My quotes for peace The quote book of Sylvain (En)

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T hose who see all creatures in themselves
And themselves in all creatures know no fear.
Those who see all creatures in themselves
And themselves in all creatures know no grief.
How can the multiplicity of life
Delude the one who sees its unity?

The Upanishads quote, Hinduism
Isha Upanishad, translated by Eknath Easwaran, 1987; Nilgiri Press, Tomales, California

T hose who deny the Self are born again
Blind to the Self, enveloped in darkness,
Utterly devoid of love for the Lord.

The Self is one. Ever still, the Self is
Swifter than thought, swifter than the senses.
Though motionless, he outruns all pursuit.
Without the Self, never could life exist.

The Self seems to move, but is ever still.
He seems far away, but is ever near.
He is within all, and he transcends all.

The Upanishads quote, Hinduism
Isha Upanishad, translated by Eknath Easwaran, 1987; Nilgiri Press, Tomales, California

T HE LORD is enshrined in the hearts of all.
The Lord is the supreme Reality.
Rejoice in him through renunciation.
Covet nothing. All belongs to the Lord.
Thus working may you live a hundred years.
Thus alone will you work in real freedom.

The Upanishads quote, Hinduism
Isha Upanishad, translated by Eknath Easwaran, 1987; Nilgiri Press, Tomales, California

S eek to know Brahman by tapas,
by prayer, because Brahman is prayer

The Upanishads quote, Hinduism
Taittiriya Upanishad, translated by Juan Mascaro (Penguin Classics, 1965), copyright Juan Mascaro, 1965.

S eek to know him from whom all beings have come,
by whom they all live, and unto whom they all return.
He is Brahman.

The Upanishads quote, Hinduism
Taittiriya Upanishad, translated by Juan Mascaro (Penguin Classics, 1965), copyright Juan Mascaro, 1965.

S uch is the measure of his might,
and greater still than this is Man.
All beings are a fourth of him,
three fourths are the immortal in heaven.

Three-fourths of Man ascended high,
one-fourth took birth again down here.
From this he spread in all directions
into animate and inanimate things.

The Rig Veda quote, Hinduism
Rig Veda 10.90, from The Vedic Experience: Mantramanjari by Raimundo Pannikar (Delhi: Motilal Banarsidas, 1977).

I mpart to us those vitalizing forces
that come, 0 Earth, from deep within your body,
your central point, your navel; purify us wholly.
The Earth is mother; I am son of Earth.
The Rain-giver is my father; may he shower on us
blessings! …

The Rig Veda quote, Hinduism
Rig Veda 5.84, from The Vedic Experience: Mantramanjari by Raimundo Pannikar (Delhi: Motilal Banarsidas, 1977).

A T FIRST was neither Being nor Nonbeing.
There was not air nor yet sky beyond.
What was its wrapping? Where? In whose protection?
Was Water there, unfathomable and deep?

There was no death then, nor yet deathlessness;
of night or day there was not any sign.
The One breathed without breath, by its own impulse.
Other than that was nothing else at all.

Darkness was there, all wrapped around by darkness,
and all was Water indiscriminate.
Then that which was hidden by the Void, that One, emerging,
stirring, through power of Ardor, came to be.

In the beginning Love arose,
which was the primal germ cell of the mind.
The Seers, searching in their hearts with wisdom,
discovered the connection of Being in Nonbeing.

A crosswise line cut Being from Nonbeing.
What was described above it, what below?
Bearers of seed there were and mighty forces,
thrust from below and forward move above.

Who really knows? Who can presume to tell it?
Whence was it born? Whence issued this creation?

Even the Gods came after its emergence.
Then who can tell from whence it came to be?

That out of which creation has arisen,
whether it held it firm or it did not,
He who surveys it in the highest heaven,
He surely knows-or maybe He does not!

The Rig Veda quote, Hinduism
Rig Veda 10.129, from The Vedic Experience: Mantramanjari by Raimundo Pannikar (Delhi: Motilal Banarsidas, 1977).

