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aim. But I thought: “They are wise scholars, these Buddhist Samaṇas, they will be able to teach me.” And by them I have been taught; and now do I both know and understand what is at once the reason for, and the advantage of renunciation.’

‘Well put, Nāgasena!’

MILINDAPAÑHA 31-32

351.

Although there are countless teachings that instruct how to obtain enlightenment in a future life, almost all of them are nothing more than expedients. As the ultimate instruction there is simply no teaching that is superior to the true practice of the awakening to one’s own nature.

HAKUIN; ZEN MASTER HAKUIN

352.

There are those with enlightened knowledge : this is not knowledge by birth, or knowledge by learning: it is beginningless in here, having transcended the bounds of self and other, it is being unbound by knowledge of self and other.

DŌGEN; RATIONAL ZEN

353.

“I, without grasping, will pass beyond sorrow,

And I will attain nirvāṇa,” one says.

Whoever grasps like this

Has great grasping.

NĀGĀRJUNA; MŪLAMADHYAMAKA-KĀRIKĀ XVI, 9

354.

To probe deep into your roots:

The ignorance and confusion are you yourself.

The preconceptions which are yourself

Are envoys and agents sent by yourself.

DRINKING THE MOUNTAIN STREAM: SONGS OF

TIBET’S BELOVED SAINT, MILAREPA

355.

The mind is not just ‘oneness’ or a singular entity because it manifests in manifold ways. It is not a plurality or many things, either, because these numerous manifestations all have one essence. No one can describe its nature saying, “It is exactly like this!” It is indescribable, unutterable, inconceivable, nonarising, unceasing, and nondwelling, like the essence of space. Mind nature is discovered within the experience of awareness and is cognized individually.

CHÖKYI NYIMA RINPOCHE; UNION OF

MAHAMUDRA AND DZOGCHEN

356.

Simply keep putting everything down, and know that that is what you are doing. You don’t need to be always checking up on yourself, worrying about things like ‘How much samādhi’—it will always be the right amount. Whatever arises in your practice, let it go; know it all as uncertain, impermanent. Remember that! It’s all uncertain. Be finished with all of it. This is the Way that will take you to the source—to your Original Mind.

AJAHN CHAH; SEEING THE WAY

357.

This is an old saying, O Atula, not one merely of today: “They blame him who remains silent, they blame him who speaks much, they even blame him who speaks in moderation.” There is none in this world who is not blamed.

There never existed, nor will there ever exist, nor does there exist today anyone who is always scorned or always praised.

DHAMMAPADA 227-228

358.

You should know that so far as Buddha-nature is concerned, there is no difference between an enlightened man and an ignorant one. What makes the difference is that one realizes it, while the other is ignorant of it.

THE SUTRA OF HUI NENG

359.

“But it is the flesh that I enjoy.”

If this is what I wish to touch and behold,

Why do I not desire it in its natural state

Devoid of any mind?

Furthermore, any mind that I may desire

Is unable to be touched or beheld,

And whatever I am able to touch will not be mental;

So why indulge in this meaningless copulation?

ŚĀNTIDEVA; BODHICARYĀVATĀRA 8.54-8.55

360.

To disregard oneself, this is the best dharma.

This is the best service to Buddha’s religion.

Practicing meditation for life is the best gift

To those sentient beings without protection.

HUNDRED THOUSAND SONGS: SELECTIONS FROM MILAREPA,

POET-SAINT OF TIBET

361.

Clearly, buddha-dharma is not practiced for one’s own sake, and even less for the sake of fame and profit. Just for the sake of buddha-dharma you should practice it.

All buddhas’ compassion and sympathy for sentient beings are neither for their own sake nor for others. It is just the nature of buddha-dharma.

DŌGEN; MOON IN A DEWDROP

362.

Herein, Meghiya, a monk has a good friend, a good companion, a good comrade. For the emancipation of the