My Wealth

 

My greatest wealth is the deep stillness in which I strive and grow and win what the world cannot take from me with fire or sword.

Goethe

 

Dignity of Daring

 

Only to the extent that person exposes his or her self over and over again to annihilation, can that which is indestructible arise within themselves. In this lies
the dignity of daring.

KARLFRIED GRAF VON DURKHEIM from "The Way of Transformation"

 

Here and now

 

If you are not happy here and now, you never will be.

Taishen Deshimaru

 

Art of Peace

 

One does not need buildings, money, power, or status to practice the Art of Peace. Heaven is right where you are standing, and that is the place to train.

Morihei Ueshiba

 

Looking for Truth

 

If you look for the truth outside yourself, it gets farther and farther away.
Today, walking alone, I meet him everywhere I step.
He is the same as me, yet I am not him.
Only if you understand it in this way will you merge with the way things are.

Tung-shan

 

Go with the Flow

 

Do not struggle.
Go with the flow of things,
And you will find yourself at one with
The mysterious unity of the Universe.

Chuang Tzu

 

Inner peace

 

You can become a night watchman and live happily. It is what you are inwardly that matters. Your inner peace and joy you have to earn. It is much more difficult than earning money. No university can teach you to be yourself.

Sri Nisargadatta Maharaj

 

Destiny

 

Having realized that you cannot influence the results, pay no attention to your desire and fears. Let them come and go. Don't give them the nourishment of interest and attention.

Sri Nisargadatta Maharaj

 

Others

 

In reality there are no others, and by helping yourself you help everybody else.

Sri Nisargadatta Maharaj

 

Silence

 

Be silent unaffected by anything,

all that we see, all that we hear, all that we possess,

all that we know, will not give us happiness.

 

As long as there is "I", the ego, there will only be sorrow,

destroy the ego, kill the "I".

 

Transcend the mind, go into your heart, persist,

do not give up hope, have faith in yourself

and you shall discover true bliss.

Conquest of the mind

 

The mind is very difficult to conquer and at times, we falter and lose hope, but it is at these times, that we need to have faith in ourselves and continue the conquest, unmindful of our tribulations and defeats.

 

When we conquer the mind, we would have fought, the greatest battle of our life and won over, the greatest enemy in our life. This is one battle, which culminates in peace.

Happiness and Sorrow

 

Happiness and Sorrow are two sides of the same coin, they follow one after the other. The end of sorrow is the beginning of happiness and the end of happiness is the beginning of sorrow. When we transcend happiness and sorrow, only then do we acquire true bliss.

    

Good Luck and Bad Luck

There was once a farmer who had a very envious neighbour, who was always lamenting his bad luck.

 

One day the farmers horse ran away and the neighbour came to gloat over the incident. The neighbour said "What bad luck your only horse has run away, how will till your farm now".

 

The next day the runaway horse came back, bringing withit four wild horses. The jealous neighbour said "What good luck, now you have five horses".

 

Later the farmers son tried to tame the wild horse and broke his leg instead. The neighbour came running and said "What bad luck, your only son is lame".

 

Soon there was war and the army came looking for recruits, and the farmers son was not enlisted as he was lame. The neighbour said " What good luck your son has not been conscripted, he is safe with you".

 

 

Walk the Path

Religion, Scriptures and all Teachings only show the path of Truth, one
has to walk the path, alone, by himself, to understand it.

The Peaceful Mind

The Mind is like an ocean, turbulent, with waves dashing and breaking
itself on the shores, but underneath all these, in its innermost depths,
the ocean remains calm, quiet and one with itself.

Nothing to do,
Nothing to force,
nothing to want -
and everything happens by itself.
~Ven. Lama Gendun Rinpoche

Meditation

Meditation is not for him who eats too much,  nor for him who eats not at all; not for him  who is overmuch addicted to sleep, nor for  him who is always awake. ~Bhagavad Gita

Meditation is in truth higher than thought. The earth seems to rest in silent meditation; and the waters and the mountains and the sky and  the heavens seem all to be in meditation. Whenever a man attains greatness on this earth he has his reward according to his meditation. ~Upanishads

Diamond Sutra

Translation from The DaeJang Gyong Research Institute of Haein-sa Monastery, Korea.
Edited by Richard St. Clair

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Section I. The convocation of the assembly

Thus have I heard. upon a time Buddha sojourned in Anathapindika's park by Shravasti with a great company of bhikshus, even twelve hundred and fifty. One day, at the time for breaking fast, the world-honored enrobed, and carrying his bowl made his way into the great city of Shravasti to beg for his food. In the midst of the city, he begged from door to door according to rule. This done, he returned to his retreat and took his meal. When he had finished he put away his robe and begging bowl, washed his feet, arranged his seat, and sat down.

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Section II. Subhuti makes a request

Now in the midst of the assembly was the venerable Subhuti. Forthwith he arose , uncovered his right shoulder, knelt upon his right knee, and, respectfully raising his hands with palms joined, addressed Buddha thus : world-honored one, it is most precious How mindful the Tathagata is of all the bodhisattvas, protecting and instructing them so well! world-honored one, if good men and good women seek the consummation of incomparable enlightenment, by what criteria should they abide and how should they control their thoughts?

Buddha said : very good, Subhuti! just as you say, the tathagatha is ever-mindful of all the bodhisattvas, protecting and instructing them well. Now listen and take my words to heart: I will declare to you by what criteria good men and good women seeking the consummation of incomparable enlightenment should abide, and how they should control their thoughts.

Said Subhuti: Pray, do, world-honored one. With joyful anticipation we long to hear.

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Section III. The real teaching of the great way

Buddha said: Subhuti, all the bodhisattva-heroes should discipline their thoughts as follows: All living creatures of whatever class, born from eggs, from wombs, from moisture, or by transformation, whether with form or without form, whether in a state of thinking or exempt from thought-necessity, or wholly beyond all thought realms-all these are caused by me to attain unbounded liberation nirvana. yet when vast, uncountable, immeasurable numbers of beings have thus been liberated, verily no being has been liberated. Why is this, Subhuti? it is because no bodhisattva who is a real bodhisattva cherishes the idea of an ego-entity, a personality, a being, or a separated individuality.

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Section IV. Even the most beneficent practices are relative

Furthermore, Subhuti, in the practice of charity a bodhisattva should be detached. That is to say, he should practise charity without regard to appearances; without regard to sound, odour, touch, flavour or any quality. Subhuti, thus should the bodhisattva practise charity without attachment. Wherefore? in such a case his merit is incalculable.

Subhuti, what do you think? can you measure all the space extending eastward?

No, World-honored one, I cannot.

Then can you, Subhuti, measure all the space extending southward, westward, northward, or in any other direction, including nadir and zenith?

No, world-honored one, I cannot.

Well, Subhuti, equally incalculable is the merit of the bodhisattva who practises charity without any attachment to appearances. Subhuti, bodhisattvas should persevere one-pointedly in this instruction.

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Section V. Understanding the ultimate principle of reality

Subhuti, what do you think? Is the Tathagata to be recognized by some material characteristic?

No, world-honored one; the Tathagata cannot be recognized by any material characteristic. Wherefore? because the Tathagata has said that material characteristics are not, in fact, material characteristics.

Buddha said: Subhuti, wheresoever are material characteristics there is delusion; but who so perceives that all characteristics are in fact no-characteristics, perceives the Tathagata.

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Section VI. Rare is true faith

Subhuti said to Buddha: World-honored one, will there always be men who will truly believe after coming to hear these teachings?

Buddha answered: Subhuti, do not utter such words! At the end of the last five-hundred-year period following the passing of the Tathagata, there will be self-controlled men, rooted in merit, coming to hear these teachings, who will be inspired with belief. But you should realize that such men have not strengthened their root of merit under just one Buddha, or two Buddhas, or three, or four, or five Buddhas, but under countless Buddhas; and their merit is of every kind. Such men, coming to hear these teachings, will have an immediate uprising of pure faith, Subhuti; and the Tathagata will recognize them. Yes, he will clearly perceive all these of pure heart, and the magnitude of their moral excellences. Wherefore? It is because such men will not fall back to cherishing the idea of an ego-entity, a personality, a being, or a separated individuality. They will neither fall back to cherishing the idea of things as having intrinsic qualities, nor even of things as devoid of intrinsic qualities. Wherefore? Because if such men allowed their minds to grasp and hold on to anything they would be cherishing the idea of an ego-entity, a personality, a being, or a separated individuality; and if they grasped and held on to the notion of things as having intrinsic qualities they would be cherishing the idea of an ego-entity, a personality, a being, or a separated individuality. likewise, if they grasped and held on to the notion of things as devoid of intrinsic qualities they would be cherishing the idea of an ego-entity, a personality, a being, or a separated individuality. So you should not be attached to things as being possessed of, or devoid of, intrinsic qualities. This is the reason why the Tathagata always teaches this saying: my teaching of the good law is to be likened unto a raft. The Buddha-teaching must be relinquished; how much more so misteaching!

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Section VII. Great Ones, Perfect Beyond Learning, Utter no Words of Teaching

Subhuti, what do you think? Has the Tathagata attained the Consummation of Incomparable Enlightenment? Has the Tathagata a teaching to enunciate?

Subhuti answered: As I understand Buddha's meaning there is no formulation of truth called Consummation of Incomparable Enlightenment. Moreover, the Tathagata has no formulated teaching to enunciate. Wherefore? Because the Tathagata has said that truth is uncontainable and inexpressible. It neither is nor is it not. Thus it is that this unformulated Principle is the foundation of the different systems of all the sages.

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Section VIII. The Fruits of Meritorious Action

Subhuti, what do you think? If anyone filled three thousand galaxies of worlds with the seven treasures and gave all away in gifts of alms, would he gain great merit?

