Oriental and Monotheist Wisdom


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Green Book

of Meditations

Volume 3

Oriental and

Monotheist Wisdom

I was not wholly satisfied with my second volume and I wished to further emulate Frangquist and Shelton in collecting a broad selection of instructional meditations from the world religions. Perhaps I should have practiced their silence? In any case, I spent a summer putting together this volume from my favorite books. I don't think I did as good a job as my predecessors, but I think that there are some fascinating pieces nestled inside this volume for you.

I don't have copyright permission on many of these articles. I am not making money off this deal, so I don't feel too bad about this. In fact, I consider it free advertising for the authors. It's probably best if people discovering this copy do not further distribute it. Use your judgment.

The original edition is much different from this one. The Zen Koans, Haiku & Christian Thoughts are the same, but I removed many selections from the Tao of Pooh and the Te of Piglet, because many represented the sole thoughts of Benjamin Hoff (a recent writer) and were not the retold timeless stories of old Taoists (which I kept in this volume). This amounted to about 5 pages being removed out of 40 from the Third Volume. I will put those removed selections into a file on the web-site for observing, but not for downloading. I have recently added all the selections in "Zen and the Gospel," "Scots Gaelic Poems," "Three Random Pieces," "Is God A Taoist?," "Wit and Wisdom of Islam" and "Various Other Quotes." The end result is a more diversity and intriguing stories and Druidical one-liners.

Please enjoy,

Michael Scharding

Big River Grove, Saint Cloud Minnesota

Day 88 of Geamreadh, Year XXXIII of the Reform

January 28th, 1996 c.e.

Printing History

1st Printing 1993

2nd Printing 1996

3rd Printing 2003


Table of Contents

Introductory Materials - 49


Printing History

Table of Contents

The Iron Flute: Zen Koans - 51

Sees His Buddha Nature

Yueh-Shan Holds it

Pai-yuns' Black and White

The Dry Creek

Yueh-shan's Lake

Living Alone

Nan Ch'uan's rejection
Thoughts from Confucius - 54

Haiku Collection - 55

Tao of Pooh - 58

The Stone cutter

The Cork
Te of Piglet - 58

Making the Best of It

Sherlock on Religion

Emperor's Horses


I Have Three Treasures


Live, But Live Well


Samurai's Late Supper

The Gospel According to Zen - 60

Three Sayings of Jesus

Gasan and the Bible

Stringless Harps

Eat when Hungry

Sporting Fish

The Empty Boat

Three in the Morning

Zen Archery

Meshing Nets

The Butterflies of Chuang Tzu - 61

The Dream

What is Acceptable?

The Argument

Happy Fish

Seven Openings

Look Under Your Feet

The Sacred Tortoise

The Frog in the Well

The Caged Sea-bird

Swimming Boatmen

Old Man Falls into Water

Is God A Taoist? - 63

Christian Thoughts - 67

The Bird


Women and Nature

Iron in Our Blood

Original Lilith Myth

Scots Gaelic Poems - 69

The Heron

The Great Artist

Three Random Pieces - 70


A Starfish

The Island with Two Churches

Wit and Wisdom of Islam - 70

The Fool and the King

The Breaking

The Stink of Greed

The Claim


The Muezzin's Call

The Drum

The Majesty of the Sea



The Guest

The Man With the Really Ugly Face

The Mirror

Is it Me?

The Gypsy and His Son

Where There's a Will

The Sermon of Nasrudin

Nasrudin and the Wise Men

First Things First

Whose Shot was That?

The Same Strength

The Value of the Past

Second Thoughts ---------------------------------------73

The Orchard

The Grammarian

Not a Good Pupil

Hidden Depths

The Secret

The Wisdom of Silence

Grateful to Allah


Happiness is Not Where You Seek it

There is More Light Here

The Blind Man and the Lamp

Salt is not Wool

The Trip

Something Fell

The Tax Man


Forgotten Question

Moment in Time

All I Needed was Time

The Short Cut

To Deal with the Enemy
Various Other Quotes - 76

Art, Beauty, and Poetry

Community and Conversation

Custom, Justice, and Law

Death and Fate

Earth and Ecology

Education and Learning

Fear and Freedom

Fools and Humor


Practical Simplicity








Zen Harvest #710

The one

Who's escaped the world

To live in the mountains,

If they are still weary,

Where should they go?

