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On the Number 60
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60 in Philosophy & Religion
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| 218) |
Hymn 60 in Book 6 of the
Rig Veda is an invocation to Indra & Agni:
Indra and Agni, these our songs of praise have sounded forth to you: Ye who bring blessings! drink the juice... Indra and Agni, we invoke you both, the Gods, as Friends for friendship, bringing bliss. Indra and Agni, hear his call who worships. with libations poured. Come and enjoy the offerings, drink the sweetly-flavoured Soma juice. | ||||
| 219) |
Hymn 60 in Book 7 of the
Rig Veda
is a song of praise to Mitra-Varuna: 1. When thou, O Sun, this day, arising sinless, shalt speak the truth to Varuna and Mitra, O Aditi, may all the Deities love us, and thou, O Aryaman, while we are singing. 2 Looking on man, O Varuna and Mitra, this Sun ascendeth up by both the pathways, Guardian of all things fixt, of all that moveth, beholding good and evil acts of mortals. 7 They ever vigilant, with eyes that close not, caring for heaven and earth, lead on the thoughtless. Even in the river's bed there is a shallow. across this broad expanse may they conduct us. 11 He who wins favour for his prayer by worship, that he may gain him strength and highest riches, That good man's mind the Mighty Ones will follow: they have brought comfort to his spacious dwelling. 12 This priestly task, Gods! Varuna and Mitra! hath been performed for you at sacrifices. Convey us safely over every peril. Preserve us evermore, ye Gods, with blessings. Rig Veda, Book 7, 60.1-2, 7, 11-12 (circa 1500 B.C.) | ||||
| 220) | The 60th hexagram
of the I Ching: Chieh / Limitation
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| 221) |
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| 222) |
Lao Tzu (604-517 BC),
Hua Hu Ching, Verse 60: The mystical techniques for achieving immortality are revealed only to those who have dissolved all ties to the gross worldly realm of duality, conflict, and dogma. As long as your shallow worldly ambitions exist, the door will not open. Devote yourself to living a virtuous, integrated, selfless life. Refine your energy from gross and heavy to subtle and light. Use the practices of the Integral Way to transform your superficial worldly personality into a profound, divine presence. By going through each stage of development along the Integral Way, you learn to value what is important today in the subtle realm rather than what appears desirable tomorrow in the worldly realm. Then the mystical door will open, and you can join the unruling rulers and uncreating creators of the vast universe. (translated by Brian Walker, Hua Hu Ching: The Unknown Teachings of Lao Tzu, 60 Harper SanFrancisco 1992) | ||||
| 223) |
Verse 60 of Pythagoras's
Golden Verses: They ought not to provoke this, but yield and so escape. Pythagoras (580-500 B.C.), Golden Verses, Verse 60 (translated by A.E.A., Collectanea Hermetica, Vol. V, 1894) reprinted in Percy Bullock, The Dream of Scipio, Aquarian Press, Wellingborough, Northamptonshire, UK, 1983, p. 56 | ||||
| 224) |
Aphorism 60 of
Symbols of Pythagoras: Sepiam ne edito. — Dacier Eat not the cuttle fish. This animal when attacked is able to eject a black fluid which discolours the water around it, in which obscurity, the fish that attack lose its whereabouts. Have no concerns with those who revile when displeased. Pythagoras (580-500 B.C.), Symbols of Pythagoras (translated by Sapere Aude, Collectanea Hermetica, Vol. V, 1894) reprinted in Percy Bullock, The Dream of Scipio, Aquarian Press, Wellingborough, Northamptonshire, UK, 1983, p. 82 | ||||
| 225) |
Section 60 of Plato's
Phaedo— Socrates to Cebes on cultivation of the arts: In the course of my life, I have often had the same dream, appearing in different forms at different times, but always saying the same thing, 'Socrates, practice and cultivate the arts.' In the past I used to think that it was impelling and exhorting me to do what I was actually doing; I mean that the dream, like a spectator encouraging a runner in a race, was urging me on to do what I was doing already, that is, practicing the arts, because philosophy is the greatest of the arts, and I was practicing it. Plato (428-348 BC), Phaedo 60e (360 BC) (trans. Hugh Tredennick), Edited by Edith Hamilton & Huntington Cairns, Plato: The Collected Dialogues, Bollingen Series LXXI, Princeton University Press, 1961, p. 43 | ||||
