World Philosophical Heritage

Wisdom and teachings of
Mahayana

215 quote(s) | Page 2 / 9

I n the pursuit of the Way [Buddhism] the prime essential is sitting (zazen). . . . By reflecting upon various 'public-cases' (koan) and dialogues of the patriarchs, one may perhaps get the sense of them but it will only result in one's being led astray from the way of the Buddha, our founder. just to pass the time in sitting straight, without any thought of acquisition, without any sense of achieving enlightenment -this is the way of the Founder. It is true that our predecessors recommended both the koan and sitting, but it was the sitting that they particularly insisted upon. There have been some who attained enlightenment through the test of the koan, but the true cause of their enlightenment was the merit and effectiveness of sitting. Truly the merit lies in the sitting.

quote 3969 | The Shobo Genzo
From the Shobo genzo zuimonki, pp. 98-9, translated in De Bary (ed.), Sources of Japanese Tradition, op. cit., P. 253

W hen you go out on a boat and look around, you feel as if the shore were moving. But if you fix your eyes on the rim of the boat, you become aware that the boat is moving. It is exactly the same when you try to know the objective world while still in a state of confusion in regard to your own body and mind; you are under the misapprehension that your own mind, your own nature, is something real and enduring [while the external world is transitory]. Only when you sit straight and look into yourself, does it become clear that [you yourself are changing ] the objective world has a reality apart from you.

quote 3968 | The Shobo Genzo
From Hashida, Shobo genzo shakui, 1, 142-64, selections translated in De Bary (ed.), Sources of Japanese Tradition, Op. Cit., Pp. 251-2

T o study the way of the Buddha is to study your own self. To study your own self is to forget yourself. To forget yourself is to have the objective world prevail in you. To have the objective world prevail in you, is to let go of your 'own' body and mind as well as the body and mind of 'others.' The enlightenment thus attained may seem to come to an end, but though it appears to have stopped this momentary enlightenment should be prolonged and prolonged.

quote 3967 | The Shobo Genzo
From Hashida, Shobo genzo shakui, 1, 142-64, selections translated in De Bary (ed.), Sources of Japanese Tradition, Op. Cit., Pp. 251-2

A Bodhisattva resolves: I take upon myself the burden of all suffering. I am resolved to do so, I will endure it. I do not turn or run away, do not tremble, am not terrified, nor afraid, do not turn back or despond. And why? At all costs I must bear the burdens of all beings. In that I do not follow my own inclinations. I have made the vow to save all beings. All beings I must set free. The whole world of living beings I must rescue, from the terrors of birth, of old age, of sickness, of death and rebirth, of all kinds of moral offence, of all states of woe, of the whole cycle of birth-and-death, of the jungle of false views, of the loss of wholesome dharmas, of the concomitants of ignorance, from all these terrors I must rescue all beings. . . . I walk so that the kingdom of unsurpassed cognition is built up for all beings. My endeavours do not merely aim at my own deliverance. For with the help of the boat of the thought of all-knowledge, I must rescue all these beings from the stream of Samsara, which is so difficult to cross, I must pull them back from the great precipice, I must free them from all calamities, I must ferry them across the stream of Samsara. I myself must grapple with the whole mass of suffering of all beings. To the limit of my endurance I will experience in all the states of woe, found in any world system, all the abodes of suffering. And I must not cheat all beings out of my store of merit, I am resolved to abide in each single state of woe for numberless aeons; and so I will help all beings to freedom, in all the states of woe that may be found in any world system whatsoever.

And why? Because it is surely better that I alone should be in pain than that all these beings should fall into the states of woe. There I must give myself away as a pawn through which the whole world is redeemed from the terrors of the hells, of animal birth, of the world of Yama, and with this my own body I must experience, for the sake of all beings, the whole mass of all painful feelings. And on behalf of all beings I give surety for all beings, and in doing so I speak truthfully, am trustworthy, and do not go back on my word. I must not abandon all beings.

And why? There has arisen in me the will to win all-knowledge, with all beings for its object, that is to say, for the purpose of setting free the entire world of beings. And I have not set out for the supreme enlightenment from a desire for delights, not because I hope to experience the delights of the five-sense qualities, or because I wish to indulge in the pleasures of the senses. And I do not pursue the course of a Bodhisattva in order to achieve the array of delights that can be found in the various worlds of sense-desire.