Subhuti said: Great indeed, World-honored One! Wherefore? Because merit partakes of the character of no-merit, the Tathagata characterized the merit as great.

Then Buddha said: On the other hand, if anyone received and retained even only four lines of this Discourse and taught and explained them to others, his merit would be the greater. Wherefore? Because, Subhuti, from this Discourse issue forth all the Buddhas and the Consummation of Incomparable Enlightenment teachings of all the Buddhas. Subhuti, what is called "the Religion given by Buddha" is not, in fact, Buddha-Religion.

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Section IX. Real Designation is Undesignate

Subhuti, what do you think? Does a disciple who has entered the Stream of the Holy Life say within himself:

Subhuti said : No, World-honored One. Wherefore? Because "stream-entrant" is merely a name. There is no stream-entering. The disciple who pays no regard to form, sound, odour, taste, touch, or any quality, is called a Stream-entrant.

Subhuti, what do you think? Does an adept who is subject to only one more rebirth say within himself: I obtain the fruit of a Once-to-be-reborn?

Subhuti said: No, World-honored one. Wherefore? Because "Once-to-be-reborn" is merely a name. There is no passing away nor coming into existence. The adept who realizes this is called "Once-to-be-reborn."

Subhuti, what do you think? Does a venerable one who will never more be reborn as a mortal say within himself: I obtain the fruit of a Non-returner?

Subhuti said: No, World-honored One. Wherefore? Because "Non-returner" is merely a name. There is no non-returning; hence the designation "Non-returner."

Subhuti, what do you think? Does a holy one say within himself: I have obtained Perfective Enlightenment?

Subhuti said: No, World-honored One. Wherefore? Because there is no such condition as that called "Perfective Enlightenment" World-honored One, if a holy one of Perfective Enlightenment said to himself "such am I, " he would necessarily partake of the idea of an ego-entity, a personality, a being, or a separated individuality.

World-honored One, when the Buddha declares that I excel amongst holy men in the Yoga of perfect quiescence, in dwelling in seclusion, and in freedom from passions, I do not say within myself: I am a holy one of Perfective Enlightenment, free from passions. World-honored One, if I said within myself: Such am I; you would not declare: Subhuti finds happiness abiding in peace, in seclusion in the midst of the forest. This is because Subhuti abides no where: therefore he is called, "Subhuti, Joyful-Abider-in-Peace, Dweller-in-Seclusion-in-the-Forest."

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Section X. Setting Forth Pure Lands

Buddha said: Subhuti, what do you think? In the remote past when the Tathagata was with Dipankara Buddha, did he have any degree of attainment in the Good Law?

No, World-honored One. When the Tathagata was with Dipankara Buddha he had no degree of attainment in the Good Law.

Subhuti, what do you think? Does a Bodhisattva set forth any majestic Buddha-lands?

No, World-honored One. Wherefore? Because setting forth majestic Buddha-lands is not a majestic setting forth;this is merely name.

Then Buddha continued: Therefore, Subhuti, all Bodhisattvas, lesser and great, should develop a pure, lucid mind, not depending upon sound, flavour, touch, odour or any quality. A Bodhisattva should develop a mind which alights upon no thing whatsoever; and so should he establish it. Subhuti, this may be likened to a human frame as large as the mighty Mount Sumeru. What do you think? Would such a body be great?

Subhuti replied: Great indeed, World-honored One. This is because Buddha has explained that no body is called a great body.

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Section XI. The superiority of Unformulated Truth

Subhuti, if there were as many Ganges rivers as the sand-grains of the Ganges, would the sand-grains of them all be many?

Subhuti said: Many indeed, World-honored One! Even the Ganges rivers would be innumerable; how much more so would be their sand-grains?

Subhuti, I will declare a truth to you. If a good man or good woman filled three thousand galaxies of worlds with the seven treasures for each sand-grain in all those Ganges rivers, and gave all away in gifts of alms, would he gain great merit?

Subhuti answered: Great indeed, World-honored One!

Then Buddha declared: Nevertheless, Subhuti, If a good man or good woman studies this Discourse only so far as to receive and retain four lines, and teaches and explains them to others, the consequent merit would be far greater.

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Section XII. Veneration of the True Doctrine

Furthermore, Subhuti, you should know that wheresoever this Discourse is proclaimed, by even so little as four lines, that place should be venerated by the whole realms of Gods, Men and Titans, as though it were a Buddha-shrine. How much more is this so in the case of one who is able to receive and retain the whole and read and recite it throughout! Subhuti, you should know that such an one attains the highest and most wonderful truth. Wheresoever this sacred discourse may be found there should you comport yourself as though in the presence of Buddha and disciples worthy of honour.

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Section XIII. How this Teaching should be Received and Retained

At that time Subhuti addressed Buddha, saying. World-honored One, by what name should this Discourse be known, and how should we receive and retain it?

Buddha answered: Subhuti, this Discourse should be known as "The Diamond of the Perfection of Transcendental Wisdom" - thus should you receive and retain it. Subhuti, what is the reason herein? According to the Buddha-teaching the Perfection of Transcendental Wisdom is not really such. "Perfection of Transcendental wisdom" is just the name given to it. Subhuti, what do you think? Has the Tathagata a teaching to enunciate?

Subhuti replied to Buddha: World-honored One, the Tathagata has nothing to teach.

Subhuti, what do you think? Would there be many molecules in the composition of three thousand galaxies of worlds?

Subhuti said: Many, indeed, World-honored One! Subhuti, the Tathagata declares that all these molecules are not really such; they are called "molecules." [Furthermore,] the Tathagata declares that a world is not really a world; it is called "a world."

Subhuti, what do you think? May the Tathagata be perceived by the thirty-two physical peculiarities of an outstanding sage?

No, World-honored One, the Tathagata may not be perceived by these thirty-two marks. Wherefore? Because the Tathagata has explained that the thirty-two marks are not really such; they are called "the thirty-two marks."

Subhuti, if on the one hand a good man or a good woman sacrifices as many lives as the sand-grains of the Ganges, and on the other hand anyone receives and retains even only four lines of this Discourse, and teaches and explains them to others, the merit of the latter will be the greater.

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Section XIV. Perfect Peace Lies in Freedom from Characteristic Distinctions

Upon the occasion of hearing this Discourse Subhuti had an interior realization of its meaning and was moved to tears. Where upon he addressed Buddha thus:

It is a most precious thing, World-honored One, that you should deliver this supremely profound Discourse. Never have I heard such an exposition since of old my eye of wisdom first opened.

World-honored One, if anyone listens to this Discourse in faith with a pure, lucid mind, he will there upon conceive an idea of Fundamental Reality. We should know that such an one establishes the most remarkable virtue.

World-honored One, such an idea of Fundamental Reality is not, in fact, a distinctive idea; therefore the Tathagata teaches: "Idea of Fundamental Reality" is merely a name.

World-honored One, having listened to this Discourse, I receive and retain it with faith and understanding. This is not difficult for me, but in ages to come-in the last five hundred years, if there be men coming to hear this Discourse who receive and retain it with faith and understanding, they will be persons of most remarkable achievement. Wherefore? Because they will be free from the idea of an ego-entity, free from the idea of a personality, free from the idea of a being, and free from the idea of a separated individuality. And why? Because the distinguishing of an ego-entity is erroneous. Likewise the distinguishing of a personality, or a being, or a separated individuality is erroneous. Consequently those who have left behind every phenomenal distinction are called Buddhas all.

Buddha said to Subhuti: Just as you say! If anyone listens to this Discourse and is neither filled with alarm nor dread, be it known that such an one is of remarkable achievement. Wherefore? Because, Subhuti, the Tathagata teaches that the First Perfection, the Perfection of Charity, is not, in fact, the First Perfection: such is merely a name.

Subhuti, the Tathagata teaches likewise that the perfection of Patience is not the perfection of Patience: such is merely a name. Why so? It is shown thus, Subhuti: When the Rajah of Kalinga mutilated my body, I was at that time free from the idea of an ego-entity, a personality, a being, and a separated individuality. Wherefore? Because then when my limbs were cut away piece by piece, had I been bound by the distinctions aforesaid, feelings of anger and hatred would have been aroused within me.

Subhuti, I remember that long ago, sometime during my last past five hundred mortal lives, I was an ascetic practising patience. Even then was I free from those distinctions of separated selfhood. Therefore, Subhuti, Bodhisattvas should leave behind all phenomenal distinctions and awaken the thought of the Consummation of Incomparable Enlightenment by not allowing the mind to depend upon notions evoked by the sensible world-by not allowing the mind to depend upon notions evoked by sounds, odours, flavours, touch-contacts or any qualities. The mind should be kept independent of any thoughts which arise within it. If the mind depends upon anything it has no sure haven. This is why Buddha teaches that the mind of a Bodhisattva should not accept the appearances of things as a basis when exercising charity.

Subhuti, as Bodhisattvas practise charity for the welfare of all living beings they should do it in this manner. Just as the Tathagata declares that characteristics are not characteristics, so He declares that all living beings are not, in fact, living beings.

Subhuti, the Tathagata is He who declares that which is true; He who declares that which is fundamental; He who declares that which is ultimate. He does not declare that which is deceitful, nor that which is monstrous.

Subhuti, that Truth to which the Tathagata has attained is neither real nor unreal.

Subhuti, if a bodhisattva practises charity with mind attached to formal notions he is like unto a man groping sightless in the gloom; but a Bodhisattva who practises charity with mind detached from any formal notions is like unto a man with open eyes in the radiant glory of the morning, to whom all kinds of objects are clearly visible.

Subhuti, if there be good men and good women in future ages, able to receive, read and recite this Discourse in its entirety, the Tathagata will clearly perceive and recognize them by means of His Buddha-knowledge; and each one of them will bring immeasurable and incalculable merit to fruition.

