed, 
:Passes transparently through everything in the universe.
 
:When this Mind is our mind, when we are not bored with here and 
:longing to be there, when the life of things is breathed in and 
:breathed out with every breath we take, when we live in the past 
:of our world and into the unborn future without desiring to undo 
:what is done, or avoid what must be, then we live a timeless live 
:now, a placeless life here.
 
:THE INFINITELY SMALL IN AS LARGE AS THE INFINITELY GREAT, 
:FOR LIMITS ARE NON-EXISTENT THINGS. 
:This is a kind of *reductio ad absurdum* of the unpoetic, 
:commonplace position, that great and small are mutually exclusive 
:qualities. If the extremes meet, so does the middle and the 
:rest. Limits and boundaries are man-made things, and what man has 
:put together, man can put asunder. A doka which illustrates this 
:is the following: 
:Mount Fuji, -- 
:Good in fine weather, 
:Good in the rain: 
:The Original Form 
:Never changes. 
:Thoreau says: 
:The shalowest still water is unfathomable. 
 
:THE INFINITELY LARGE IS AS SMALL AS THE INFINITELY MINUTE; 
:NO EYE CAN SEE THEIR BOUNDARIES. 
:Lying at night in camp Thoreau speaks of:
 
:The barking of the house dogs, from the loudest and hoarsest bark 
:to the faintest aerial palpitation under the eaves of heaven. 
 
:WHAT IS, IS NOT; WHAT IS NOT, IS. 
:There is the most extreme form of expression of the Mahayana 
:theory that corresponds to the Christian doctrine (mystical, and 
:strictly speaking heretical) that God is above all qualities, all 
:predications, even of existence. The "is-ness" of things is a 
:fantasy of life's fitful fever, -- but so is their "is-not-ness". 
:Life is a dream, but so is the statement. This last fact is hard 
:to catch. When we say that unreality is also unreal, in our 
:normal moments, and especially when the mind is tired, this means 
:nothing, or less than nothing. It irritates by its illogicality, 
:and is repugnant because of the demand it makes that we are 
:unable to supply. It is therefore necessary that we say such 
:things, to ourselves or others, only then we are in a condition 
:of mind to know what we are saying, otherwise by frequent vain 
:repetitions we shall become as the heathen, unable to recognize 
:moments of vision when they visit us. So for example, death is a 
:fearful thing because of its irrevocableness, but at times, when 
:perhaps least expected, or even unwanted, the realization comes 
:to us that what has never existed, the individual soul, the ego, 
:has not done and cannot go out of existence. What was born, 
:immediately ceases to be. At every moment, neither existence nor 
:non-existence can be predicated or denied, -- yet what a world of 
:difference between a living child and a dead one! 
:Consider the following sentence of Thoreau's, put into the form 
:of a haiku: 
:Over the old wooden bridge 
:No traveller 
:Crossed. 
:This no-traveller, like deserted roads, empty chairs, silent 
:organs, has more meaning, more poetry, solidity and permanence 
:that any traveller. "No traveller" does not mean nobody, nothing 
:at all; is means everyman, you and I and God and all things cross 
:this old rickety bridge, and like the bold lover on the Grecian 
:Urn can never reach the goal.
 
:UNTIL YOU HAVE GRASPED THIS FACT, 
:YOUR POSITION IS SIMPLY UNTENABLE. 
:Common sense is revolted by the above assertion that what is, 
:is not, what is not, is, but in actual practice it is found to 
:be the only valid one. The story of the monk who was praised 
:for bringing a basket to catch the drips from the leaking roof 
:illustrates this identity of what is and what is not. A bucket 
:or a basket, there is no difference. One man's meat is another 
:man's poison. A leaf of grass is a six-foot golden Buddha. 
:Life is a perpetual dying. And if you keep to the so-called 
:commonsense point of view (which is more elastic than supposed) 
:you will find that your hard and fast divisions between right and 
:wrong, profit and loss, useful and harmful, are inapplicable to 
:all your problems and indeed to every circumstance of life that 
:is deeply felt and profoundly experienced. So Blake says:
 
:Listen to fool's reproach! It is a kingly title! 
:and Yungchia says the same thing, a thousand years before him:
:Let me allow others to speak ill of me, trespass against me; 
:It is like trying to burn the sky with fire, only wearing 
:themselves out. 
:Listening to them is like drinking the Nectar of Eternal Life; 
:All fades, and I am suddenly in the Wonderful World. 
 