T here are two classes of those who may not enter the Nirvana of the Tathagatas: there are those who have abandoned the Bodhisattva ideals, saying, they are not in conformity with the sutras, the codes of morality, nor with emancipation. Then there are the true Bodhisattvas who, on account of their original vows made for the sake of all beings, saying, "So long as they do not attain Nirvana, I will not attain it myself," voluntarily keep themselves out of Nirvana. But no beings are left outside by the will of the Tathagatas; some day each and every one will be influenced by the wisdom and love of the Tathagatas of Transformation to lay up a stock of merit and ascend the stages. But, if they only realized it, they are already in the Tathagata's Nirvana for, in Noble Wisdom, all things are in Nirvana from the beginning.

The Lankavatara Sutra quote, Buddhism, Mahayana
Ch XIII, p.356, in Dwight Goddard, A Buddhist bible

N irvana is the realm of Dharmata-Buddha; it is where the manifestation of Noble Wisdora that is Buddhahood expresses itself in Perfect Love for all; it is where the manifestation of Perfect Love that is Tathagatahood expresses itself in Noble Wisdom for the enlightenment of all -there, indeed, is Nirvana.

The Lankavatara Sutra quote, Buddhism, Mahayana
Ch XIII, p.356, in Dwight Goddard, A Buddhist bible

N irvana is where the Bodhisattva stages are passed one after another; is where the sustaining power of the Buddhas upholds the Bodhisattvas in the bliss of the Samadhis; is where compassion for others transcends all thoughts of self; is where the Tathagata stage is finally realised.

The Lankavatara Sutra quote, Buddhism, Mahayana
Ch XIII, p.356, in Dwight Goddard, A Buddhist bible

T he Tathagata's Nirvana is where it is recognized that there is nothing but what is seen of the mind itself; is where, recognizing the nature of the self-mind, one no longer cherishes the dualisms of discrimination; is where there is no more thirst nor grasping; is where there is no more attachment to external things. Nirvana is where the thinking-mind with all its discriminations, attachments, aversions and egoism is forever put away; is where logical measures, as they are seen to be inert, are no longer seized upon; is where even the notion of truth is treated with indifference because of its causing bewilderment; is where getting rid of the four propositions, there is insight into the abode of Reality. Nirvana is where the twofold passions have subsided and the twofold hindrances are cleared away and the twofold egolessness is patiently accepted; is where, by the attainment of the "turning-about" in the deepest seat of consciousness, self-realization of Noble Wisdorn is fully entered into,-that is the Nirvana of the Tathagatas.

The Lankavatara Sutra quote, Buddhism, Mahayana
Ch XIII, p.355, in Dwight Goddard, A Buddhist bible

T he Dharma which establishes the Truth of Noble Wisdom belongs to the realm of the Dharmata-Buddha. To the Bodhisattvas of the seventh and eight stages, Transcendental Intelligence is revealed by the Dharmata-Buddha and the Path is pointed out to them which they are to follow. In the perfect self-realization of Noble Wisdom that follows the inconceivable transformation death of the Bodhisattva's individualized will control, he no longer lives unto himself, but the life that he lives thereafter is the Tathagata's universalized life as manifested in its transformations. In this perfect self-realization of Noble Wisdom the Bodhisattva realizes that for Buddhas there is no Nirvana.

The Lankavatara Sutra quote, Buddhism, Mahayana
Ch XIII, p.355, in Dwight Goddard, A Buddhist bible

T here are Bodhisattvas here and in other Buddha-lands, who are sincerely devoted to the Bodhisattva's mission and yet who cannot wholly forget the bliss of the Samadhis and the peace of Nirvana-for themselves.

The Lankavatara Sutra quote, Buddhism, Mahayana
Ch XIII, p.354, in Dwight Goddard, A Buddhist bible

A s to the notion of Nirvana as held by disciples and masters who still cling to the notion of an ego-self, and who try to find it by going off by themselves into solitude: their notion of Nirvana is an eternity of bliss like the bliss of the Samadhis-for themselves. They recognize that the world is only a manifestation of mind and that all discriminations are of the mind, and so they forsake social relations and practice various spiritual disciplines and in solitude seek self-realization of Noble Wisdom by self-effort. They follow the stages to the sixth and attain the bliss of the Samadhis, but as they are still clinging to egoism they do not attain the "turning-about" at the deepest seat of consciousness and, therefore, they are not free from the thinking-mind and the accumulation of its habit-energy. Clinging to the bliss of the Samadhis, they pass to their Nirvana, but it is not the Nirvana of the Tathagatas. They are of those who have "entered the stream"; they must return to this world of life and death.