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Section XV. The Incomparable Value of This Teaching

Subhuti, if on the one hand, a good man or a good woman performs in the morning as many charitable acts of self-denial as the sand-grains of the Ganges, and performs as many again in the noonday and as many again in the evening, and continues so doing throughout numberless ages, and on the other hand, anyone listens to this Discourse with heart of faith and without contention, the latter would be the more blessed. But how can any comparison be made with one who writes it down, receives it, retains it, and explains it to others! Subhuti, we can summarise the matter by saying that the full value of this Discourse can neither be conceived nor estimated, nor can any limit be set to it.

The Tathagata has declared this teaching for the benefit of initiates of the Great Way; he has declared it for the benefit of initiates of the Supreme Way. Whosoever can receive and retain this teaching, study it, recite it and spread it abroad will be clearly perceived and recognized by the Tathagata and will achieve a perfection of merit beyond measurement or calculation-a perfection of merit unlimited and inconceivable. In every case such an one will exemplify the Tathagata-Consummation of the Incomparable Enlightenment. Wherefore? Because of doctrines involving the conception of an ego-entity, a personality, a being, or a separated individuality, are unable to accept, receive, study, recite, and openly explain this Discourse.

Subhuti, in every place where this Discourse is to be found the whole realms of Gods, Men and Titans should offer worship; for you must know that such a place is sanctified like a shrine, and should properly be venerated by all with ceremonial obeisance and circumambulation and with offerings of flowers and incense.

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Section XVI. Purgation through Suffering the Retribution for Past Sins

Furthermore, Subhuti, if it be that good men and good women, who receive and retain this Discourse, are downtrodden, their evil destiny is the inevitable retributive result of sins committed in their past mortal lives. By virtue of their present misfortunes the reacting effects of their past will be thereby worked out, and they will be in a position to attain the Consummation of Incomparable Enlightenment.

Subhuti, I remember the infinitely remote past before Dipankara Buddha. There were 84, 000 myriads of multi-millions of Buddhas and to all these I made offerings; yes, all these I served without the least trace of fault. Nevertheless, if anyone is able to receive, retain, study, and recite this Discourse at the end of the last 500-year period he will gain such a merit that mine in the service of all the Buddhas could not be reckoned as one-hundredth part of it, not even one-thousandth part of it, not even one thousand myriad multi-millionth part of it-indeed, no such comparison is possible.

Subhuti, if I fully detailed the merit gained by good men and good women coming to receive, retain, study, and recite this Discourse in the last period, my hearers would be filled with doubt and might become disordered in mind, suspicious and unbelieving. You should know, Subhuti, that the significance of this Discourse is beyond conception;likewise the fruit of its rewards is beyond conception.

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Section XVII. No One Attains Transcendental Wisdom

At that time Subhuti addressed Buddha, saying: World-honored One, if good men and good women seek the Consummation of Incomparable Enlightenment, by what criteria should they abide and how should they control their thoughts?

Buddha replied to Subhuti: Good men and good women seeking the Consummation of Incomparable Enlightenment must create this resolved attitude of mind: I must liberate all living beings, yet when all have been liberated, verily not any one is liberated. Wherefore? If a Bodhisattva cherishes the idea of an ego-entity, a personality, a being, or a separated individuality, he is consequently not a Bodhisattva, Subhuti. This is because in reality there is no formula which gives rise to the Consummation of Incomparable Enlightenment?

Subhuti, what do you think? When the Tathagata was with Dipankara Buddha was there any formula for the attainment of the Consummation of Incomparable Enlightenment?

No, World-honored One, as I understand Buddha`s meaning, there was no formula by which the Tathagata attained the Consummation of Incomparable Enlightenment.

Buddha said: You are right, Subhuti! Verily there was no formula by which the Tathagata attained the Consummation of Incomparable Enlightenment. Subhuti, had there been any such formula, Dipankara Buddha would not have predicted concerning me: "In the ages of the future you will come to be a Buddha called Shakyamuni"; but Dipankara Buddha made that prediction concerning me because there is actually no formula for the attainment of the Consummation of Incomparable Enlightenment. The reason herein is that Tathagata is a signification implying all formulas. In case anyone says that the Tathagata attained the Consummation of Incomparable Enlightenment, I tell you truly, Subhuti, that there is no Formula by which the Buddha attained it. Subhuti, the basis of Tathagata`s attainment of the Consummation of IncomparableEnlightenment is wholly beyond; it is neither real nor unreal. Hence I say that the whole realm of formulations is not really such, therefore it is called "Realm of formulations." Subhuti, a comparison may be made with the idea of a gigantic human frame.

Then Subhuti said: The World-honored One has declared that such is not a great body; "a great body" is just the name given to it.

Subhuti, it is the same concerning Bodhisattvas. If a Bodhisattva announces: I will liberate all living creatures, he is not rightly called a Bodhisattva. Wherefore? Because, Subhuti, there is really no such condition as that called Bodhisattvaship, because Buddha teaches that all things are devoid of selfhood, devoid of personality, devoid of entity, and devoid of separate individuality. Subhuti, if a Bodhisattva announces: I will set forth majestic Buddha-lands one does not call him a Bodhisattva, because the Tathagata has declared that the setting forth of majestic Buddha-lands is not really such: "a majestic setting forth" is just the name given to it. Subhuti, Bodhisattvas who are wholly devoid of any conception of separate selfhood are truthfully called Bodhisattvas.

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Section XVIII. All Modes of mind are Really Only Mind

Subhuti, what do you think? Does the Tathagata possess the human eye?

Yes, World-honored One, He does.

Well, do you think the Tathagata possesses the divine eye?

Yes, World-honored One, He does.

And do you think the Tathagata possesses the gnostic eye?

Yes, World-honored One, He does.

And do you think the Tathagata possesses the eye of transcendent wisdom?

Yes, World-honored One, He does.

And do you think the Tathagata possesses the Buddha-eye of omniscience?

Yes, World-honored One, He does.

Subhuti, what do you think? Concerning the sand-grains of the Ganges, has the Buddha taught about them?

Yes, World-honored One, the Tathagata has taught concerning these grains.

Well, Subhuti, if there were as many Ganges rivers as the sand-grains of the Ganges and there was a Buddha-land for each sand-grain in all those Ganges rivers, would those Buddha-lands be many?

Subhuti replied: Many indeed, World-honored One!

Then Buddha said: Subhuti, however many living beings there are in all those Buddha lands, though they have manifold modes of mind, the Tathagata understands them all. Wherefore? Because the Tathagata teaches that all these are not Mind; they are merely called "mind". Subhuti, it is impossible to retain past mind, impossible to hold on to present mind, and impossible to grasp future mind.

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Section XIX. Absolute Reality is the Only Foundation

Subhuti, what do you think? If anyone filled three thousand galaxies of worlds with the seven treasures and gave all away in gifts of alms, would he gain great merit?

Yes, indeed, World-honored One, He would gain great merit!

Subhuti, if such merit was Real, the Tathagata would not have declared it to be great, but because it is without a foundation the Tathagata characterised it as "great".

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Section XX. The Unreality of Phenomenal Distinctions

Subhuti, what do you think? Can the Buddha be perceived by His perfectly-formed body?

No, World-honored One, the Tathagata cannot be perceived by His perfectly-formed body, because the Tathagata teaches that a perfectly-formed body is not really such; it is merely called "a perfectly formed body".

Subhuti, what do you think? Can the Tathagata be perceived by means of any phenomenal characteristic?

No, World-honored One, the Tathagata may not be perceived by any phenomenal characteristic, because the Tathagata teaches that phenomenal characteristics are not really such; they are merely termed "phenomenal characteristics".

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Section XXI. Words cannot express Truth.

That which Words Express is not Truth. Subhuti, do not say that the Tathagata conceives the idea: I must set forth a Teaching. For if anyone says that the Tathagata sets forth a Teaching he really slanders Buddha and is unable to explain what I teach. As to any Truth-declaring system, Truth is undeclarable; so "an enunciation of Truth" is just the name given to it.

Thereupon, Subhuti spoke these words to Buddha: World-honored One, in the ages of the future will there be men coming to hear a declaration of this Teaching who will be inspired with belief?

And Buddha answered: Subhuti, those to whom you refer are neither living beings nor not-living beings. Wherefore? Because "living beings", Subhuti, these "living beings" are not really such; they are just called by that name.

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Section XXII. It Cannot be Said That Anything is Attainable

Then Subhuti asked Buddha: World-honored One, in the attainment of the Consummation of Incomparable Enlightenment did Buddha make no acquisition whatsoever?

Buddha replied : Just so, Subhuti. Through the Consummation of Incomparable Enlightenment I acquired not even the least thing; wherefore it is called "Consummation of Incomparable Enlightenment".

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Section XXIII. The Practice of Good Works Purifies the Mind

Furthermore, Subhuti, This is altogether everywhere, without differentiation or degree; wherefore it is called "Consummation of Incomparable Enlightenment". It is straightly attained by freedom from separate personal selfhood and by cultivating all kinds of goodness.

Subhuti, though we speak of "goodness" the Tathagata declares that there is no goodness; such is merely a name.

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Section XXIV. The Incomparable Merit of This Teaching

Subhuti, if there be one who gives away in gifts of alms a mass of the seven treasures equal in extent to as many mighty Mount Sumerus as there would be in three thousand galaxies of worlds, and if three be another who selects even only four lines from this Discourse upon the Perfection of Transcendental Wisdom, receiving and retaining them, and clearly expounding them to others, the merit of the latter will be so far greater than that of the former that no conceivable comparison can be made between them.

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Section XXV. The Illusion of Ego

Subhuti, what do you think? Let no one say the Tathagata cherishes the idea: I must liberate all living beings. Allow no such thought, Subhuti. Wherefore? Because in reality there are no living beings to be liberated by the Tathagata. If there were living beings for the Tathagata to liberate, He would partake in the idea of selfhood, personality entity, and separate individuality.