And why? Truly no delights are all these delights of the world. All this indulging in the pleasures of the senses belongs to the sphere of Mara.

quote 3916 | The Vajradhvaha Sutra
'Shikshasamuccaya,' 280-2, Translation by Edward Conze, in Conze, et al., Buddhist Texts through the Ages (Oxford: Bruno Cassirer, 1954)

I f we hold exclusively to Emptiness, we deny the entire causal world;
All is then attributed to chance, with no ruling principle, inviting evil to prevail.
The same error occurs when one holds exclusively to the manifested, denying the Emptiness;
That would be like throwing oneself into the flames in order to avoid being drowned in the water.

quote 3765 | Yung-chia Ta-shih
Cheng-tao Ke “Sonf of Enlightment”, in Suzuki, 1960; pp. 89-103

L et us be thoroughgoing, not only in inner experience, but in its interpretation,
And our lives will be perfect in meditation and in wisdom as well-not adhering one-sidedly to Emptiness (Sunyata) alone.
It is not we alone who have come to this conclusion;
All the enlightened, numerous as the sands of India, are of the same mind.

quote 3764 | Yung-chia Ta-shih
Cheng-tao Ke “Sonf of Enlightment”, in Suzuki, 1960; pp. 89-103

W hen the absolute Reality is known, it is seen to be without any individual selves, and devoid of any objective forms;
All past [mental and physical] actions which lead to hell are instantly wiped away.

After the Awakening, there is only vast Emptiness; this vast universe of forms ceases to exist [outside of one's Self].

Here, one sees neither sin nor bliss, neither loss nor gain.
In the midst of the eternal Serenity, no questions arise;
The dust of ignorance which has accumulated on the unpolished mirror for ages,
Is now, and forever, cleared away in the vision of Truth.

quote 3763 | Yung-chia Ta-shih
Cheng-tao Ke “Sonf of Enlightment”, in Suzuki, 1960; pp. 89-103

D o you know that leisurely sage who has gone beyond learning, and who does not exert himself in anything?
He neither endeavors to avoid idle thoughts nor seeks after the Truth;
[For he knows that] ignorance is also the Reality,
[And that] this empty, illusory, body is nothing but the absolute Reality (Dharmakaya).

quote 3761 | The Seng-ts’an
Cheng-tao Ke “Sonf of Enlightment”, in Suzuki, 1960; pp. 89-103

I n the higher realm of true Being,
There is neither "other" nor "self";
When a direct identification is required,
We can only say, "not two."

In being not two, all is the same;
All that is is comprehended in it.
The wise in all the ten quarters
Enter into this same absolute Awareness.

This absolute Awareness is beyond movement and rest;
One instant is ten thousand years.
No matter how things are regarded-as being or non-being,
It is manifest everywhere before you.

... One in all,
All in One
If only this is realized,
No more worry about your not being perfect!

quote 3760 | The Seng-ts’an
Hsin-hsin ming “Inscription on the Self of the Self”, Suzuki, 1960, pp. 76-82

W hen no offence is offered by them, they are as if non-existent;
When the mind is not disturbed, it is as if there is no mind.
The subject is quieted as the object ceases;
The object ceases as the subject is quieted.

The object is an object for the subject;
The subject is a subject for an object.
Know that the relativity of the two
Rests ultimately on the oneness of the Void.

In the oneness of the Void, the two are one,
And each of the two contains in itself all the ten thousand things.
When no discrimination is made between this and that,
How can a one-sided and prejudiced view arise?

quote 3759 | The Seng-ts’an
Hsin-hsin ming “Inscription on the Self of the Self”, Suzuki, 1960, pp. 76-82

T he two exist because of the One,
But hold not even to this One;
When the one Consciousness -is not disturbed,
The ten thousand things offer no offence.

quote 3758 | The Seng-ts’an
Hsin-hsin ming “Inscription on the Self of the Self”, Suzuki, 1960, pp. 76-82

W hen we return to the root, we gain the meaning;
When we pursue the external objects, we lose the purpose.
The moment we are enlightened within,
We go beyond the voidness of a world confronting us.

quote 3757 | The Seng-ts’an
Hsin-hsin ming “Inscription on the Self of the Self”, Suzuki, 1960, pp. 76-82

W hen oneness is not thoroughly understood,
In two ways loss may be sustained:
The denial of the world may lead to its absolute negation,
While the denying of the
Void may result in the denying of your [true] Self.

quote 3756 | The Seng-ts’an
Hsin-hsin ming “Inscription on the Self of the Self”, Suzuki, 1960, pp. 76-82

W ordiness and intellection.
The more with them the further astray we go;
Away, therefore, with wordiness and intellection,
And there is no place where we cannot pass freely.

quote 3755 | The Seng-ts’an
Hsin-hsin ming “Inscription on the Self of the Self”, Suzuki, 1960, pp. 76-82

T he Truth is perfect like the vastness of space,
With nothing wanting, nothing superfluous;
It is indeed due to making choices
That the One Reality is lost sight of.

