This is part of an ongoing glossary of terms relating to the Book of Dzyan.<\/p>\n\n\n\n
\u201cExtracts are given from the Chinese, Tibetan, and Sanskrit translations of the original Senzar Commentaries and Glosses on the Book of Dzyan\u2014 . . . Thus, were one to translate into English, using only the substantives and technical terms as employed in one of the Tibetan and Senzar versions, Verse 1 would read as follows : . . . alone Tho-og Yinsin in night of Sun-chan and Yong-grub (Parinishpanna), . . .\u201d (The Secret Doctrine<\/em>, vol. 1, p. 23).<\/p>\n\n\n\n yinsin<\/strong>, yin-sin<\/strong>, yin sin<\/strong>, yih-sin<\/strong>, yi-hsin<\/strong>. The word is printed as Yinsin<\/strong> in The Secret Doctrine<\/em> 1.23; Yin-Sin<\/strong> in SD W\u00fcrzburg, p. 143, and in SD 1.635; Yin Sin<\/strong> in Mahatma Letter #15 2nd ed.; Yin-sin<\/strong> in ML #15 3rd ed. and chron. ed.; Yih-sin<\/strong> in ML #59 2nd ed.; Yi-hsin<\/strong> in ML #59 3rd ed. and chron. ed. This Chinese word was adopted from yih-sin<\/strong> in Samuel Beal\u2019s 1871 Catena of Buddhist Scriptures from the Chinese<\/em>, pp. 373, 393, 98 fn. (the change of yih-sin<\/strong> to yin-sin<\/strong> is an obvious scribal or typographical error, mistaking an \u201ch\u201d for an \u201cn\u201d). Beal\u2019s early spelling came to be standardized as i-hsin<\/strong> in the once commonly used Wade-Giles system of writing Chinese words in Roman letters, and as yixin<\/strong> in the now more standard pinyin system. Beal understood it as the \u201cuniversally diffused essence\u201d (pp. 11, 12, 13, 14, 29, 143-144, 340, 352, 373), and the \u201cone form of existence\u201d (p. 373). These phrases were used in the Mahatma letters to define it. <\/p>\n\n\n\n This Chinese term translates the Sanskrit term eka-citta<\/em>, meaning the \u201cone mind.\u201d The\nteaching of the \u201cone mind\u201d is presented in the Buddhist scripture known in the\nwest as The Awakening of Faith<\/em> (translated\nby Yoshito S. Hakeda, 1967), Sanskrit Mah\u0101y\u0101na-\u015braddhotp\u0101da<\/em>,\nChinese Dasheng qixin lun<\/em>. It is\nthere taught as being the all, saying that (Hakeda, p. 28): \u201cThis Mind includes\nin itself all states of being of the phenomenal world and the transcendental\nworld.\u201d Further, that (Hakeda, p. 31): \u201cthe principle of One Mind has two\naspects. One is the aspect of Mind in terms of the Absolute (tathat\u0101;<\/em> Suchness), and the other is the\naspect of Mind in terms of phenomena (samsara; birth and death). Each of these\ntwo aspects embraces all states of existence. Why? Because these two aspects\nare mutually inclusive.\u201d The first aspect (as suchness, tathat\u0101<\/em>) is the one mind as it is in itself, described as the dharma-dh\u0101tu<\/em> (\u201celement of attributes\u201d or\n\u201crealm of phenomena\u201d), and as being unborn and imperishable (Hakeda, p. 32). As\nthe tath\u0101gata-garbha<\/em> (\u201cbuddha-matrix\u201d\nor buddha-nature) the one mind is the ground of sa\u1e43s\u0101ra<\/em> (Hakeda, p. 36), birth and death, the production and\ncessation of the manifested cosmos. The tath\u0101gata-garbha<\/em>\nhas been understood by different commentators on this text as the one mind\nitself, the first aspect, or as production and cessation, the second aspect (Princeton Dictionary of Buddhism<\/em>, under yixin<\/em>). The second aspect, birth and\ndeath or production and cessation, is the one mind as the \u0101laya-vij\u00f1\u0101na<\/em>, the storehouse consciousness (Hakeda, p. 36) or\nfoundational consciousness. The ever-changing \u0101laya-vij\u00f1\u0101na<\/em> carries the seeds (b\u012bja<\/em>) of future results (phala<\/em>)\nproduced by all actions (karma<\/em>), and\nthus produces the manifested cosmos. The cosmos, often referred to as the three\nworlds or the triple world (traidh\u0101tuka<\/em>),\noperates by way of the twelvefold chain of causation or becoming (the twelve nid\u0101na<\/em>s of dependent origination, prat\u012btya samutp\u0101da<\/em>). The teaching of the\none mind and its two aspects is very succinctly put in a famous statement from\nthe Da\u015babh\u016bmika-s\u016btra<\/em>, for which we\nhave the original Sanskrit in both prose and verse. These two Sanskrit formulations\nare given here, along with my English translation: <\/p>\n\n\n\n citta-m\u0101tram ida\u1e43 yad ida\u1e43\ntraidh\u0101tukam | y\u0101ny ap\u012bm\u0101ni dv\u0101da\u015ba bhav\u0101\u1e45g\u0101ni tath\u0101gatena prabheda\u015bo\nvy\u0101khy\u0101t\u0101ni t\u0101ny api sarv\u0101\u1e47y eka-citta-sam\u0101\u015brit\u0101ni |<\/p>\n\n\n\n (Ryuko Kondo ed., p. 98; Johannes\nRahder ed. has eva instead of eka, copied in the P. L. Vaidya ed.).