| 226) |
Section 60 of Plato's
Philebus— Socrates to Protarchus on pleasure & the good: Philebus maintains that pleasure is the proper quest of all living creatures, and that all ought to aim at it; in fact he says that the good for all is pleasure and nothing else, these two terms, pleasure and good, being properly applied to one thing, one single existent. Socrates on the other hand maintains that they are not one thing, but two, in fact as in name; 'good' and 'pleasant' are different from one another, and intelligence has more claim to be ranked as good than pleasure... One who possesses the good permanently, completely, and absolutely, has never any need of anything else; its satisfaction is perfect. Plato (428-348 BC), Philebus 60b-60c (360 BC) (trans. R. Hackforth), Edited by Edith Hamilton & Huntington Cairns, Plato: The Collected Dialogues, Bollingen Series LXXI, Princeton University Press, 1961, p. 1142 | ||||
| 227) |
Section 60 of Plato's
Timaeus— Timaeus to Socrates on the four elements: water, earth, air, fire: As to the kinds of earth, that which is filtered through water passes into stone, in the following manner. The water which mixes with the earth and is broken up in the process changes into air, and taking this form mounts into its own place... But when all the watery part of earth is suddenly drawn out by fire, a more brittle substance is formed to which we give the name of pottery... The compounds of earth and water are not soluble by water, but by fire only, and for this reason. Neither fire nor air melts masses of earth, for their particles, being smaller than the interstices in its structure, have plenty of room to move without forcing their way, and so hey leave the earth unmelted and undissolved, but particles of water, which are larger, force a passage and dissolve and melt the earth. Plato (428-348 BC), Timaeus 60b-60e (360 BC) (trans. Benjamin Jowett), Edited by Edith Hamilton & Huntington Cairns, Plato: The Collected Dialogues, Bollingen Series LXXI, Princeton University Press, 1961, pp. 1185-1186 | ||||
| 228) |
60th Verse of Buddha's
Dhammapada: The Fool Long is the night to a sleepless person; long is the distance of a league to a tired person; long is the circle of rebirths to a fool who does not know the true Law. Buddha, Dhammapada Verse 60 (240 B.C.) (translated by Harischandra Kaviratna, Dhammapada: Wisdom of the Buddha 1971) | ||||
| 229) |
60th Verse of the
Bhagavad Gita (Krishna's lecture to Arjuna on karma yoga): As the Spirit of our mortal body wanders on in childhood, and youth and old age, the Spirit wanders on to a new body: of this the sage has no doubts. (2:17) Bhagavad Gita Chapter 2, Verse 13 [note: 47 verses in Ch. 1] (Translated by Juan Mascaro, Penguin Books, 1962, p. 49) | ||||
| 230) |
60th Verse in Chapter 18 of
Astavakra Gita (Sage Astavakra's dialogue with King Janaka): He who has spontaneous realization of self-conscious is not even in distress like ordinary people while acting in vast lake like heart. Surely he shines as devoid of agitation and devoid of sorrows. Astavakra Gita Chapter 18, Verse 60 (circa 400 B.C.) | ||||
| 231) |
Aphroism 60 Patanjali's
Yoga Sutra: Flowing on by its own potency, established all the same even in the wise, is Love of Life. Vyasa: In all living beings exists the self-benediciton, 'would that I were never to cease. May I live on.' And this self-benediction cannot exist in him who have not experienced the nature of death. And by this the experience of a former life is inferred. This is the affliction of Love of Life, which flows by its own potency. Patanjali (circa 200 B.C.), Yoga Sutra II.9: Aphroism 60 (circa 200 B.C.) translated by Rama Prasada, Munshiram Manoharlal Publishers, New Delhi, 1995, p. 101 | ||||
| 232) |
60th Tetragram of the T'ai Hsüan Ching: Accumulation / Chi September 13 (pm) - September 17:
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| 233) |
Book VII, Section 60 of
Meditations by
Marcus Aurelius (121-180 AD): Whether standing or reclining, control the body's posture by not slouching or sprawling. Just as you can read a person's intelligence and character in his face, you can see them in the way he holds his body. But these appearances should be preserved without conscious effort. (VII.60) New translation of the Meditations by C. Scot Hicks & David V. Hicks Marcus Aurelius, The Emperor's Handbook, Scribner, NY, 2002, p. 87, | ||||