Pursue not the outer entanglements,
Dwell not in the inner Void;
When the mind rests serene in the oneness of 'things,
Dualism vanishes by itself.

quote 3754 | The Seng-ts’an
Hsin-hsin ming “Inscription on the Self of the Self”, Suzuki, 1960, pp. 76-82

N ot knowing how near the Truth is, People seek It far away, -- what a pity! They are like one who, in the midst of water, Cries imploringly for a drink of water, Or like the son of a rich man Who wanders away among the poor. ... Those who testify to the truth of the nature of the Self, Have found it by reflecting within themselves, And have gone beyond the realm of mere ideas. For them opens the gate of the oneness of cause and effect; And straight runs the path of non-duality ... Abiding with the Undivided amidst the divided, Whether going or returning, they remain forever unmoved. Holding fast to, and remembering, That which is beyond thought, In their every act, they hear the voice of the Truth. How limitless the sky of unbounded freedom! How pure the perfect moonlight of Wisdom! At that moment, what do they lack? As the eternally quiescent Truth reveals Itself to them, This very earth is the lotus-land of Purity, And this body -is the body of the Buddha.

quote 3753 | Hakuin
in Suzuki, 1961, p. 336

T hose who testify to the truth of the nature of the Self, Have found it by reflecting within themselves.

quote 3752 | Hakuin
in Suzuki, 1961, p. 336

M ONK: "Where is the Reality in appearance?"
MASTER: "Wherever there is appearance, there is Reality."
MONK: "How does It manifest Itself?"
MASTER: (The master silently lifted his saucer.)
MONK: "But where is the Reality in illusion?"
MASTER: "The origin of illusion is the Real."
MONK: "But how can Reality manifest Itself in illusion?"
MASTER: "Wherever there is illusion, there is the manifestation of Reality."
MONK: "Do you say, then, Reality can never be separated from illusion?"
MASTER: "Where can you possibly find the appearance of illusion?"

quote 3751 | Ts’ao-shan Pen-chi
in Chung-yuan, 1975; pp. 72-73

W hile still alive, be therefore assiduous in practicing meditation. ... As your self-reflection grows deeper and deeper, the moment will surely come upon you when the spiritual flower will suddenly burst into bloom, illuminating the entire universe.

This is the moment when you can transform this vast earth into solid gold, and the great rivers into an ocean of milk. What a satisfaction this is then to your daily life! Since this is so, do not waste your time with words or phrases, or by searching for Truth in books; for the Truth is not to be found there. ... They consist of mere words, which will be of no use to you at the moment of your death.

quote 3750 | Szu-hsin Wu-hsin
in Suzuki, 1970; pp. 23-24

M aintain the state of undistractedness, and distractions will fly away. Dwell alone, and you shall find the Friend. Take the lowest place, and you shall reach the highest. Hasten slowly, and you shall soon arrive. Renounce all worldly goals, and you shall reach the highest Goal. If you follow this unfrequented path, you will find the shortest way. If you realize Sunyata (the absolute Emptiness), compassion will arise within your hearts; and when you lose all differentiation between yourself and others, then you will be fit to serve others.

quote 3749 | Milarepa
Evans-Wentz, 1971; pp. 259, 261, 262, 270, 271

I t is difficult to meet success in the effort to insure one's own spiritual welfare, even without seeking to benefit others. If you seek another's spiritual welfare before attaining your own, it would be like a helplessly drowning man trying to save another man in the same predicament. Therefore, one should not be too anxious and hasty in setting out to save others before one has, oneself, realized Truth in Its fullness. That would be like the blind leading the blind. As long as the sky endures, there will be no dearth of sentient beings for you to serve, and your opportunity for such service will come. Till it does, I exhort each one of you to keep but one resolve: namely, to attain Buddhahood for the benefit of all living creatures.

quote 3748 | Milarepa
Evans-Wentz, 1971; pp. 259, 261, 262, 270, 271

L ife is short, and the time of death is uncertain; so apply yourselves to meditation. Avoid doing evil, and acquire merit, to the best of your ability, even at the cost of life itself. In short, act so that you will have no cause to be ashamed of yourselves; and hold fast to this rule.

quote 3747 | Milarepa
Evans-Wentz, 1971; pp. 259, 261, 262, 270, 271

A s regards the method of acquiring practical spiritual knowledge, if you find a certain practice increases your evil passions and tends you toward selfishness, abandon it, though it may appear to others virtuous. And if any course of action tends to counteract your evil passions, and to benefit sentient beings, know that to be the true and holy path, and continue it, even though it should appear to others to be sinful.

quote 3746 | Milarepa
Evans-Wentz, 1971; pp. 259, 261, 262, 270, 271

A ll worldly pursuits have but one unavoidable and inevitable end, which is sorrow; acquisitions end in dispersion; buildings in destruction; meetings in separation; births in death. Knowing this, one should, from the very first, renounce acquisitions and storing-up, and building, and meeting; and, faithful to the commands of an eminent Guru, set about realizing the Truth. That alone is the best of religious observances.

quote 3745 | Milarepa
Evans-Wentz, 1971; pp. 259, 261, 262, 270, 271

A ccustomed, as I've been, to contemplating both nirvana and samsara as inherent in myself,
I have forgotten to think of hope and fear.

quote 3744 | Milarepa
Evans-Wentz, 1971;pp 245-247

Page: 1 |2 | 3 | 4 | 5 | 6 | 7 | Etc.

			Change website design
			Menu
			Top of the page
			Social Network
			Share by SMS
			Share by What's App
			Download as a picture to share on Instagram
			Post on Facebook
			Post on Twitter
			Add to collection (member only)
			Vote (member only)
			Close

Wisdom and teachings ofMahayana

Wisdom and teachings of
Mahayana