The Lankavatara Sutra quote, Buddhism, Mahayana
Ch XIII, p.353, in Dwight Goddard, A Buddhist bible

S ome imagine that Nirvana is where self-nature exists in its own right, unhampered by other self-natures, as the variegated feathers of a peacock, or various precious crystals, or the pointed-ness of a thorn. Some conceive being to be Nirvana, some non-being, while others conceive that all things and Nirvana are not to be distinguished from one another. Some, thinking that time is the creator and that as the rise of the world depends on time, they conceive that Nirvana consists in the recognition of time as Nirvana. Some think that there will be Nirvana when the "twenty-five" truths are generally accepted, or when the king observes the six virtues, and some religionists think that Nirvana is the attainment of paradise. These views severally advanced by the philosophers with their various reasoning are not in accord with logic nor are they acceptable to the wise. They all conceive Nirvana dualistically and in some causal connection; by these discriminations philosophers imagine Nirvana, but where there is no rising and no disappearing, how can there be discrimination? Each philosopher relying on his own textbook from which he draws his understanding, sins against the truth, because truth is not where he imagines it to be. The only result is that it sets his mind to wandering about and becoming more confused as Nirvana is not to be found by mental searching, and the more his mind becomes confused the more he confuses other people.

The Lankavatara Sutra quote, Buddhism, Mahayana
Ch XIII, p.353, in Dwight Goddard, A Buddhist bible

A s to the Nirvanas discriminated by the philosophers: there really are none. Some philosophers conceive Nirvana to be found where the mind-system no more operates owing to the cessation of the elements that make up personality and its world; or is found where there is utter indifference to the objective world and its impermanency. Some conceive Nirvana to be a state where there is no recollection of the past or present, just as when a lamp is extinguished, or when a seed is burnt, or when a fire goes out; because then there is the cessation of all the substrata, which is explained by the philosophers as the non-rising of discrimination. But this is not Nirvana, because Nirvana does not consist in simple annihilation and vacuity.

The Lankavatara Sutra quote, Buddhism, Mahayana
Ch XIII, p.352, in Dwight Goddard, A Buddhist bible

T hose who are suffering or who fear suffering, think of Nirvana as an escape and a recompense. They imagine that Nirvana consists in the future annihilation of the senses and sense-minds; they are not aware that Universal Mind and Nirvana are One, and that this life-and-death world and Nirvana are not to be separated.

The Lankavatara Sutra quote, Buddhism, Mahayana
Ch XIII, p.352, in Dwight Goddard, A Buddhist bible