Zen Harvest #217

Today's praise,

Tomorrow's abuse;

It's the Human way.

Weeping and Laughing...

All utter lies.

The Iron Flute

A Zen Buddhist Collection of Koans

Editor's Note: A koan is a short parable or story in which a gleam of Buddhist wisdom is trapped. It is usually followed by short lectures that enlarge and explain further that wisdom. Several teachers comment on each of the following Koans. This book is available on open reserve.

34- Hsueh-feng Sees His Buddha-nature

A monk said to Hsueh-feng, "I understand that a person in the stage of Cravaka sees his Buddha-nature as he sees the moon at night, and a person in the stage of Bodhirattva sees her Buddha nature as he sees the sun at day. Tell me how you see your own Buddha-nature."

For answer Hsueh-feng gave the monk three blows with his stick. The monk went to another teacher, Yen-t'ou, and asked the same thing.

Yen-t'ou, slapped the monk three times.

NYOGEN: If a person studies Buddhism to escape the sufferings of the world, he finds that all suffering is caused by his own greed, anger, and ignorance. As he seeks to avoid these three poisons and to purify his heart, he may see his Buddha-nature as beautiful and as remote as a new moon, but most of the time he misses seeing even this. He is in the stage of Cravaka.

Another person studies Buddhism to save all sentient beings. He realizes the true nature of man, and sees Buddha-nature in every person without exception. Cloud, rain, and snow he sees with sadness, but he does not blame the sun, and at night he knows other parts of the earth have bright daylight. He knows that mankind destroys things foolishly, but can also create and build things wisely. He is a Bodhisattva.

The monk's first statements were all right, but if he really understood them, he would know better than to ask Hsueh-feng about his Buddha-nature. Hsueh-feng tried to bring the monk back from dreamland with his blows, but the monk took his dream to Yen-t'ou, where he received similar treatment. I can imagine his stupid, sleepy face!

10 Yueh-shan Holds It

The governor of a state asked Yueh-shan, "I understand that all beasts possess Sila (precepts), Dhjana (meditation) and Prajna (wisdom)Do you keep the precepts? Do you practice meditation? Have you attained wisdom?"

"This Poor monk has no such junk around here," Yueh-shan replied.

"You must have a very profound teaching" the governor said "but I do not understand it. "

"If you want to hold it," Yueh-shan continued, "you must climb the biggest mountain and sit on the summit or dive into the deepest sea and walk on the bottom. Since you cannot enter even your own bed without a burden on your mind, how can you grasp and hold my Zen?"

NYOGEN: When one keeps the precepts, he can meditate well; when his meditation becomes matured, he attains wisdom. Since these three, Sila, Dhyana, and Prajna, are interrelated and equally essential, no one of the three can be carried as an independent study. But the governor was trying to understand the teaching as he might a civil-service examination. He himself had often selected men who might be deficient in one quality, provided that they were strong in another. What foolish questions to ask Yueh-shan! If a monk is deficient in the precepts, he cannot accomplish his meditation; if his meditation is not complete, he never attains true wisdom. He cannot specialize in any one of the three. Today there are Buddhist students who write books but never practice meditation or lead an ethical life and Zen masters" who lack many of the simpler virtues. Even though they shave their heads, wear yellow robes, and recite the sutras, they never know the true meaning of Dharma. What can you do with these imitators? The governor could not understand Yueh-shan's steep Zen, but when he admitted it, Yueh-shan saw there was hope and proceeded to give him some instruction.