<\/p>\n\n\n\n \u201cThis triple world is only\nmind. Also these twelve limbs of becoming that were explained individually by\nthe Buddha, all those, too, are based on the one mind.\u201d<\/p>\n\n\n\n te citta-m\u0101tra ti traidh\u0101tukam\notaranti api c\u0101 bhav\u0101\u1e45ga iti dv\u0101da\u015ba eka-citte |<\/p>\n\n\n\n (Rahder\/Susa ed., p. 53,\nverse 16; Kondo ed., p. 108, verse 6; Vaidya ed., p. 87, verse 16). <\/p>\n\n\n\n \u201cThey comprehend that the\ntriple world is only mind, and also that the twelve limbs of becoming are within\nthe one mind.\u201d<\/p>\n\n\n\n References: \u201cNor can it well be called force <\/em>since the latter is but the attribute of Yin Sin (Yin Sin or the one “Form of existence,” also Adi-Buddhi or Dharmakaya, the mystic, universally diffused essence) when manifesting in the phenomenal world of senses, namely, only your old acquaintance Fohat. . . . The initiated Brahmin calls it (Yin Sin and Fohat) Brahman and Sakti when manifesting as that force.\u201d (Mahatma Letter #15, 2nd ed. p. 90, 3rd ed. pp. 88-89, chron. ed. #67, p. 181). <\/p>\n\n\n\n \u201cIn symbology the central point is Jivatma <\/em>(the 7th principle), and hence Avalokitesvara<\/em>, the Kwan-Shai-yin<\/em>, the manifested “Voice” (or Logos<\/em>), the germ point of manifested activity; hence, in the phraseology of the Christian Kabalists, “the Son of the Father and Mother,” and agreeably to ours\u2014”the Self manifested in Self\u2014Yih-sin, <\/em>the “one form of existence,” the child of Dharmakaya <\/em>(the universally diffused Essence), both male and female. Parabrahm or “Adi-Buddha” while acting through that germ point outwardly as an active force, reacts from the circumference inwardly as the Supreme but latent Potency.\u201d (Mahatma Letter #59, 2nd ed. p. 346, 3rd ed. pp. 340-341, chron. ed. #111, pp. 378-379).<\/p>\n\n\n\n Compare Beal\u2019s Catena<\/em>, p. 373: \u201cSo again, when the idea\nof a universally diffused essence (dharmakaya) was accepted as a dogmatic\nnecessity, a further question arose as to the relation which this “supreme\nexistence” bore to time, space, and number. And from this consideration\nappears to have proceeded the further invention of the several names Vairochana\n(the Omnipresent), Amit\u00e2bha (for Amirta [sic for Amrita]) the Eternal, and\nAdi-Buddha (yih-sin) the “one form of existence.”\u201d <\/p>\n\n\n\n Beal\u2019s Catena<\/em>, p. 11: \u201cThe whole of these systems again he includes within\none universally diffused essence, which, for want of a better word, is called\nthe “Heart,” but which, in fact, corresponds to the soul of the\nuniverse, the all-pervading Self or the “All in all” of pure\nPantheism.\u201d<\/p>\n","protected":false},"excerpt":{"rendered":" This is part of an ongoing glossary of terms relating to the Book of Dzyan. \u201cExtracts are given from the Chinese, Tibetan, and Sanskrit translations of the original Senzar Commentaries and Glosses on the Book of Dzyan\u2014 . . . Thus, were one to translate into English, using only the substantives and technical terms as […]<\/p>\n","protected":false},"author":5,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_bbp_topic_count":0,"_bbp_reply_count":0,"_bbp_total_topic_count":0,"_bbp_total_reply_count":0,"_bbp_voice_count":0,"_bbp_anonymous_reply_count":0,"_bbp_topic_count_hidden":0,"_bbp_reply_count_hidden":0,"_bbp_forum_subforum_count":0,"footnotes":""},"categories":[1],"tags":[],"class_list":["post-1807","post","type-post","status-publish","format-standard","hentry","category-uncategorized"],"_links":{"self":[{"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/posts\/1807","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/users\/5"}],"replies":[{"embeddable":true,"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/comments?post=1807"}],"version-history":[{"count":3,"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/posts\/1807\/revisions"}],"predecessor-version":[{"id":1810,"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/posts\/1807\/revisions\/1810"}],"wp:attachment":[{"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/media?parent=1807"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/categories?post=1807"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/tags?post=1807"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}