365 Buddha PA - Jeff Schmidt [19]
THICH NHAT NANH; BEING PEACE
214.
Nothing is born, nothing is destroyed. Away with your dualism, your likes and dislikes. Every single thing is just the One Mind. When you have perceived this, you will have mounted the Chariot of the Buddhas.
HUANG PO; ZEN TEACHING OF HUANG PO
215.
By self alone is evil done, by self alone does one suffer.
By self alone is evil left undone, by self alone does one obtain Salvation.
Salvation and Perdition depend upon self; no man can save another.
DHAMMAPADA 165
216.
I prostrate to the Perfect Buddha,
The best of teachers, who taught that
Whatever is dependently arisen is
Unceasing, unborn,
Unannihilated, not permanent,
Not coming, not going,
Without distinction, without identity,
And free from conceptual construction.
NĀGĀRJUNA; MŪLAMADHYAMAKA-KĀRIKĀ
DEDICATORY VERSES
217.
Abandoning false speech, he abstains from false speech; he speaks truth, adheres to truth, is trustworthy and reliable, one who is no deceiver of the world.
MAJJHIMA-NIKĀYA i.179
218.
By realizing the true nature of the mind,
The Yogin sees the clear light, [which] neither comes nor goes.
The appearance of the external world is an illusion.
By observation of the nature of manifestations,
He realizes the identity of manifestations and void,
And by understanding, he knows the two are not different.
HUNDRED THOUSAND SONGS: SELECTIONS FROM
MILAREPA, POET-SAINT OF TIBET
219.
Through many a birth I wandered in saṃsāra, seeking, but not finding, the builder of the house. Sorrowful is it to be born again and again.
O house-builder! Thou art seen. Thou shalt build no house again. All thy rafters are broken. Thy ridge-pole is shattered.
My mind has attained the unconditioned. Achieved is the end of craving.
DHAMMAPADA 153-154
220.
Your evil thoughts and evil words but hurt yourself and not another; nothing so full of victory as patience, though your body suffer the pain of mutilation.
FO-SHO-HING-TSAN-KING 2047
221.
Tung-shan asked a monk, “Where have you come from?”
The monk replied, “From a journey to a mountain.”
Tung-shan asked, “And did you reach the peak?”
The monk said, “Yes.”
Tung-shan asked, “Was there anyone on the peak?”
The monk answered, “No.”
Tung-shan said, “Then you didn’t reach the peak.”
The monk retorted, “If I didn’t reach the peak, how could I know there was no one there?”
Tung-shan said, “I had doubted this fellow.”
TUNG-SHAN; FIVE HOUSES OF ZEN
222.
[P]assion is the cause of blindness, of not seeing, of not knowing, of loss of insight: it is joined with vexation, it does not conduce to Nibbāna.
ANGUTTARA-NIKĀYA i.216
223.
[Aranyabho] had a sheepish grin on his face as Ahjahn Chah was good naturedly berating him. As I sat down Ahjahn Chah said, “Aranyabho’s got dogshit in his pocket.” I didn’t say anything, waiting for the explanation. “Aranyabho’s got dogshit in his pocket. He goes somewhere and sits down but there’s a bad smell, so he thinks, hmmm, this place is no good. He gets up and goes somewhere else, but he notices the bad smell again so then he goes somewhere else. . . . He doesn’t realize he’s carrying the dogshit around with him wherever he goes. . . .”
PAUL BREITER; VENERABLE FATHER
224.
All is empty! Neither “self,” nor place for “self,” but all the world is like a phantasy; this is the way to regard ourselves, as but a heap of composite qualities (saṃskāra).
FO-SHO-HING-TSAN-KING 1449
225.
For consider the world—
A bubble, a mirage.
See the world as it is,
And death shall overlook you.
Come, consider the world,
A painted chariot for kings,
A trap for fools.
But he who sees goes free.
DHAMMAPADA 170-171
226.
We say, “In calmness there should be activity; in activity there should be calmness.” Actually,