GENRO: Yueh-shan uses the mountain and the sea as an illustration. If you cling to summit or bottom, you will create delusion. How can he hold "it" on the summit or the bottom? The highest summit must not have a top to sit on, and the greatest depth no place to set foot. Even this statement is not expressing the truth. What do you do then? (He turns to the monks.) Go out and work in the garden or chop wood.

FOGAI: Stop! Stop! Don't try to pull an unwilling cat over the carpet. She will scratch and make the matter worse.

NYOGEN: Now! How are you going to express it?

14- Pai-yun's Black and White

Pai-yun, a Zen master of the Sung Dynasty wrote a poem;
Where others dwell,

I do not dwell.

Where others go,

I do not go.

This does not mean to refuse

Association with others;

I only want to make

Black and white distinct.

NYOGEN: Buddhists say that sameness without difference is sameness wrongly conceived and difference without sameness is difference wrongly conceived. My teacher, Shen Shaku, used to illustrate this beautifully, and Dr. D. T. Suzuki has put it into English: "Billows and waves and ripples all surging, swelling and ebbing, yet are they not so many different motions of the eternally self-same body of water?"

The moon is serenely shining in the sky, alone in all the heavens and the entire earth; but when she mirrors herself in the brilliant whiteness of evening dew, which appear like glittering pearls sown upon the earth, how wondrously numerous her images! Is not every one of them complete in its own fashion?"

Zen stays neither in assertion nor denial. It is like a steering wheel turning to the left or to the right to guide the vehicle onward. The master in this story was not insisting on his own course, but was warning students not to cling to one side or the other. He sought only to play the game of life fairly even though he knew the fact of non-individuality.

There are many lodges, clubs, and lecture halls, where all sorts of discourses are delivered, each speaker with an urgent message to give to his audience. You can attend these meetings and enjoy the different opinions and arguments, but I advise you to recall occasionally, "Where others dwell, I do not dwell. Where others go, I do not go." It may save you from nervous strain.

The koan also says, "This does not mean to refuse association with others." We can sympathize with different movements in the world without belonging to any of them. We can welcome visitors from any group and serve them tea, brimful of Zen. Each of you may come and go as you wish.

The koan ends, "I only wanted to make black and white clear." That is to say, we are without color.

40. The Dry Creek

A monk asked Hsueh-feng, "when the old creek of Zen dries out and there is not a drop of water left, what can I see there?" Hsueh-feng answered, "There is the bottomless water, which you cannot see." The monk asked again, "How can one drink that water?" Hsueh-feng replied, "He should not use his mouth to do it."

The monk later went to Chao-Chou and related the dialogue. Chao-Chou said, "If one cannot drink the water with his mouth, he also cannot take it through his nostrils." The monk then repeated the first question, "When the old creek of Zen dries out and there is not a drop of water, what can I see there?" Chao-Chou answered, "The water will taste as bitter as quinine." "What happens to one who drinks that water?" asked the monk. "He will lose his life" came the reply.

When Hsueh-feng heard of the dialogue, he paid homage to Chao-Chou saying, "Chao-Chou is a living Buddha. I should not answer any questions hereafter." From that time on he sent all newcomers to Chao-Chou.

NYOGEN: As long as there remains a faint trace of Zen, the creek has not been completely drained. Each person coming here brings his own particular tinge to add to the stream. When Chao-Chou referred to losing his life, he meant to lose one's self and enter Nirvana. A person who attempts to become a sage must pass through many difficulties, and even at the last he must quench his thirst with bitterness. If YOU do not mind these obstacles, I say, "Go to it."

98. Yueh-shan's Lake

Yueh-shan asked a newly-arrived monk, "Where have you come from?"

FOGAI: Are you enjoying the atmosphere?

The monk answered, "From the Southern Lake."

FOGAI: You give a glimpse of the lake view.

" Is the lake full or not?" inquired Yueh-shan.

FOGAI: Are you still interested in the lake?

"Not yet," the monk replied.

FOGAI: He glanced at the lake. "There has been so much rain, why isn't the lake filled?" Yueh-shan asked.