T hen said Mahamati: Pray tell us, Blessed One, more about the Dharmakaya?
The Blessed One replied: We have been speaking of it in terms of Buddhahood, but as it is inscrutable and beyond predicate we may just as well speak of it as the Truth-body, or the Truth-principle of Ultimate Reality (Paramartha). This Ultimate Principle of Reality may be considered as it is manifested under seven aspects: First, as Citta-gocara, it is the world of spiritual experience and the abode of the Tathagatas on their outgoing mission of emancipation. It is Noble Wisdom manifested as the principle of irradiancy and individuation. Second, as jnana, it is the mind-world and its principle of intellection and consciousness. Third, as Dristi, it is the realm of dualism which is the physical world of birth and death wherein are manifested all the differentiations of thinker, thinking and thought-about and wherein are manifested the principles of sensation, perception, discrimination, desire, attachment and suffering.
Fourth, because of the greed, anger, infatuation, suffering and need of the physical world incident to discrimination and attachment, it reveals a world beyond the realm of dualism wherein it appears as the integrating principle of charity and sympathy. Fifth, in a realm still higher, which is the abode of the Bodhisattva stages, and is analogous to the mind-world, where the interests of heart transcend those of mind-world appears as the principle of compassion and self-giving. Sixth, in the spiritual realm where the Bodhisattvas attain Buddhahood, it appears as the principle of perfect Love (Karuna). Here the last clinging to an ego-self is abandoned and the Bodhisattva enters into his self-realization of Noble Wisdom which is the bliss of the Tathagata's perfect enjoyment of his inmost nature. Seventh as Prajna it is the active aspect of the Ultimate Principle wherein both the forth-going and the in-coming principles are alike implicit and potential, and wherein both Wisdom and Love are in perfect balance, harmony and Oneness.
These are the seven aspects of the Ultimate Principle of Dharmakaya, by reason of which all things are made manifest and perfected and then reintegrated, and all remaining within its inscrutable Oneness, with no signs of individuation, nor beginning, nor succession, nor ending. We speak of it as Dharmakaya, as Ultimate Principle, as Buddhahood, as Nirvana; what matters it? They are only other names for Noble Wisdom.
Mahamati, you and all the Bodhisattva-Mahasattvas should avoid the erroneous reasonings of the philosophers and seek for a self-realization of Noble Wisdom.

The Lankavatara Sutra quote, Buddhism, Mahayana
Ch XII, p.350/351, in Dwight Goddard, A Buddhist bible

T hen said Mahamati: Blessed One, you speak of the sameness of all the Buddhas, but in other places you have spoken of Dharmata-Buddha, Nishyanda-Buddha and Nirmana-Buddha.
As though they were different from each other; how can they be the same and yet different?
The Blessed One replied: I speak of the different Buddhas as opposed to the views of the philosophers who base their teachings on the reality of an external world of form and who cherish discriminations and attachments arising there from; against the teachings of these philosophers I disclose the Nirmana-Buddha, the Buddha of Transformations. In the many transformations of the Tathagata stage, the Nirmana-Buddha establishes such matters as charity, morality, patience, thought-fullness, and tranquillization; by right-knowledge he teaches the true understanding of the maya-like nature of the elements that make up personality and its external world; he teaches the true nature of the mind-system as a whole and in the distinctions of its forms, functions and ways of performance. In a deeper sense, The Nirmana-Buddha symbolizes the principles of differentiation and integration by reason of which all component things are distributed, all complexities simplified, all thoughts analyzed; at the same time it symbolizes the harmonizing, unifying power of sympathy and compassion; it removes all obstacles, it harmonizes all differences, it brings into perfect Oneness the discordant many. For the emancipation of all beings the Bodhisattvas and Tathagatas assume bodies of transformation and employ many skillful devices, -this is the work of the Nirmana-Buddha.
For the enlightenment of the Bodhisattvas and their sustaining along the stages, the Inconceivable is made realizable. The Nishyanda -Buddha, the "Out-flowing-Buddha, through transcendental Intelligence, reveals the true meaning and significance of appearances, discrimination, attachment; and of the power of habit-energy which is accumulated by them and conditions them; and of the un-bornness, the emptiness, the egolesness of all things. Because of Transcendental Intelligence and the purification of the evil out-flowings of life, all dualist views of existence and non-existence are transcended and by self-realization of Noble Wisdom the true imagelessness of Reality is made manifest. The inconceivable glory of Buddha hood is made manifest in rays of Noble Wisdom; Noble Wisdom is the self-nature of the Tathagatas. This is the work of the Nishyanda-Buddha. In a deeper sense, the Nishyanda-Buddha symbolizes the emergence of the principles of intellection and
compassion but as yet undifferentiated and in perfect balance, potential but unmanifest. Looked at from the in-going side of the Bodhisattvas, Nishyanda-Buddha is seen in the glorified bodies of the Tathagatas; looked at from the forth-going side of Buddhahood, Nishyanda-Buddha is seen in the radiant personalities of the Tathagatas ready and eager to manifest the inherent Love and Wisdom of the Dharmakaya.

