While in the Dharma itself there is no individuation, They ignorantly attach themselves to particular objects. It is their own mind that creates illusions— Is this not the greatest of all self-contradictions? 20. The ignorant cherish the idea of rest and unrest, The enlightened have no likes and dislikes: All forms of dualism Are contrived by the ignorant themselves. They are like unto visions and flowers in the air; Why should we trouble ourselves to take hold of them? Gain and loss, right and wrong— Away with them once for all! 21. If an eye never falls asleep, All dreams will by themselves cease: If the Mind retains its absoluteness, The ten thousand things are of one Suchness.[4] 22. When the deep mystery of one Suchness is fathomed, All of a sudden we forget the external entanglements; When the ten thousand things are viewed in their oneness, We return to the origin and remain where we ever have been. 23. Forget the wherefore of things, And we attain to a state beyond analogy; Movement stopped and there is no movement, Rest set in motion and there is no rest; When dualism does no more obtain, Oneness itself abides not. 24. The ultimate end of things where they cannot go any further Is not bound by rules and measures: In the Mind harmonious [with the Way] we have the principle of identity, In which we find all strivings quieted; Doubts and irresolutions are completely done away with, And the right faith is straightened; There is nothing left behind, There is nothing retained, All is void, lucid, and self-illuminating; There is no exertion, no waste of energy— This is where thinking never attains, This is where the imagination fails to measure. 25. In the higher realm of true Suchness There is neither “self” nor “other”: When direct identification is sought, We can only say, “Not two”[5]. 26. In being “not two” all is the same, All that is is comprehended in it; The wise in the ten quarters, They all enter into this Absolute Reason. 27. This Absolute Reason is beyond quickening [time] and extending [space], For it one instant is ten thousand years; Whether we see it or not, It is manifest everywhere in all the ten quarters. 28. Infinitely small things are as large as large things can be, For here no external conditions obtain; Infinitely large things are as small as small things can be, For objective limits are here of no consideration. 29. What is is the same as what is not, What is not is the same as what is: Where this state of things fails to obtain, Indeed, no tarrying there. 30. One in All, All in One— If only this is realized, No more worry about your not being perfect! 31. Where Mind and each believing mind are not divided, And undivided are each believing mind and Mind, This is where words fail; For it is not of the past, present, and future. III. FROM HUI-NENG'S TAN-CHING[1]
24. Mahaprajnaparamita is a Sanskrit term of the Western country; in T'ang it means “great-wisdom (chih-hui), other-shore reached”. This Truth (dharma=fa) is to be lived, it is not to be [merely] pronounced with the mouth. When it is not lived, it is like a phantom, like an apparition. The Dharmakaya of the Yogin is the same as the Buddha.