FOGAI: Yueh-shan invited the monk to see the lake, actually.

The monk remained silent

FOGAI: He must have Drowned.

NYOGEN: Zen monks like to dwell intimately with nature. Most Chinese monasteries were built in the mountains or by a lake. Zen records many dialogues between teacher and monks concerning natural beauty, but there must also be many monks who never asked questions, simply allowing themselves to merge with nature. They are the real supporters of Zen, better than the chatterboxes with all their noise in an empty box.

GENRO: If I were the monk, I would say to Yueh-shan, "I will wait until you have repaired the bottom."

FOGAI: It was fortunate the monk remained silent.

NYOGEN: Genro sometimes sounds like a shyster with unnecessary argument.

GENRO: The thread of Karma runs through all things;

{One can pick up anything as a koan.}

Recognition makes it a barricade.

[If you look behind there is no barricade.]

The poor monk asked about a lake

[Go on! jump in and swim!]

Made an imaginary road to heaven.

[Where are you standing?]

94. Living Alone

A monk came to Yun-chu and asked, "How can I live alone at the top of the mountain?"

FOGAI: You are lost in a cloud.

Yun-chu answered, "Why do you give up your Zen-do in the valley and climb the mountain?"

FOGAI: This is not the way to handle ghosts.

NYOGEN: American friends often ask me how to find the "quiet place to meditate." My usual answer is, "Can you not find a quiet spot in your home?" No matter how busy one's daily life is, he can find certain minutes in which to meditate and a certain place to sit quietly. Merely pining for a quiet place away from his own home is entirely wrong. This monk could not harmonize himself with other monks in the Zen-do and wished to live alone on a mountain peak. Even though Yun-chu cornered the monk with the question, no wonder Fogai thought Yun-chu too lukewarm in his method. If I were Yun-chu, I would demand that the monk tell me where he is at this moment. If he hesitated, I would push him out of the room immediately.

GENRO: If I were Yun-chu, I would say to the monk, "If you do not neglect your own Zen-do, I will allow you to stay on the mountain peak. But how can you stay on the mountain without neglecting your own Zen-do?"

FOGAI: Destroy that Zen-do and that mountain!

NYOGEN: Fogai is like an anarchist. I do not wish to associate with this radical monk. Genro's first remark is splendid. Why did he add the last? Look at my associates!

44. Nan-ch'uan Rejects Both A Monk and Layman

A monk came to Nan-Ch'uan, stood in front of him, and put both hands to his breast. Nan-Ch'uan said, "You are too much of a layman. "The monk then placed his bands palm to palm. "'You are too much of a monk," said Nan-Ch'uan. The monk could not say a word. When another teacher heard of this, he said to his monks, "If were the monk, I would free my hands and walk away backward."

NYOGEN: When the monk came for sanzen, he meant to express his freedom by not conforming to the rules of entering or leaving the Zen-do, but Nan-Ch'uan's first words jolted him so that he changed his attitude. Where was his freedom then? The world is filled with people who are "too much" of this or that, and there are those who think that by being iconoclastic they can express their freedom. They are all bound.

A free person does not display his freedom. He is free, and so passes almost unnoticed. Since he clings to nothing, rules and regulations never bother him. He may bow or walk backwards; it makes no difference.

GENRO: If I were Nan-Ch'uan, I would say to the monk, "You are too much of a dumb-bell," and to the master, who said he would free his hands and walk backward, "You are too much of a crazy man." True emancipation has nothing to hold to, no color to be seen, no sound to be heard.
A free man has nothing in his hands.

He never plans anything, but reacts according to others' actions.

Nan-Ch'uan was such a skillful teacher

He loosed the noose of the monk's own robe.

NYOGEN: Silas Hubbard once said, "As I grow older, I simplify both my science and my religion. Books mean less to me; prayers mean less; potions, pills and drugs mean less; but peace, friendship, love and a life of usefulness mean more . . . infinitely more."