Subhuti, though the common people accept egoity as real, the Tathagata declares that ego is not different from non-ego. Subhuti, whom the Tathagata referred to as "common people" are not really common people; such is merely a name.

---

Section XXVI. The Body of Truth has no Marks

Subhuti, what do you think ? May the Tathagata be perceived by the thirty-two marks of a great man?

Subhuti answered: Yes, certainly the Tathagata may be perceived thereby.

Then Buddha said: Subhuti, if the Tathagata may be perceived by such marks any great imperial ruler is the same as the Tathagata.

Subhuti then said to Buddha: World-honored One, as I understand the meaning of Buddha`s words the Tathagata may not be perceived by the thirty-two marks. Whereupon the World-honored One uttered this verse:

     Who sees Me by form,      Who seeks Me in sound,      Perverted are his footsteps upon the Way;      For he cannot perceive the Tathagata.

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Section XXVII. It is Erroneous to Affirm that All Things are Ever Extinguished

Subhuti, if you should conceive the idea that the Tathagata attained the Consummation of Incomparable Enlightenment by reason of His perfect form, do not countenance such thoughts. The Tathagata`s attainment was not by reason of His perfect form. On the other hand, Subhuti, if you should conceive the idea that anyone in whom dawns the Consummation of Incomparable Enlightenment declares that all manifest standards are ended and extinguished, do not countenance such thoughts. Wherefore? Because the man in whom the Consummation of Incomparable Enlightenment dawns does not affirm concerning any formula that it is finally extinguished.

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Section XXVIII. Attachment to Rewards of Merit

Subhuti, if one Bodhisattva bestows in charity sufficient of the seven treasures to fill as many worlds as there be sand-grains in the river Ganges, and another, realizing that all things are egoless, attains perfection through patient forbearance, the merit of the latter will far exceed that of the former. Why is this, Subhuti? It is because all Bodhisattvas are insentient as to the rewards of merit.

Then Subhuti said to Buddha: What is this saying, World-honored One, that Bodhisattvas are insentient as to rewards of merit? And Buddha answered: Subhuti, Bodhisattvas who achieve merit should not be fettered with desire for rewards. Thus it is said that rewards of merit are not received.

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Section XXIX. Perfect Tranquillity

Subhuti, if anyone should say that the Tathagata comes or goes or sits or reclines, he fails to understand my teaching Why? Because TATHAGATA has neither whence nor whither, therefore is He called "Tathagata".

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Section XXX. The integral Principle

Subhuti, if a good man or a good woman ground an infinite number of galaxies of worlds to dust, would the resulting minute particles be many?

Subhuti replied: Many indeed, World-honored One! Wherefore? Because if such were really minute particles Buddha would not have spoken of them as minute particles. For as to this, Buddha has declared that they are not really such. "Minute particles" is just the name given to them. Also, World-honored One, when the Tathagata speaks of galaxies of worlds these are not worlds; for if reality could be predicted of a world it would be a self-existent cosmos and the Tathagata teaches that there is really no such thing. "Cosmos" is merely a figure of speech.

Then Buddha said: Subhuti, words cannot explain the real nature of a cosmos. Only common people fettered with desire make use of this arbitrary method.

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Section XXXI. Conventional Truth Should be Cut Off

Subhuti, if anyone should say that Buddha declares any conception of egoity do you consider he would understand my teaching aright?

No, World-honored One, such a man would not have any sound understanding of the Tathagata`s teaching, because the World-honored One declares that notions of selfhood, personality, entity and separate individuality, as really existing, are erroneous-these terms are merely figures of speech.

Thereupon Buddha said: Subhuti, those who aspire to the Consummation of Incomparable Enlightenment should recognize and understand all varieties of things in the same way and cut off the arising of views which are mere aspects. Subhuti, as regards aspects, the Tathagata declares that in reality they are not such. They are called "aspects".

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Section XXXII. The Delusion of Appearances

Subhuti, someone might fill innumerable worlds with the seven treasures and give all away in gifts of alms, but if any good man or any good woman awakens the thought of Enlightenment and takes even only four lines from this Discourse, reciting, using, receiving, retaining and spreading them abroad and explaining them for the benefit of others, it will be far more meritorious. Now in what manner may he explain them to others? By detachment from appearances-abiding in Real Truth. -So I tell you-

     Thus shall you think of all this fleeting world:      A star at dawn, a bubble in a stream;      A flash of lightening in a summer cloud,      A flickering lamp, a phantom, and a dream.

When Buddha finished this Discourse the venerable Subhuti, together with the bhikshus, bhikshunis, lay-brothers and sisters, and the whole realms of Gods, Men and Titans, were filled with joy by His teaching, and, taking it sincerely to heart they went their ways.

Heart Sutra

Avalokiteshvara Bodhisattva, when practicing deeply the Prajna Paramita, perceived that all five skandhas in their own being are empty, and was saved from all suffering.

O Shariputra, form does not differ from emptiness, emptiness does not differ from form; that which is form is emptiness, that which is emptiness form. The same is true of feelings, perceptions, formations, consciousness.

O Shariputra, all dharmas are marked with emptiness: they do not appear nor disappear, are not tainted nor pure, do not increase nor decrease. Therefore, in emptiness, no form, no feelings, no, perceptions, no formations, no consciousness; no eyes, no ears, no nose, no tongue, no body, no mind, no color, no sound, no smell, no taste, no touch, no object of mind; no realm of eyes, until no realm of mind-consciousness; no ignorance, and also no extinction of it, until no old age and death, and also no extinction of it; no suffering, no origination, no stopping, no path, no cognition, also no attainment.

With nothing to attain, a Bodhisattva depends on Prajna Paramita and the mind is no hindrance. Without any hindrance, no fears exist. Far apart from every perverted view one dwells in nirvana.

In the three worlds all Buddhas depend on Prajna Paramita and attain unsurpassed complete perfect enlightenment.

Therefore, know the Prajna Paramita is the great transcendent mantra, is the great bright mantra, is the utmost mantra, is the supreme mantra, which is able to release all suffering and is true not false. So, proclaim the Prajna Paramita mantra, proclaim the mantra that says,

"Gate, gate, paragate, parasamgate! Bodhi! Svaha!"

Ashtavakra Gita

The Ashtavakra Gita, or the Ashtavakra Samhita as it is sometimes called, is a very ancient Sanskrit text. Nothing seems to be known about the author, though tradition ascribes it to the sage Ashtavakra; hence the name.

There is little doubt though that it is very old, probably dating back to the days of the classic Vedanta period. The Sanskrit style and the doctrine expressed would seem to warrant this assessment. The work was known, appreciated, and quoted by Ramakrishna and his disciple Vivekananda,as well as by Ramana Maharshi, while Radhakrishnan always refers to it with great respect. Apart from that the work speaks for itself. It presents the traditional teachings of Advaita Vedanta with a clarity and power very rarely matched.

The translation here is by John Richards, Stackpole Elidor, UK and is presented to the public domain with his affection.

Ashtavakra Gita

Janaka said:

How is one to acquire knowledge? How is one to attain liberation? And how is one to reach dispassion? Tell me this, sir. 1.1

Ashtavakra said:

If you are seeking liberation, my son, avoid the objects of the senses like poison and cultivate tolerance, sincerity, compassion, contentment, and truthfulness as the antidote. 1.2

You do not consist of any of the elements -- earth, water, fire, air, or even ether. To be liberated, know yourself as consisting of consciousness, the witness of these. 1.3

If only you will remain resting in consciousness, seeing yourself as distinct from the body, then even now you will become happy, peaceful and free from bonds. 1.4

You do not belong to the brahmin or any other caste, you are not at any stage, nor are you anything that the eye can see. You are unattached and formless, the witness of everything -- so be happy. 1.5

Righteousness and unrighteousness, pleasure and pain are purely of the mind and are no concern of yours. You are neither the doer nor the reaper of the consequences, so you are always free. 1.6

You are the one witness of everything and are always completely free. The cause of your bondage is that you see the witness as something other than this. 1.7

Since you have been bitten by the black snake, the opinion about yourself that "I am the doer," drink the antidote of faith in the fact that "I am not the doer," and be happy. 1.8

Burn down the forest of ignorance with the fire of the understanding that "I am the one pure awareness," and be happy and free from distress. 1.9

That in which all this appears is imagined like the snake in a rope; that joy, supreme joy, and awareness is what you are, so be happy. 1.10

If one thinks of oneself as free, one is free, and if one thinks of oneself as bound, one is bound. Here this saying is true, "Thinking makes it so." 1.11

Your real nature is as the one perfect, free, and actionless consciousness, the all-pervading witness -- unattached to anything, desireless and at peace. It is from illusion that you seem to be involved in samsara. 1.12

Meditate on yourself as motionless awareness, free from any dualism, giving up the mistaken idea that you are just a derivative consciousness or anything external or internal. 1.13

You have long been trapped in the snare of identification with the body. Sever it with the knife of knowledge that "I am awareness," and be happy, my son. 1.14

You are really unbound and actionless, self-illuminating and spotless already. The cause of your bondage is that you are still resorting to stilling the mind. 1.15

All of this is really filled by you and strung out in you, for what you consist of is pure awareness -- so don't be small-minded. 1.16

You are unconditioned and changeless, formless and immovable, unfathomable awareness, unperturbable: so hold to nothing but consciousness. 1.17

Recognise that the apparent is unreal, while the unmanifest is abiding. Through this initiation into truth you will escape falling into unreality again. 1.18

Just as a mirror exists everywhere both within and apart from its reflected images, so the Supreme Lord exists everywhere within and apart from this body. 1.19