Dharmata-Buddha is Buddhahood in its self-nature of Perfect Oneness in whom absolute Tranquility prevails. As Noble Wisdom, Dharmata-Buddha transcends all differentiated knowledge, is the goal of intuitive self-realization, and is the self-nature of the Tathagatas. As Noble Wisdom, Dharmata-Buddha is inscrutable, ineffable, unconditioned. Dharmata-Buddha is the Ultimate Principle of Reality from which all things derive their being and truthfulness, but which in itself transcends all predicates. Dharmata-Buddha is the central sun which holds all, illumines all. Its inconceivable Essence is made manifest in the "out-flowing" glory of Nishyanda-Buddha and in the transformations of Nirmana-Buddha.

The Lankavatara Sutra quote, Buddhism, Mahayana
Ch XII, p.349-350, in Dwight Goddard, A Buddhist bible

T he sun radiates its splendor spontaneously on all alike and with no words of explanation; in like manner do the Tathagatas radiate the Truth of Noble Wisdom with no recourse to words and to all alike

The Lankavatara Sutra quote, Buddhism, Mahayana
Ch XII, p.348, in Dwight Goddard, A Buddhist bible

A gain Mahamati, there has always been an eternally-abiding Reality. The "substance" of Truth abides forever whether a Tathagata appears in the world or not. So does the Reason of all things (dharmata) eternally abide; so does Reality abide and keep its order. What has been realized by myself and all other Tathagatas is this Reality (Dharmakaya), the eternally-abiding self-orderliness of Reality; the "suchness" (tathata) of things; the realness of things (bhutata); Noble Wisdom which is Truth itself.

The Lankavatara Sutra quote, Buddhism, Mahayana
Ch XII, p.348, in Dwight Goddard, A Buddhist bible

T he self-realisation of Noble Wisdom by all the Tathagatas is the same as my own self-realisation of Noble Wisdom; there is no more, no less, no difference; and all the Tathagatas bear witness that the state of self-realisation is free from words and discriminations and has nothing to do with the dualistic way of speaking, that is, all beings receive the teachings of the Tathagatas through self-realisation of Noble Wisdom, not through words of discrimination.

C

The Lankavatara Sutra quote, Buddhism, Mahayana
Ch XII, p.348, in Dwight Goddard, A Buddhist bible

W hen the twofold passions are destroyed, and the twofold hindrances are cleared away, and the twofold egolessness is fully understood, and the inconceivable transformation death of the Bodhisattva is attained - that which remains is the self-nature of the Tathagatas. When the teachings of the Dharma are fully understood and are perfectly realized by the disciples and masters, that which is realized in their deepest consciousness is their own Buddha-nature revealed as Tathagata.

The Lankavatara Sutra quote, Buddhism, Mahayana
Ch XII, p.346, in Dwight Goddard, A Buddhist bible

H owever, there is another sense in which the Tathagatas may be said to be permanent. Transcendental Intelligence rising with the attainment of enlightenment is of a permanent nature. This Truth-essence which is discoverable in the enlightenment of all who are enlightened, is realizable as the regulative and sustaining principle of Reality, which forever abides. The
Transcendental Intelligence attained intuitively by the Tathagatas by their self-realization of Noble Wisdom, is a realization of their own self-nature,-in this sense the Tathagatas are permanent. The eternal-unthinkable of the Tathagatas is the “suchness" of Noble Wisdom realized within themselves. It is both eternal and beyond thought. It conforms to the idea of a cause and yet is beyond existence and non-existence. Because it is the exalted state of Noble-Wisdom, it has its own character. Because It is the cause of highest Reality, it is its own causation. Its eternality is not derived from reasoning based on external notions of being and non-being, nor of eternality nor non-eternality. Being classed under the same head as space, cessation, Nirvana, it is eternal. Because it has nothing to do with existence and non-existence, it is no creator; because it has nothing to do with creation, nor with being and non-being, but is only revealed in the exalted state of Noble Wisdom, it is truly eternal.

The Lankavatara Sutra quote, Buddhism, Mahayana
Ch XII, p.346, in Dwight Goddard, A Buddhist bible

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