Here we see a good American who learned Zen naturally in his old age. But why should one wait until he is old? Many people do not know how to free themselves from science and religion. The more they study science, the more they create destructive power. Their religions are mere outer garments too heavy where, they walk in the spring breeze.

Books are burdens to them and prayers but their beautiful excuses. They consume potions, pills, and drugs, but they do not decrease their sickness physically or mentally. If they really want peace, friendship, love, and a life of usefulness, they must empty their precious bags of dust and illusions to realize the spirit of freedom, the ideal of this country.

Thoughts from Confucius

Editor's Notes: Confucius helped to stabilize the chaotic Chinese political scene by promoting a new "religion" based on honor and patriarchy. The term "benevolence" is the golden quality of the "gentleman" that is perhaps wisdom of attunement with the Way. The numbers refer to passages in The Analects, which are a collection of sayings of Confucius by his disciples and grand-disciples. I like the Penguin Classics edition of the Analects. I also recommend the writings of Mencius who further built on the Confucian tradition.

Tseng Tzu said, "Every day I examine myself on three counts. In what I have undertaken on another's behalf, have I failed to do my best? IN my dealings with my friends have I failed to be trustworthy in what I say? Have I passed on to others anything that I have not tired out myself?" (I:4)

When the Master went inside the Grand Temple, he asked questions about everything. Someone remarked, "Who said that the son of the man from Tsou understood the rites? When he went inside the Grand Temple, he asked questions about everything."

The Master, on hearing of this, said, "The asking of questions is in itself the correct rite." (III:15)

The Master said, "Virtue never stands alone. It is bound to have neighbours." (IV:25)

The Master said to Tzu-kung, "Who is the better man, you or Hui?"

"How dare I compare myself with Hui? When he is told one thing he understands ten. When I am told one thing I understand only two."

The Master said, "You are not as good as he is. Neither of us is as good as he is." (V:9)

The Master said, "You can tell those who are above average about the best, but not those who are below average." (VI:21)

The Master said, "I never enlighten anyone who has not been driven to distraction by trying to understand a difficulty or who has not got into a frenzy trying to put his ideas into words. When I have pointed out one corner of a square to anyone and he does not come back with the other three, I will not point it out to him a second time." (VII:8)

The Master said, "is benevolence really far away? No sooner do I desire it than it is here." (VII:30)

There were four things the Master refused to have anything to do with: he refused to entertain conjectures or insist on certainty; he refused to be inflexible or egotistical. (IX:4)

The Master said, "I have yet to meet the man who is as fond of virtue as he is of beauty in women." (IX:18)

The Master said, "As in the case of making a mound, if, before the very last basketful, I stop, then I shall have stopped. As in the case of leveling the ground, if, though tipping only one basketful, I am going forward, then I shall be making progress." (IX:19)

The Master said, "One cannot but give assent to exemplary words, but what is important is that one should rectify oneself. One cannot but be pleased with tactful words, but what is important is that one should reform oneself. I can do nothing with the man who gives assent but does not rectify himself or the man who is pleased but does not reform himself." (IX:24)

The Master said, "Make it your guiding principle to do your best for others and to be trustworthy in what you say. Do not accept as friend anyone who is not as good as you. When you make a mistake do not be afraid of mending your ways." (IX:25)

The Master said, "The gentleman helps others to realize what is good in them; he does not help them to realize what is bad in them. The small man does the opposite." (XII:16)

Fan Chi'ih asked about wisdom. The Master said, "Know your fellow men." (XII:22)

Tzu-kung asked about how friends should be treated. The Master said, "Advise them to the best of your ability and guide them properly, but stop when there is no hope of success. Do not asked to be snubbed." (XII23)

Tzeng Tzu said, "A gentleman makes friends through being cultivated, but looks to friends for support in benevolence." (XII:24)

The Master said, "The gentleman agrees with others without being an echo. The small man echoes without being in agreement." (XIII:23)