Just as one and the same all-pervading space exists within and without a jar, so the eternal, everlasting God exists in the totality of things. 1.20

Janaka said:

Truly I am spotless and at peace, the awareness beyond natural causality. All this time I have been afflicted by delusion. 2.1

As I alone give light to this body, so I do to the world. As a result the whole world is mine, or alternatively nothing is. 2.2

So now that I have abandoned the body and everything else, by good fortune my true self becomes apparent. 2.3

Waves, foam, and bubbles do not differ from water. In the same way, all this which has emanated from oneself is no other than oneself. 2.4

When you analyse it, cloth is found to be just thread. In the same way, when all this is analysed it is found to be no other than oneself. 2.5

The sugar produced from the juice of the sugarcane is permeated throughout with the same taste. In the same way, all this, produced out of me, is completely permeated with myself. 2.6

From ignorance of oneself, the world appears, and by knowledge of oneself it appears no longer. From ignorance of the rope it appears to be a snake, and by knowledge of it it does so no longer. 2.7

Shining is my essential nature, and I am nothing other than that. When the world shines forth, it is only me that is shining forth. 2.8

All this appears in me imagined due to ignorance, just as a snake appears in the rope, the mirage of water in the sunlight, and silver in mother of pearl. 2.9

All this, which has originated out of me, is resolved back into me too, like a jug back into clay, a wave into water, and a bracelet into gold. 2.10

How wonderful I am! Glory to me, for whom there is no destruction, remaining even beyond the destruction of the world from Brahma down to the last clump of grass. 2.11

How wonderful I am! Glory to me, solitary even though with a body, neither going or coming anywhere, I who abide forever, filling all that is. 2.12

How wonderful I am! Glory to me! There is no one so clever as me! I who have borne all that is forever, without even touching it with my body! 2.13

How wonderful I am! Glory to me! I who possess nothing at all, or alternatively possess everything that speech and mind can refer to. 2.14

Knowledge, what is to be known, and the knower -- these three do not exist in reality. I am the spotless reality in which they appear because of ignorance. 2.15

Truly dualism is the root of suffering. There is no other remedy for it than the realisation that all this that we see is unreal, and that I am the one stainless reality, consisting of consciousness. 2.16

I am pure awareness though through ignorance I have imagined myself to have additional attributes. By continually reflecting like this, my dwelling place is in the Unimagined. 2.17

For me here is neither bondage nor liberation. The illusion has lost its basis and ceased. Truly all this exists in me, though ultimately it does not even exist in me. 2.18

Recognising that all this and my body too are nothing, while my true self is nothing but pure consciousness, what is there left for the imagination to work on now? 2.19

The body, heaven and hell, bondage and liberation, and fear too, all this is pure imagination. What is there left to do for me whose very nature is consciousness? 2.20

I do not even see dualism in a crowd of people, so what do I gain if it is replaced by a desert? 2.21

I am not the body, nor is the body mine. I am not a living being. I am consciousness. It was my thirst for living that was my bondage. 2.22

Truly it is in the infinite ocean of myself, that, stimulated by the colourful waves of the world, everything suddenly arises in the wind of consciousness. 2.23

In the infinite ocean of myself, the wind of thought subsides, and the world boat of the living-being traders is wrecked by lack of goods. 2.24

How wonderful it is that in the infinite ocean of myself the waves of living beings arise, collide, play, and disappear, in accordance with their nature. 2.25

Ashtavakra said:

Knowing yourself as truly one and indestructible, how could a wise man possessing self-knowledge like you feel any pleasure in acquiring wealth? 3.1

Truly, when one does not know oneself, one takes pleasure in the objects of mistaken perception, just as greed arises for the mistaken silver in one who does not know mother of pearl for what it is. 3.2

All this wells up like waves in the sea. Recognising, "I am That," why run around like someone in need? 3.3

After hearing of oneself as pure consciousness and the supremely beautiful, is one to go on lusting after sordid sexual objects? 3.4

When the sage has realised that he himself is in all beings, and all beings are in him, it is astonishing that the sense of individuality should be able to continue. 3.5

It is astonishing that a man who has reached the supreme nondual state and is intent on the benefits of liberation should still be subject to lust and in bondage to sexual activity. 3.6

It is astonishing that one already very debilitated, and knowing very well that its arousal is the enemy of knowledge, should still hanker after sensuality, even when approaching his last days. 3.7

It is astonishing that one who is unattached to the things of this world or the next, who discriminates between the permanent and the impermanent, and who longs for liberation, should still be afraid of liberation. 3.8

Whether feted or tormented, the wise man is always aware of his supreme self-nature and is neither pleased nor disappointed. 3.9

The great-souled person sees even his own body in action as if it were someone else's, so how should he be disturbed by praise or blame? 3.10

Seeing this world as pure illusion, and devoid of any interest in it, how should the strong-minded person, feel fear, even at the approach of death? 3.11

Who can be compared to the great-souled person whose mind is free from desire even in disappointment, and who has found satisfaction in self-knowledge? 3.12

How should a strong-minded person who knows that what he sees is by its very nature nothing, consider one thing to be grasped and another to be rejected? 3.13

An object of enjoyment that comes of itself is neither painful nor pleasurable for someone who has eliminated attachment, and who is free from dualism and from desire. 3.14

Ashtavakra said:

The wise person of self-knowledge, playing the game of worldly enjoyment, bears no resemblance whatever to samsara's bewildered beasts of burden. 4.1

Truly the yogi feels no excitement even at being established in that state which all the Devas from Indra down yearn for disconsolately. 4.2

He who has known That is untouched within by good deeds or bad, just as space is not touched by smoke, however much it may appear to be. 4.3

Who can prevent the great-souled person who has known this whole world as himself from living as he pleases? 4.4

Of all four categories of beings, from Brahma down to the last clump of grass, only the man of knowledge is capable of eliminating desire and aversion. 4.5

Rare is the man who knows himself as the nondual Lord of the world, and he who knows this is not afraid of anything. 4.6

Ashtavakra said:

You are not bound by anything. What does a pure person like you need to renounce? Putting the complex organism to rest, you can find peace. 5.1

All this arises out of you, like a bubble out of the sea. Knowing yourself like this to be but one, you can find peace. 5.2

In spite of being in front of your eyes, all this, being insubstantial, does not exist in you, spotless as you are. It is an appearance like the snake in a rope, so you can find peace. 5.3

Equal in pain and in pleasure, equal in hope and in disappointment, equal in life and in death, and complete as you are, you can find peace. 5.4

Ashtavakra said:

I am infinite like space, and the natural world is like a jar. To know this is knowledge, and then there is neither renunciation, acceptance, or cessation of it. 6.1

I am like the ocean, and the multiplicity of objects is comparable to a wave. To know this is knowledge, and then there is neither renunciation, acceptance or cessation of it. 6.2

I am like the mother of pearl, and the imagined world is like the silver. To know this is knowledge, and then there is neither renunciation, acceptance, or cessation of it. 6.3

Alternatively, I am in all beings, and all beings are in me. To know this is knowledge, and then there is neither renunciation, acceptance, or cessation of it. 6.4

Janaka said:

In the infinite ocean of myself the world boat drifts here and there, moved by its own inner wind. I am not put out by that. 7.1

Whether the world wave of its own nature rises or disappears in the infinite ocean of myself, I neither gain nor lose anything by that. 7.2

It is in the infinite ocean of myself that the mind-creation called the world takes place. I am supremely peaceful and formless, and I remain as such. 7.3

My true nature is not contained in objects, nor does any object exist in it, for it is infinite and spotless. So it is unattached, desireless and at peace, and I remain as such. 7.4

I am pure consciousness, and the world is like a magician's show. How could I imagine there is anything there to take up or reject? 7.5

Ashtavakra said:

Bondage is when the mind longs for something, grieves about something, rejects something, holds on to something, is pleased about something or displeased about something. 8.1

Liberation is when the mind does not long for anything, grieve about anything, reject anything, or hold on to anything, and is not pleased about anything or displeased about anything. 8.2

Bondage is when the mind is tangled in one of the senses, and liberation is when the mind is not tangled in any of the senses. 8.3

When there is no "me," that is liberation, and when there is "me" there is bondage. Consider this carefully, and neither hold on to anything nor reject anything. 8.4

Ashtavakra said:

Knowing when the dualism of things done and undone has been put to rest, or the person for whom they occur has, then you can here and now go beyond renunciation and obligations by indifference to such things. 9.1

Rare indeed, my son, is the lucky man whose observation of the world's behaviour has led to the extinction of his thirst for living, thirst for pleasure, and thirst for knowledge. 9.2

All this is transient and spoiled by the three sorts of pain. Knowing it to be insubstantial, ignoble, and fit only for rejection, one attains peace. 9.3

When was that age or time of life when the dualism of extremes did not exist for men? Abandoning them, a person who is happy to take whatever comes attains perfection. 9.4

Who does not end up with indifference to such things and attain peace when he has seen the differences of opinions among the great sages, saints, and yogis? 9.5

Is he not a guru who, endowed with dispassion and equanimity, achieves full knowledge of the nature of consciousness, and leads others out of samsara? 9.6

If you would just see the transformations of the elements as nothing more than the elements, then you would immediately be freed from all bonds and established in your own nature. 9.7

One's desires are samsara. Knowing this, abandon them. The renunciation of them is the renunciation of it. Now you can remain as you are. 9.8

Ashtavakra said:

Abandon desire, the enemy, along with gain, itself so full of loss, and the good deeds which are the cause of the other two -- practice indifference to everything. 10.1

Look on such things as friends, land, money, property, wife, and bequests as nothing but a dream or a magician's show lasting three or five days. 10.2

Wherever a desire occurs, see samsara in it. Establishing yourself in firm dispassion, be free of passion and happy. 10.3