:ONE THING IS ALL THINGS; 
:ALL THINGS ARE ONE THING. 
:This expresses in an extreme form the state of Mind towards which 
:things are constantly tending, called paradox by logic, metaphor 
:by literature, genius or madness by popular consent. 
:The humorist says, describing the beauty of a certain film actress, 
:"When she comes into the room, the room comes in with her".
:Another step has been taken towards the region where:
 
:One sentence decides heaven and earth; 
:One sword pacifies all sublunary things. 
:When you have really seen one flower, you have seen not only all 
:flowers, but all non-flowers. One principle, one life, one 
:animate or inanimate manifestation moves and upholds all things, 
:and thus it is said:
 
:One sight, and all is seen, 
:Like a great round mirror. 
 
:IF THIS IS SO FOR YOU, 
:THERE IS NO NEED TO WORRY ABOUT PERFECT KNOWLEDGE. 
:Worry in the great enemy. The search for enlightenment obscures 
:and delays it. What is wrong is not the pain and grief suffering, 
:but thinking about ourselves as sufferers.
:Therefore, when, if only temporarily, we see into the unity of 
:the life of the multifarious things of this world, do not let us 
:lose our firm conviction of this vision by thoughts of our sins 
:of omission and commission, inconsistency of words and actions. 
:Thoreau says of the cry of the cock: 
:The merit of this bird's strain is in its freedom form all 
:plainliveness. The singer can easily move us to tears or 
:laughter, but where is he who can excite in us a pure morning 
:joy? When, in doleful dumps, breaking the awful stillness of our 
:wooden sidewalk on a Sunday, or, perchance, a watcher in the 
:house of mourning, I hear a cockerel crow far or near, I think to 
:myself, "There is one of us well, at any rate", -- and with a 
:sudden rush return to my senses. 
:("Walking") 
:It is the same spirit that breathes in the words of Miyamoto 
:Musashi, great swordsman and painter: 
:As far as I am concerned, I regret nothing. 
 
:THE BELIEVING MIND IS NOT DUAL; 
:WHAT IS DUAL IS NOT THE BELIEVING MIND. 
:When we believe in *something*, this is not the believing mind. 
:If we say we believe in ourselves, this again is a mistake, of 
:experience or of expression. "The believing mind believes in 
:itself", -- this, rightly understood, contains no error. The 
:"Lankavatara Sutra" says:
 
:Believing in the truth of timeless life is called the Believing Mind.
 
:Clearer still is the "Nirvana Sutra": 
:The Believing Mind is the Buddha nature. 
:Here there is no danger of one thing believing in another thing. 
:The Buddha nature is the true nature of every thing and of 
:everything. The believing mind is this Buddha-activity. A Haydn 
:minuet or the Lord's prayer, or a kitten catching at the falling 
:autumn leaves is a clear thought of this mind, a harmonious 
:movement of the Buddha nature. It is perfect because it is 
:single, unique, complete, all-including.
 
:BEYOND ALL LANGUAGE, 
:FOR IT, THERE IS NO PAST, NO PRESENT, NO FUTURE. 
:Language is vitally concerned with time, with tense. The Way is 
:timeless and breaks through language, but does not discard it. 
:Silence itself is a form of speaking, just as the blank spaces 
:between the marks of the printing are as much part of the 
:printing as the letters themselves. The Way is timeless yet it 
:cannot dispense with time. Eternity and time are in love with 
:each other, continually embracing in a divine union, yet always 
:separate to the purely human eye.
----
Introduction
Page One ... Page Two ... 
Page Three ... Without Commentary ... Cleary Translation ... Shinjin-No-Mei D.T.Suzuki
----
A translation known as Faith Mind by Clark is a W.I.P.
as is the original Chinese
----
Category:-ts-