The Master said, "A man of virtue is sure to be the author of memorable sayings, but the author of memorable sayings is not necessarily virtuous. A benevolent man is sure to possess courage, but a courageous man does not necessarily possess benevolence." (XIV:4)

The Master said, "Men of antiquity studied to improve themselves; men today study to impress others." (XIV:24)

The Master said, "It is not the failure of others to appreciate your abilities that should trouble you, but rather your own lack of them." (XIV:30)

The Master said, "To fail to speak to a man who is capable of being benefited is to let a man go to waste. To speak to a man who is incapable of being benefited is to let one's words go to waste. A wise man let neither men nor words go to waste." (XV:8)

The Master said, "What the gentleman seeks, he seeks within himself; what the small man seeks, he seeks in others." (XV:21)

The Master said, "The gentleman is conscious of his own superiority without being contentious, and comes together with other gentlemen without forming cliques." (XV:22)

The gentleman is devoted to principle but not inflexible in small matters. In instruction there is no separation into categories. There is no point in people taking counsel together who follow different ways. It is enough that the language one uses gets the point across. (XV:37-41)

Confucius said, "Those who are born with knowledge are the highest. Next come those who attain knowledge through study. Next again come those who turn to study after having been vexed by difficulties. The common people, in so far as they make no effort to study even after having been vexed by difficulties, are the lowest." (XVI:9)

The Master said, "Yu, have you heard about the six qualities and the six attendant faults?" "No." "Be seated and I shall tell you. To love benevolence without loving learning is liable to lead to foolishness. To love cleverness without loving learning is liable to lead to deviation from the right path. To love trustworthiness in word without loving learning is liable to lead to harmful behaviour. To love forthrightness without loving learning is liable to lead to intolerance. To love courage without loving learning is liable to lead to insubordination. To love unbending strength without loving learning is liable to lead to indiscipline." (XVII:8)

Tzu-hsia said, "A Man can, indeed, be said to be eager to learn who is conscious, in the course of a day, of what he lacks and who never forgets, in the course of a month, what he has mastered." (XIX:5)

Tzu-hsia said, " Learn widely and be steadfast in your purpose, inquire earnestly and reflect on what is at hand, and there is no need for you to look of benevolence elsewhere." (XIX:6)

Haiku Collection

Editor's Note: The next section of this collection is taken from A Zen Harvest (LOC# BQ 9267 .Z48 1988) by Soiku Shigematsu.

Each time wishing

Beforehand to talk it out

I've never parted from You

Without feeling many words

Autumn coming-

It's almost unnoticed, but

I feel its

Invisible arrival

In the rustling winds. 3.
Rain, hail,

Snow, ice:

All Different, but

They finally meld into

One valley stream. 19.
Over the pond

Every night the moon

Casts its light.

But the water won't be soiled;

The moon won't either. 44.
Nothing seems

So transient as

Human life:

The dew on the petal

Of the morning glory. 64
Should the moon


Rich and poor,

It would never brighten

A poor man's hut. 70.
White face, yellow face,

Ugly or beautiful: it's

Hard to change.

But our mind can be changed,

So set it right. 72.
By their colors

Flowers attract us, but

Soon they fade, fall, and

Finally turn into dust. 74.

To be born

And be unborn is one thing:

Penetrate this fact.

Death is

Illusion. 91
Yes or no,

Good or bad, all

Arguments are gone:

More beautiful tunes come

From pine winds on the hills. 94.
Life is one rest

On the way back from Illusion

To Nirvana;

Let it rain if it rains!

Let winds blow if they blow! 101.

I really love

My barrel-making job;

Connecting each board into

One round barrel. 113.

Walk on deliberately

And you'll surely see the world

Beyond the thousand miles,

Even if you walk

As slow as a cow. 114.
How regrettable!


To return:

Days and months, flowing water,

And Human lives! 120.
Mistaken if you

Think you see the moon

With your own eyes:

You see it with

The light it sheds. 130.
Wisdom, if you

Devise it, is


The true wisdom is

What you never know. 131.
No hesitation anymore!