The essential nature of bondage is nothing other than desire, and its elimination is known as liberation. It is simply by not being attached to changing things that the everlasting joy of attainment is reached. 10.4

You are one, conscious and pure, while all this is inert non-being. Ignorance itself is nothing, so what is the point of wanting to understand? 10.5

Kingdoms, children, wives, bodies, pleasures -- these have all been lost to you life after life, attached to them though you were. 10.6

Enough of wealth, sensuality, and good deeds. In the forest of samsara the mind has never found satisfaction in these. 10.7

How many births have you not done hard and painful labour with body, mind, and speech. Now at last, stop! 10.8

Ashtavakra said:

Unmoved and undistressed, realising that being, non-being and change are of the very nature of things, one easily finds peace. 11.1

At peace, having shed all desires within, and realising that nothing exists here but the Lord, the Creator of all things, one is no longer attached to anything. 11.2

Realising that misfortune and fortune come in their own time from fortune, one is contented, one's senses under control, and does not like or dislike. 11.3

Realising that pleasure and pain, birth and death are from destiny, and that one's desires cannot be achieved, one remains inactive, and even when acting does not get attached. 11.4

Realising that suffering arises from nothing other than thought, dropping all desires one rids oneself of it, and is happy and at peace everywhere. 11.5

Realising, "I am not the body, nor is the body mine. I am awareness," one attains the supreme state and no longer remembers things done or undone. 11.6

Realising, "I alone exist, from Brahma down to the last clump of grass," one becomes free from uncertainty, pure, at peace, and unconcerned about what has been attained or not. 11.7

Realising that all this varied and wonderful world is nothing, one becomes pure receptivity, free from inclinations, and as if nothing existed, one finds peace. 11.8

Janaka said:

First of all I was averse to physical activity, then to lengthy speech, and finally to thought itself, which is why I am now established. 12.1

In the absence of delight in sound and the other senses, and by the fact that I am myself not an object of the senses, my mind is focused and free from distraction -- which is why I am now established. 12.2

Owing to the distraction of such things as wrong identification, one is driven to strive for mental stillness. Recognising this pattern I am now established. 12.3

By relinquishing the sense of rejection and acceptance, and with pleasure and disappointment ceasing today, brahmin -- I am now established. 12.4

Life in a community, then going beyond such a state, meditation and the elimination of mind-made objects -- by means of these I have seen my error, and I am now established. 12.5

Just as the performance of actions is due to ignorance, so their abandonment is too. By fully recognising this truth, I am now established. 12.6

Trying to think the unthinkable, is doing something unnatural to thought. Abandoning such a practice therefore, I am now established. 12.7

He who has achieved this has achieved the goal of life. He who is of such a nature has done what has to be done. 12.8

Janaka said:

The inner freedom of having nothing is hard to achieve, even with just a loin-cloth, but I live as I please, abandoning both renunciation and acquisition. 13.1

Sometimes one experiences distress because of one's body, sometimes because of one's speech, and sometimes because of one's mind. Abandoning all of these, I live as I please in the goal of human life. 13.2

Recognising that in reality no action is ever committed, I live as I please, just doing what presents itself to be done. 13.3

Yogis who identify themselves with their bodies are insistent on fulfilling and avoiding certain actions, but I live as I please abandoning attachment and rejection. 13.4

No benefit or loss comes to me by standing, walking or lying down, so consequently I live as I please whether standing, walking or sleeping.13.5

I lose nothing by sleeping and gain nothing by effort, so consequently I live as I please, abandoning success and failure. 13.6

Continually observing the drawbacks of such things as pleasant objects, I live as I please, abandoning the pleasant and unpleasant. 13.7

Janaka said:

He who by nature is empty-minded, and who thinks of things only unintentionally, is freed from deliberate remembering like one awakened from a dream. 14.1

When my desire has been eliminated, I have no wealth, friends, robbers, senses, scriptures or knowledge. 14.2

Realising my supreme self-nature in the Person of the Witness, the Lord,and the state of desirelessness in bondage or liberation, I feel no inclination for liberation. 14.3

The various states of one who is free of uncertainty within, and who outwardly wanders about as he pleases like an idiot, can only be known by someone in the same condition. 14.4

Ashtavakra said:

While a man of pure intelligence may achieve the goal by the most casual of instruction, another may seek knowledge all his life and still remain bewildered. 15.1

Liberation is distaste for the objects of the senses. Bondage is love of the senses. This is knowledge. Now do as you wish. 15.2

This awareness of the truth makes an eloquent, clever and energetic man dumb, stupid and lazy, so it is avoided by those whose aim is enjoyment. 15.3

You are not the body, nor is the body yours, nor are you the doer of actions or the reaper of their consequences. You are eternally pure consciousness, the witness, in need of nothing -- so live happily. 15.4

Desire and anger are objects of the mind, but the mind is not yours, nor ever has been. You are choiceless awareness itself and unchanging -- so live happily. 15.5

Recognising oneself in all beings, and all beings in oneself, be happy, free from the sense of responsibility and free from preoccupation with "me." 15.6

Your nature is the consciousness, in which the whole world wells up, like waves in the sea. That is what you are, without any doubt, so be free of disturbance. 15.7

Have faith, my son, have faith. Don't let yourself be deluded in this. You are yourself the Lord, whose very nature is knowledge, and you are beyond natural causation. 15.8

The body invested with the senses stands still, and comes and goes. You yourself neither come nor go, so why bother about them? 15.9

Let the body last to the end of the Age, or let it come to an end right now. What have you gained or lost, who consist of pure consciousness? 15.10

Let the world wave rise or subside according to its own nature in you, the great ocean. It is no gain or loss to you. 15.11

My son, you consist of pure consciousness, and the world is not separate from you. So who is to accept or reject it, and how, and why? 15.12

How can there be either birth, karma, or responsibility in that one unchanging, peaceful, unblemished, and infinite consciousness which is you? 15.13

Whatever you see, it is you alone manifest in it. How can bracelets, armlets and anklets be different from the gold they are made of? 15.14

Giving up such distinctions as "He is what I am," and "I am not that," recognise that "Everything is myself," and be without distinction and happy. 15.15

It is through your ignorance that all this exists. In reality you alone exist. Apart from you there is no one within or beyond samsara. 15.16

Knowing that all this is just an illusion, one becomes free of desire, pure receptivity, and at peace, as if nothing existed. 15.17

Only one thing has existed, exists and will exist in the ocean of being. You have no bondage or liberation. Live happily and fulfilled. 15.18

Being pure consciousness, do not disturb your mind with thoughts of for and against. Be at peace and remain happily in yourself, the essence ofjoy. 15.19

Give up meditation completely but don't let the mind hold on to anything. You are free by nature, so what will you achieve by forcing the mind? 15.20

Ashtavakra said:

My son, you may recite or listen to countless scriptures, but you will not be established within until you can forget everything. 16.1

You may, as a learned man, indulge in wealth, activity, and meditation, but your mind will still long for that which is the cessation of desire, and beyond all goals. 16.2

Everyone is in pain because of their striving to achieve something, but noone realises it. By no more than this instruction, the fortunate one attains tranquillity. 16.3

Happiness belongs to noone but that supremely lazy man for whom even opening and closing his eyes is a bother. 16.4

When the mind is freed from such pairs of opposites as, "I have done this," and "I have not done that," it becomes indifferent to merit, wealth, sensuality and liberation. 16.5

One man is abstemious and averse to the senses, another is greedy and attached to them, but he who is free from both taking and rejecting is neither abstemious nor greedy. 16.6

So long as desire, the state of lack of discrimination, remains, the sense of revulsion and attraction will remain, which is the root and branch of samsara. 16.7

Desire springs from usage, and aversion from abstension, but the wise man is free from the pairs of opposites like a child, and becomes established. 16.8

The passionate man wants to eliminate samsara so as to avoid pain, but the dispassionate man is free from pain and feels no distress even in it. 16.9

He who is proud about even liberation or his own body, and feels them his own, is neither a seer nor a yogi. He is still just a sufferer.16.10

If even Shiva, Vishnu, or the lotus-born Brahma were your instructor, until you have forgotten everything you cannot be established within. 16.11

Ashtavakra said:

He who is content, with purified senses, and always enjoys solitude, has gained the fruit of knowledge and the fruit of the practice of yoga too. 17.1

The knower of truth is never distressed in this world, for the whole round world is full of himself alone. 17.2

None of these senses please a man who has found satisfaction within,just as Nimba leaves do not please the elephant that has acquired the taste for Sallaki leaves. 17.3

The man is rare who is not attached to the things he has enjoyed, and does not hanker after the things he has not enjoyed. 17.4

Those who desire pleasure and those who desire liberation are both found in samsara, but the great-souled man who desires neither pleasure nor liberation is rare indeed. 17.5

It is only the noble-minded who is free from attraction or repulsion to religion, wealth, sensuality, and life and death too. 17.6

He feels no desire for the elimination of all this, nor anger at its continuing, so the fortunate man lives happily with whatever sustinence presents itself. 17.7

Thus fulfilled through this knowledge, contented, and with the thinking mind emptied, he lives happily just seeing, hearing, feeling, smelling, and tasting. 17.8

In him for whom the ocean of samsara has dried up, there is neither attachment or aversion. His gaze is vacant, his behaviour purposeless,and his senses inactive. 17.9

Surely the supreme state is everywhere for the liberated mind. He is neither awake nor asleep, and neither opens nor closes his eyes. 17.10

The liberated man is resplendent everywhere, free from all desires. Everywhere he appears self-possessed and pure of heart. 17.11

Seeing, hearing, feeling, smelling, tasting, speaking, and walking about, the great-souled man who is freed from trying to achieve or avoid anything is free indeed. 17.12

