Talk:Xinxin Ming

Removed web-published translation

In the spirit of WP:RS, I replaced the web-published (identified source: http://www.ln.edu.hk/econ/staff/Xin%20Xin%20Ming.doc) translation excerpts of venerable Dr. Lok-sang Ho (Ph.D., Econ; see http://www.ln.edu.hk/econ/staff/cvlsho.htm).

The deleted excerpts (copied here, per WP guidelines) are the first verse:

The Way of the supreme is not difficult,

If only people will give up preferences.

Like not, dislike not.

Be illuminated.

and the last:

Words and language fail,

For reality is neither the past and nor the future.

And it is not even the present.

I replaced them with a translation by D.T. Suzuki.

In light of WP:RS, etc., I hope this replacement is understandable. If not, please discuss here. Thanks, Larry Rosenfeld (talk) 21:32, 14 July 2008 (UTC)

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Too much conjecture

The first paragraph of the section "Meaning of Xinxin" is just the authors opinion and, based on the references provided, can also be interpreted otherwise. I have moved it to the end of this section to give the author an opportunity to provide evidence and correct references. If these are not provided, I propose to delete this paragrapgh, as Wikipedia is not about arbitrary opinions.

"Xinxin" has commonly been interpreted as "faith" or "trust." For example, one translation is "Faith in Mind" (See The Poetry of Enlightenment: Poems by Ancient Ch'an Masters, Ch'an Master Sheng-Yen). While this interpretation may appear to some to be a departure from the traditional view of seeking refuge in the Three Jewels (Buddha, Dharma and Sangha), it is actually a deliberate declaration and poetic polemic of the Chan (Zen) school written as a response to the increasingly popular movement of faith in Amitābha Buddha known as Pure Land Buddhism. From the Chan/Zen point of view, Buddha and Mind are one (即心即佛) (see the Platform Sutra of the Sixth Patriarch, 六祖壇經), as expressed in Mazu's famous dictum "Mind is Buddha". Thus, faith in outward Buddhas is contrary to the goal of Buddhism, which is the direct experience of enlightenment. This can only be attained by having faith in Mind as Shakyamuni Buddha himself did. Variations of the title, Xinxin Ming, include: "Inscription on Trust in the Mind", "Verses on the Faith Mind", and "On Believing in Mind", as well as others. John McRae (1986:316 n. 64) argues that the title should be translated as "Inscription on Relying on the Mind" or "Inscription of the Perfected Mind". The word "inscription" does accurately convey the idea of a truth that can survive the test of time and is the more literal meaning of ming (銘). " hskoppek (talk) 08:42, 9 April 2025 (UTC)

Dusan Pajin notes that the Xinxin Ming may have been a possible response to Pure Land's faith in Amitābha, though he does not state this as strongly as the author of the paragraph has. Pajin says:

"We can outline two significant contributions of the Hsin-hsin ming to the overall tradition of Chinese Buddhism.

a) The first is "faith in mind", which could be considered as a 'Ch’anist' response to the Buddhism of faith (Pure Land), since the object of faith is not Amitabha, but mind as a means of awakening." (Dusan Pajin. On Faith in Mind - Translation and Analysis of the Hsin Hsin Ming, Journal of Oriental Studies, Vol. XXVI, No. 2, Hong Kong 1988, pp. 270-288) Likes Thai Food (talk) 12:56, 9 April 2025 (UTC)