Having given it all up,

I'm quite ready

To die........ 143.

No parents, no friends,

No children, no wife,

How lonely!

I would rather

Die! 149.
No parents,

No wife,

No children,

No job, no money;

But, no death, thank you. 150.
The wind is you breath;

The open sky, your mind;

The sun, your eye;

Seas and mountains,

Your whole body. 166.
What shall I leave as

A keepsake after I die?

In spring, flowers;

Summer, cuckoos;

Fall, red maple leaves;

Winter, snow. 169.

Woman and man:

They look different

But inside

Their skeletons are

Almost the same. 189.
Were our skins peeled off,

Yours and mine,

Which is you, Which is I? 190.
Cold moon:

Sounds of the bridge

As I walk alone. 191.

Duty and humanity

Are often incompatible:

The road forks

But my body is one. 219.

In the dark

I lost sight of

my shadow;

I've found it again

By the fire I lit. 235.
Coming out of darkness

I'm likely to enter

The Darker path again.

Shine far all over,

Moon on the Mountain edge. 236.
As I stumble on the slope,

My lantern has gone out;

I'm treading all alone

In complete darkness. 282.

When the lantern goes out,

Where, I wonder, does

Its light go?

Darkness is my own

Original house. 408
Love too


Rooted in


And shit. 245

Make your mind

Flexible as water:

Now square,

Now roundup to

The shape of the bowl. 264.
Feeling helpless, I go out

To meet the moon

Only to find every mountain

Veiled with cloud. 268

Never regard this world as

The only one;

The next world

And the one after the next...

All the worlds are here now. 275
Everyone admires

Beautiful flowers in bloom,

But the ones who know

Visit them

After they've fallen. 284
Even strong winds are

Weakened by

Obedient willow twigs;

They'll never

Be broken in the storm. 308
Reverence is

The source of divine favors;

Without it,

Buddhas and wooden clogs are

Only pieces of wood. 322

Good and bad, are the

Reflections in the mirror:

Watch them closely

And you'll know they're

Nothing but yourself. 334

Your parents,


All constituted in Yourself.

Love yourself,

Revere yourself. 374

The Four Gates and Four Schools

Are nothing but one. 386
Whilst everyone

Washes their dirty

Hands and feet,

Few remove

Stains from their minds. 395
Even in the dew

On the tiny blade

Of some nameless grass,

The moon

Will show herself. 420
We wish

Our lives were long

While our hair's

Growing long

Is a nuisance. 423
A person who

Does everything as it

Naturally goes

Gets along easily in

This world and the next. 445
Everything is

A lie in this world

Because even

Death isn't so. 451

The moon reflects

Even on dirty water;

This realized,

Our mind clears up. 461

When the water

In your mind

Clears up

Calm stars can be seen

Reflected on it. 462
Someone else's question,


You can answer;

But, your mind's question,

How can you answer? 538
The jewel

Is in your bosom;

Why look for it


Else? 557
Push aside

Those leaves heaped on

The Old Path;

You'll see the invisible footprints

Of the Sun Goddess. 568

Pine trees in the wind

Don't break;

They always scatter

The snow before it's

Too heavy for their branches. 569

Pine winds,

Moonlight on the field grasses

Are all that I have:


No visitors. 593
So the full moon is admired

Like a well-rounded mind

But once it was a

Sharp-edged crescent. 603

Be round,

Thoroughly round,

Human mind!

Square minds

Often scratch. 604
You may try to be round,

But keep one corner,

O mind,

Otherwise you'll

Slip and roll away. 605
While faithfully throwing their

Shadows to the water,

Flirting with the wind:

Willows by the river. 615

No sound is heard

In the creeks where

Waters run deep;

Shallow streams

Always splash. 618

The man

Who's escaped the world

To live in the mountains,

If he's still weary,

Where should he go? 710

The Tao of Pooh

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