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By Root 213 0

they are the same thing; to say “calmness” or to say “activity” is just to express two different interpretations of one fact. There is harmony in our activity, and where there is harmony there is calmness. This harmony is the quality of being. But the quality of being is also nothing but its speedy activity.

SHUNRYU SUZUKI; ZEN MIND, BEGINNER’S MIND

227.

‘When wisdom springs up in the heart, O king, it dispels the darkness of ignorance, it causes the radiance of knowledge to arise, it makes the light of intelligence to shine forth, and it makes the Noble Truths plain. Thus does the recluse who is devoted to effort perceive with the clearest wisdom the impermanency (of all beings and things). The suffering (that is inherent in individuality), and the absence of any soul.’

‘Give me an illustration.’

‘It is like a lamp, O king, which a man might introduce into a house in darkness. When the lamp had been brought in it would dispel the darkness, cause radiance to arise, and light to shine forth, and make the objects there plainly visible. Just so would wisdom in a man have such effects as were just now set forth.’

‘Well put, Nāgasena!’

MILINDAPAÑHA 39

228.

Though in thought we range throughout the world,

We’ll nowhere find a thing more dear than self.

So, since others hold the self so dear,

He who loves himself should injure none.

SAṂYUTTA NIKĀYA III. 1, 8

229.

[A]ll manifestations (consist in) Mind, and Mind is the Illuminating-Voidness without any shadow or impediment.

HUNDRED THOUSAND SONGS OF MILAREPA

230.

The Lord taught a holy life

Not based on tradition,

For restraint and abandoning,

Leading to and merging in Nibbāna.

This is the path followed by the great,

Pursued by the lofty sages.

Those who enter that course

As taught by the Enlightened One,

Heeding the Teacher’s instruction,

Will make an end of suffering.

ITIVUTTAKA 35

231.

Irrigators regulate the waters; arrow-makers straighten arrow shafts; carpenters shape wood; and the good control themselves.

DHAMMAPADA 145

232.

Life has no whence; it is carrying forth, and carrying forth again.

Death has no whither; it is carrying away, and carrying away again.

Ultimately how is it?

If the mind does not differ, myriad things are one suchness.

DŌGEN; RATIONAL ZEN

233.

Hey! Listen all you gathered here—

View mind and body in this way:

Mind is insubstantial, void awareness,

Body a bubble of flesh and blood.

DRINKING THE MOUNTAIN STREAM: SONGS OF

TIBET’S BELOVED SAINT, MILAREPA

234.

The king said: ‘Why is it, Nāgasena, that all men are not alike, but some are short-lived and some long-lived, some sickly and some healthy, some ugly and some beautiful, some without influence and some of great power, some poor and some wealthy, some low born and some high born, some stupid and some wise?’

The Elder replied: ‘Why is it that all vegetables are not alike, but some sour, and some salt, and some pungent, and some acid, and some astringent, and some sweet?’

‘I fancy, Sir, it is because they come from different kinds of seeds.’

‘And just so, great king, are the differences you have mentioned among men to be explained. For it has been said by the Blessed One: “Beings, O brahmin, have each their own Karma, are inheritors of Karma, belong to the tribe of their Karma, are relatives by Karma, have each their Karma as their protecting overlord. It is Karma that divides them up into low and high and the like divisions.” ’

‘Very good, Nāgasena!’

MILINDAPAÑHA 65

235.

The dharma that is taught and the dharma that is experienced are descriptions of how to live, how to use your life to wake you up rather than put you to sleep. And if you choose to spend the rest of your life trying to find out what awake means and what asleep means, I think you might attain enlightenment.

PEMA CHÖDRÖN; WISDOM OF NO ESCAPE

236.

The perceiving of impermanence, bhikkhus, developed and frequently practiced, removes all sensual passion, removes all passion for material existence, removes