The liberated man is free from desires everywhere. He neither blames, praises, rejoices, is disappointed, gives, nor takes. 17.13

When a great-souled one is unperturbed in mind, and equally self-possessed at either the sight of a woman inflamed with desire or at approaching death, he is truly liberated. 17.14

There is no distinction between pleasure and pain, man and woman, success and failure for the wise man who looks on everything as equal. 17.15

There is no aggression nor compassion, no pride nor humility, no wonder nor confusion for the man whose days of samsara are over. 17.16

The liberated man is not averse to the senses nor is he attached to them. He enjoys hinself continually with an unattached mind in both success and failure. 17.17

One established in the Absolute state with an empty mind does not know the alternatives of inner stillness and lack of inner stillness, and of good and evil. 17.18

A man free of "me" and "mine" and of a sense of responsibility, aware that "Nothing exists," with all desires extinguished within, does not act even in acting. 17.19

He whose thinking mind is dissolved achieves the indescribable state and is free from the mental display of delusion, dream, and ignorance. 17.20

Ashtavakra said:

Praise be to That by the awareness of which delusion itself becomes dream-like, to that which is pure happiness, peace, and light. 18.1

One may get all sorts of pleasure by the acquisition of various objects of enjoyment, but one cannot be happy except by the renunciation of everything. 18.2

How can there be happiness, for one who has been burnt inside by the blistering sun of the pain of thinking that there are things that still need doing, without the rain of the nectar of peace? 18.3

This existence is just imagination. It is nothing in reality, but there is no non-being for natures that know how to distinguish being from nonbeing. 18.4

The realm of one's self is not far away, nor can it be achieved by the addition of limitations to its nature. It is unimaginable, effortless, unchanging, and spotless. 18.5

By the simple elimination of delusion and the recognition of one's true nature, those whose vision is unclouded live free from sorrow. 18.6

Knowing everything as just imagination, and himself as eternally free, how should the wise man behave like a fool? 18.7

Knowing himself to be God, and being and non-being just imagination, what should the man free from desire learn, say, or do? 18.8

Considerations like "I am this" or "I am not this" are finished for the yogi who has gone silent realising "Everything is myself." 18.9

For the yogi who has found peace, there is no distraction or one-pointedness, no higher knowledge or ignorance, no pleasure and no pain. 18.10

The dominion of heaven or beggary, gain or loss, life among men or in the forest, these make no difference to a yogi whose nature it is to be free from distinctions. 18.11

There are no religious obligations, wealth, sensuality, or discrimination for a yogi free from such opposites as "I have done this," and "I have not done that." 18.12

There is nothing needing to be done or any attachment in his heart for the yogi liberated while still alive. Things things will last just to the end of life. 18.13

There is no delusion, world, meditation on That, or liberation for the pacified great soul. All these things are just the realm of imagination.18.14

He by whom all this is seen may well make out it doesn't exist, but what is the desireless one to do? Even in seeing it he does not see it. 18.15

He by whom the Supreme Brahma is seen may think "I am Brahma," but what is he to think who is without thought, and who sees no duality? 18.16

He by whom inner distraction is seen may put an end to it, but the noble one is not distracted. When there is nothing to achieve what is he to do? 18.17

The wise man, unlike the worldly man, does not see inner stillness, distraction, or fault in himself, even when living like a worldly man. 18.18

Nothing is done by him who is free from being and non-being, who is contented, desireless, and wise, even if in the world's eyes he does act. 18.19

The wise man who just goes on doing what presents itself for him to do, encounters no difficulty in either activity or inactivity. 18.20

He who is desireless, self-reliant, independent, and free of bonds functions like a dead leaf blown about by the wind of causality. 18.21

There is neither joy nor sorrow for one who has transcended samsara. With a peaceful mind he lives as if without a body. 18.22

He whose joy is in himself, and who is peaceful and pure within has no desire for renunciation or sense of loss in anything. 18.23

For the man with a naturally empty mind, doing just as he pleases, there is no such thing as pride or false humility, as there is for the naturalman. 18.24

"This action was done by the body but not by me." The pure-natured person thinking like this,is not acting even when acting. 18.25

He who acts without being able to say why, but is not thereby a fool, he is one liberated while still alive, happy and blessed. He is happy even in samsara. 18.26

He who has had enough of endless considerations and has attained peace, does not think, know, hear, or see. 18.27

He who is beyond mental stillness and distraction does not desire either liberation or its opposite. Recognising that things are just constructions of the imagination, that great soul lives as God here and now. 18.28

He who feels responsibility within, acts even when doing nothing, but there is no sense of done or undone for the wise man who is free from the sense of responsibility. 18.29

The mind of the liberated man is not upset or pleased. It shines unmoving, desireless, and free from doubt. 18.30

He whose mind does not set out to meditate or act, still meditates and acts but without an object. 18.31

A stupid man is bewildered when he hears the ultimate truth, while even a clever man is humbled by it just like the fool. 18.32

The ignorant make a great effort to practise one-pointedness and the stopping of thought, while the wise see nothing to be done and remain in themselves like those asleep. 18.33

The stupid man does not attain cessation whether he acts or abandons action, while the wise man finds peace within simply by knowing the truth. 8.34

People cannot come to know themselves by practices -- pure awareness, clear, complete, beyond multiplicity, and faultless though they are. 8.35

The stupid man does not achieve liberation even through regular practice, but the fortunate remains free and actionless simply by understanding. 18.36

The stupid does not attain Godhead because he wants it, while the wise man enjoys the Supreme Godhead without even wanting it. 18.37

Even when living without any support and eager for achievement, the stupid are still nourishing samsara, while the wise have cut at the very root of its unhappiness. 18.38

The stupid man does not find peace because he desires it, while the wise man discriminating the truth is always peaceful minded. 18.39

How can there be self-knowledge for him whose knowledge depends on what he sees? The wise do not see this and that, but see themselves as infinite. 18.40

How can there be cessation of thought for the misguided who is striving for it. Yet it is there always naturally for the wise man delighting in himself. 18.41

Some think that something exists, and others that nothing does. Rare is the man who does not think either, and is thereby free from distraction. 18.42

Those of weak intelligence think of themselves as pure nonduality, but because of their delusion do not really know this, and so remain unfulfilled all their lives. 18.43

The mind of the man seeking liberation can find no resting place within, but the mind of the liberated man is always free from desire by the very fact of being without a resting place. 18.44

Seeing the tigers of the senses, the frightened refuge-seekers at once enter the cave in search of cessation of thought and one-pointedness. 18.45

Seeing the desireless lion, the elephants of the senses silently run away, or, if that is impossible, serve him like courtiers. 18.46

The man who is free from doubts and whose mind is free does not bother about means of liberation. Whether seeing, hearing, feeling, smelling, or tasting, he lives at ease. 18.47

He whose mind is pure and undistracted from just hearing of the Truth does not see anything to do or anything to avoid or even a cause for indifference. 18.48

The upright person does whatever presents itself to be done, good or bad, for his actions are like those of a child. 18.49

By inner freedom one attains happiness, by inner freedom one reaches the Supreme, by inner freedom one comes to absence of thought, by inner freedom to the Ultimate State. 18.50

When one sees oneself as neither the doer nor the reaper of the consequences, then all mind waves come to an end. 18.51

The spontaneous unassuming behaviour of the wise is noteworthy, but not the deliberate purposeful stillness of the fool. 18.52

The wise who are rid of imagination, unbound and with unfettered awareness, may enjoy themselves in the midst of many goods, or alternatively go off to mountain caves. 18.53

There is no attachment in the heart of a wise man whether he sees or pays homage to a learned brahmin, a celestial being, a holy place, a woman, a king or a friend. 18.54

A yogi is not in the least put out even when humiliated by the ridicule of servants, sons, wives, grandchildren, or other relatives. 18.55

Even when pleased he is not pleased, not suffering even when in pain. Only those like him can know the wonderful state of such a man. 18.56

It is the feeling that there is something that needs to be achieved which is samsara. The wise who are of the form of emptiness, formless, unchanging, and spotless see nothing of the sort. 18.57

Even when doing nothing the fool is agitated by restlessness, while a skillful man remains undisturbed even when doing what there is to do. 18.58

Happy he stands, happy he sits, happy sleeps, and happy he comes and goes. Happy he speaks and happy he eats. This is the life of a man at peace. 18.59

He who of his very nature feels no unhappiness in his daily life like worldly people, remains undisturbed like a great lake, cleared of defilement. 18.60

Even abstention from action has the effect of action in a fool, while even the action of the wise man brings the fruits of inaction. 18.61

A fool often shows aversion towards his belongings, but for him whose attachment to the body has dropped away, there is neither attachment nor aversion. 18.62

The mind of the fool is always caught in thinking or not thinking, but the wise man's is of the nature of no thought because he thinks what is appropriate. 18.63

For the seer who behaves like a child, without desire in all actions,there is no attachment for such a pure one even in the work he does. 18.64

Blessed is he who knows himself and is the same in all states, with a mind free from craving whether he is seeing, hearing, feeling, smelling, or tasting. 18.65

There is no one subject to samsara, no sense of individuality, no goal or means to the goal in the eyes of the wise man who is always free from imagination and unchanging like space. 18.66

Glorious is he who has abandoned all goals and is the incarnation of the satisfaction, which is his very nature, and whose inner focus on the Unconditioned is quite spontaneous. 18.67

In brief, the great-souled man who has come to know the Truth is without desire for either pleasure or liberation, and is always and everywhere free from attachment. 18.68

What remains to be done by the man who is pure awareness and has abandoned everything that can be expressed in words from the highest heaven to the earth itself? 18.69

The pure man who has experienced the Indescribable attains peace by virtue of his very nature, realising that all this is nothing but illusion, and that nothing is. 18.70