| 234) |
Stanza 60 of Nagarjuna's Seventy Stanzas on Emptiness: A pleasing object does not exist inherently because some persons develop attachments towards it, others develop hatred towards it, and still others develop closed-mindedness towards it. Therefore such qualities of the object are merely created by preconceptions, and these preconceptions also do not exist inherently because they develop from superimposition. Nagarjuna (circa 150-250 A.D.), Seventy Stanzas on Emptiness (translated by David Ross Komito, Snow Lion Publications, Ithaca, NY, 1987, p. 93) | ||||
| 235) |
60th Trigraph of the Ling Ch'i Ching: Ta T'ung / Great Unification The image of penetrating and expanding Three yang destroy yin K'an (water) * True north Oracle: The Milky Way level and smooth, extending in five directions, penetrating to six, I travel in its midst, mounting the clouds and riding dragons. Tung-fang Shuo, Ling Ch'i Ching (circa 222-419) (trans. Ralph D. Sawyer & Mei-Chün Lee Sawyer, 1995, p. 60) | ||||
| 236) |
Text 60 of
On Prayer: 153 Texts of Evagrios the Solitary (345-399 AD) He who prays in spirit and in truth is no longer dependent on created things when honorouring the Creator, but praises Him for and in Himself. The Philokalia (4th-15th century AD), translated by F.E.H. Palmer, Philip Sherrard, & Kallistos Ware, Faber & Faber, London, 1979, p. 62) | ||||
| 237) |
Text 60 of
On the Spiritual Law: 200 Texts of Saint Mark the Ascetic (early 5th century AD) Do good when you remember, and what you forget will be revealed to you; and do not surrender your mind to blind forgetfulness. The Philokalia (4th-15th century AD), translated by F.E.H. Palmer, Philip Sherrard, & Kallistos Ware, Faber & Faber, London, 1979, p. 114) | ||||
| 238) |
Text 60 of
On Watchfulness and Holiness of Saint Hesychios the Priest (8th or 9th century AD) He who does not know the truth cannot truly have faith; for by nature knowledge precedes fatih. What is said in Scripture is said not solely for us to understand, but also for us to act upon. The Philokalia (4th-15th century AD), translated by F.E.H. Palmer, Philip Sherrard, & Kallistos Ware, Faber & Faber, London, 1979, p. 172) | ||||
| 239) |
Text 60 of
On Spiritual Knowledge and Discrimination: 100 Texts of Saint Diadochos of Photiki (400-486 AD) Initiatory joy is one thing, the joy of perfection is another. The first is not exempt from fantasy, while the second has the strength of humility. Between the two joys comes a 'godly sorrow' and active tears; 'For in much wisdom is much knowledge; and he that increases knowledge increases sorrow'...the soul is tested by divine rebuke as in a furnace, and through fervent remembrance of God it actively experiences the joy exempt from fantasy. The Philokalia (4th-15th century AD), translated by F.E.H. Palmer, Philip Sherrard, & Kallistos Ware, Faber & Faber, London, 1979, p. 271) | ||||
| 240) |
Text 60 of
For the Encouragement of the Monks in India who had Written to Him: 100 Texts of Saint John of Karpathos (circa 680 AD) The Psalm says of those who are tempted by thoughts of pleasure, anger, love of praise and the like, that the sun burns them by day and the moon by night. Pray, then, to be sheltered by the cool and refreshing cloud of God's grace, so that you may escape the scorching heat of the enemy. The Philokalia (4th-15th century AD), translated by F.E.H. Palmer, Philip Sherrard, & Kallistos Ware, Faber & Faber, London, 1979, p. 312) | ||||
| 241) |
60th Verse of
Sagathakam in Lankavatara Sutra: Neither an ego, nor a being, nor a person exists in the Skandhas; [there is birth when] the Vijñana is born, and [cessation when] the Vijñana ceases. Last chapter of The Lankavatara Sutra (before 443 AD) (translated from the Sanskrit by D. T. Suzuki, 1932, p. 231) | ||||
| 242) |
In the 99 Names of Allah,
the 60th Name is
Al-Mûeed: The Reproducer, The One who brings back the creatures after death. ["Al-Karim, the Munificent" was listed as the 60th Name of Allah in Arthur Jeffrey, Islam: Muhammad and His Religion (1958), pp. 93-98]. | ||||
| 243) |
Chapter 60 of Mohammed's