There are no rules, dispassion, renunciation, or meditation for one who is pure receptivity by nature, and admits no knowable form of being. 18.71

For him who shines with the radiance of Infinity and is not subject to natural causality there is neither bondage, liberation, pleasure, nor pain. 18.72

Pure illusion reigns in samsara which will continue until self-realisation, but the enlightened man lives in the beauty of freedom from me and mine, from the sense of responsibility and from any attachment. 18.73

For the seer who knows himself as imperishable and beyond pain there is neither knowledge, a world, nor the sense that I am the body or the body mine. 18.74

No sooner does a man of low intelligence give up activities like the elimination of thought than he falls into mind racing and chatter. 18.75

A fool does not get rid of his stupidity even on hearing the truth. He may appear outwardly free from imaginations, but inside he is still hankering after the senses. 18.76

Though in the eyes of the world he is active, the man who has shed action through knowledge finds no means of doing or speaking anything. 18.77

For the wise man who is always unchanging and fearless there is neither darkness nor light nor destruction nor anything. 18.78

There is neither fortitude, prudence, nor courage for the yogi whose nature is beyond description and free of individuality. 18.79

There is neither heaven nor hell nor even liberation during life. In a nutshell, in the sight of the seer nothing exists at all. 18.80

He neither longs for possessions nor grieves at their absence. The calm mind of the sage is full of the nectar of immortality. 18.81

The dispassionate man does not praise the good or blame the wicked. Content and equal in pain and pleasure, he sees nothing that needs doing. 18.82

The wise man is not averse to samsara, nor does he seek to know himself. Free from pleasure and impatience, he is not dead and he is not alive. 18.83

The wise man excels by being free from anticipation, without attachment to such things as children or wives, free from desire for the senses,and not even concerned about his own body. 18.84

The wise man, who lives on whatever happens to come to him, roams wherever he pleases, and sleeps wherever the sun happens to set, is at peace everywhere. 18.85

Whether his body rises or falls, the great-souled one gives it no thought, having forgotten all about samsara in coming to rest on the ground of his true nature. 18.86

The wise man has the joy of being complete in himself and without possessions, acting as he pleases, free from duality and rid of doubts, and without attachment to any creature. 18.87

The wise man excels in being without the sense of "me". Earth, a stone, or gold are the same to him. The knots of his heart have been rent asunder, and he is freed from greed and blindness. 18.88

Who can compare with that contented, liberated soul who pays no regard to anything and has no desire left in his heart? 18.89

Who but the upright man without desire knows without knowing, sees without seeing, and speaks without speaking? 18.90

Beggar or king, he excels who is without desire, and whose opinion of things is rid of "good" and "bad." 18.91

There is neither dissolute behaviour nor virtue, nor even discrimination of the truth for the sage who has reached the goal and is the very embodiment of guileless sincerity. 18.92

That which is experienced within by one who is desireless and free from pain, and content to rest in himself -- how could it be described, and of whom? 18.93

The wise man who is contented in all circumstances is not asleep even in deep sleep, nor sleeping in a dream, nor waking when he is awake. 18.94

The seer is without thoughts even when thinking, without senses among the senses, without understanding even in understanding, and without a sense of responsibility even in the ego. 18.95

Neither happy nor unhappy, neither detached nor attached, neither seeking liberation nor liberated, he is neither something nor nothing. 18.96

Not distracted in distraction, in mental stillness not poised, in stupidity not stupid, that blessed one is not even wise in his wisdom. 18.97

The liberated man is self-possessed in all circumstances and free from the idea of "done" and "still to do." He is the same wherever he is and without greed. He does not dwell on what he has done or not done. 18.98

He is not pleased when praised nor upset when blamed. He is not afraid of death nor attached to life. 18.99

A man at peace does not run off to popular resorts or to the forest. Whatever and wherever, he remains the same. 18.100

Janaka said:

Using the tweezers of the knowledge of the truth I have managed to extract the painful thorn of endless opinions from the recesses of my heart. 19.1

For me, established in my own glory, there are no religious obligations, sensuality, possessions, philosophy, duality, or even nonduality. 19.2

For me established in my own glory, there is no past, future, or present. There is no space or even eternity. 19.3

For me established in my own glory, there is no self or non-self, no good or evil, no thought or even absence of thought. 19.4

For me established in my own glory, there is no dreaming or deep sleep, no waking nor fourth state beyond them, and certainly no fear. 19.5

For me established in my own glory, there is nothing far away and nothing near, nothing within or without, nothing large and nothing small. 19.6

For me established in my own glory, there is no life or death, no worlds or things of this world, no distraction and no stillness of mind. 19.7

For me remaining in myself, there is no need for talk of the three goals of life, of yoga or of knowledge. 19.8

Janaka said:

In my unblemished nature there are no elements, no body, no faculties, no mind. There is no void and no despair. 20.1

For me, free from the sense of dualism, there are no scriptures, no self-knowledge, no mind free from an object, no satisfaction and no freedom from desire. 20.2

There is no knowledge or ignorance, no "me," "this," or "mine," no bondage, no liberation, and no property of self-nature. 20.3

For him who is always free from individual characteristics there is no antecedent causal action, no liberation during life, and no fulfilment at death. 20.4

For me, free from individuality, there is no doer and no reaper of the consequences, no cessation of action, no arising of thought, no immediate object, and no idea of results. 20.5

There is no world, no seeker for liberation, no yogi, no seer, no one bound and no one liberated. I remain in my own nondual nature. 20.6

There is no emanation or return, no goal, means, seeker or achievement. I remain in my own nondual nature. 20.7

For me who am forever unblemished, there is no assessor, no standard, nothing to assess, and no assessment. 20.8

For me who am forever actionless, there is no distraction or one-pointedness of mind, no lack of understanding, no stupidity, no joy and no sorrow. 20.9

For me who am always free from deliberations there is neither conventional truth nor absolute truth, no happiness and no suffering. 20.10

For me who am forever pure there is no illusion, no samsara, no attachment or detachment, no living organism, and no God. 20.11

For me who am forever unmovable and indivisible, established in myself, there is no activity or inactivity, no liberation and no bondage. 20.12

For me who am blessed and without limitation, there is no initiation or scripture, no disciple or teacher, and no goal of human life. 20.13

There is no being or non-being, no unity or dualism. What more is there to say? There is nothing outside of me. 20.14

 

Alan Watts Selected Writings

From: 'The Wisdom of Insecurity':

"...when you really understand that you are what you see and know, you do not run around the country-side thinking, 'I am all this.' There is simply 'all this.'  "...our experience is altogether momentary. From one point of view, each moment is so elusive and so brief that we cannot even  think about it before it has gone. From  another point of view, this moment is always here, since we know no other moment than the present moment. It is always dying, always becoming past more rapidly than imagination can conceive. Yet at the same time it is  always being born, always new, emerging just as rapidly from that complete unknown we call the future. Thinking about it almost makes you breathless."  "...there is no formula for generating the authentic warmth of love. It cannot be copied. You cannot talk yourself into it or rouse it by straining at the emotions or by dedicating yourself solemnly to the service of mankind. Everyone has love, but it can only come out when he is convinced of the impossibility and the frustration of trying to love himself.  This conviction will not come through  condemnations, through hating oneself, through calling self-love all the bad names in the universe. It comes only in the awareness that one has no self to love."  "We are accustomed to think that, if there  is any freedom at all, it resides, not in nature, but in the separate human will and its power of choice.  But what we ordinarily mean by choice is not freedom. Choices are usually decisions  motivated by pleasure and pain, and the  divided mind acts with the sole purpose of getting 'I' into pleasure and out of pain. But the best pleasures are those for which we do not plan, and the worst part of pain is expecting it and trying to get away from it when it has come. You cannot plan to be happy. You can plan to exist, but in themselves  existence and non-existence are neither pleasurable nor painful..."  "In the strictest sense, we cannot actually think about life and reality at all, because this would have to include thinking about thinking, thinking about thinking about thinking, and so *ad infinitum*. One can only attempt a rational, descriptive philosophy of the universe on the assumption that one is totally separate from it. But if you and your thoughts are part of this universe, you cannot stand outside them to describe them. This is why all philosophical and theological systems must ultimately fall apart. To 'know' reality you cannot stand outside and define it; you must enter into it, be it, and feel it.  Speculative philosophy, as we know it in the West, is almost entirely a symptom of the divided mind, of man trying to stand outside himself and his experience in order to verbalize and define it. It is a vicious circle, like everything else which the divided mind attempts."  "The common error of ordinary religious practice is to mistake the symbol for the reality, to look at the finger pointing the way and then to suck it for comfort rather than follow it." 

Lin Chi's words

Lin Chi rejected the religions conventions of Buddhism and the philosophical and scholarly approach to Buddhism teachings. In his approach, Lin Chi stressed spontaneity, absolute freedom and emptiness:

"Many students come to see me from all over the place. Many of them are not free from their entanglement with objective things. I treat them right on the spot. If their trouble is due to grasping hands, I strike there. If their trouble is a loose mouth, I strike them there. If their trouble is hidden behind their eyes, it is there I strike. So far I have not found anyone who can set himself free. This is because they have all been caught up in the useless ways of the old masters. As for me, I do not have one only method which I give to everyone, but I relieve whatever the trouble is and set men free."

"Friends, I tell you this: there is no Buddha, no spiritual path to follow, no training and no realization. What are you so feverishly running after? Putting a head on top of your own head, you blind idiots? Your head is right where it should be. The trouble lies in your not believing in yourselves enough. Because you don't believe in yourselves you are knocked here and there by all the conditions in which you find yourselves. Being enslaved and turned around by objective situations, you have no freedom whatever, you are not masters of yourselves. Stop turning to the outside and don't be attached to my words either. Just cease clinging to the past and hankering after the future. This will be better than ten years' pilgrimage."