Holy Koran is titled "The Examined One" O you who believe! do not take My enemy and your enemy for friends: would you offer them love while they deny what has come to you of the truth,... (60.1) Our Lord! do not make us a trial for those who disbelieve, and forgive us, our Lord! surely Thou art the Mighty, the Wise. (60.5) ... surely Allah is the Self-sufficient, the Praised. (60.6) ... Allah is Powerful; and Allah is Forgiving, Merciful. (60.7) ... surely Allah loves the doers of justice. (60.8) ... ask forgiveness for them from Allah; surely Allah is Forgiving, Merciful. (60.12) Mohammed, Holy Koran Chapter 60 (7th century AD) (translated from by M.H. Shakir, Koran: The Examined One, 1983) | ||||
| 244) |
60th Verse of Chapter 7 in Santideva's Bodhicaryavatara: In the midst of a multitude of passions (kleśa) one should e a thousand times more fierce and as hard to be conquered by the hosts of passion as the lion by herds of antelopes. Santideva's Bodhicaryavatara: Entering the Path of Enlightenment VII.60 (Perfection of Strength) (circa 700 AD) (translated by Marion L. Matics, Macmillan, London, 1970, p. 191); Bodhisattva Path | ||||
| 245) |
Section 60 of Recorded Sayings of Zen Master Joshu: A monk asked, "What is your intention?" The master said, "There is no method to it." Chao Chou (778-897), The Recorded Sayings of Zen Master Joshu translated by James Green, AltaMira Press, Walnut Creek, CA, 1998, p. 30 | ||||
| 246) |
Section 60 of Record of the Chan Master "Gate of the Clouds": Someone asked Yunmen, "What is it like when all powers are exhausted?" The Master said, "Bring me the Buddha Hall; then I'll discuss this with you." The questioner asked, "Isn't that some different matter?" The Master shouted, "Bah! Windbag!" Master Yunmen (864-949), Record of the Chan Master "Gate of the Clouds" translated by Urs App, Kodansha International, NY & Tokyo, 1994, p. 116 | ||||
| 247) |
60th Teaching of Teachings of Quetzalcoatl: [Ce Acatl told them:] "Even more, enjoy the wealth of the one who torments you, the one who makes you pure. For he has placed in you his water of an intense blue, his water of jades, and his cup of turquoise to wash your soul and your life so you will deserve your own existence." Quetzalcoatl Ce Acatl (b. 947 A.D.), Gospel of the Toltecs: The Life & Teachings of Quetzalcoatl, XI.60 by Frank Díaz, Bear & Company, Rochester, VT, 2002, p. 152 | ||||
| 248) |
Case 60 of
Hekiganroku: Ummon's Staff Becomes a Dragon Main Subject: Ummon held out his staff and said to the assembled monks, "The staff has transformed itself into a dragon and swallowed up the universe! Where are the mountains, the rivers, and the great world? Setcho's Verse: The staff has swallowed up the universe. Don't say peach blossoms float on the waters. The fish that gets its tail singed May fail to grasp the mist and clouds. The ones that lie with gills exposed Need not lose heart. My verse is done. But do you really hear me? Only be carefree! Stand unwavering! Why so bewildered? Seventy-two blows are not enoughm I want to give you a hundred and fifty. Setcho (980-1052), Hekiganroku, 60 (Blue Cliff Records) (translated by Katsuki Sekida, Two Zen Classics, 1977, pp. 311-312) | ||||
| 249) |
Chang Tsai (1020-1077),
Correcting Youthful Ignorance, Section 60: The Buddhists do not understand destiny decreed by Heaven and think that the production and annihilation of the universe are due to the elements of existence (dharmas) created by the mind. They regard the small (human consciousness) as the cause of the great (reality), and the secondary as the cause of the fundamental. Whatever they cannot understand thoroughly, they regard as illusion or error. They are indeed [summer insects] which doubt the existence of ice. (Wing-Tsit Chan, A Source Book in Chinese Philosophy, 1963, p. 515) | ||||
| 250) |
Ch'eng Hao (1032-1085),
Selected Sayings,
Section 60: Loyalty and faithfulness are spoken of with reference to man. Essentially, they are concrete principles. (Wing-Tsit Chan, A Source Book in Chinese Philosophy, 1963, p. 540) | ||||
| 251) |
Ch'eng I (1033-1107),
Selected Sayings,
Section 60: Question: Since man's nature is originally clear, why is there obscuration? Answer: This must be investigated and understood. Mencius was correct in saying that man's nature is good. Even Hsün Tzu and Yang Hsiung failed to understand man's nature. Mencius was superior to other Confucianists because he understood mans nature. There is no nature that is not good. Evil is due to capacity. Man's nature is the same as principle, and principle is the same from the sage-emperors Yao and Shun to the common man in the street. Capacity is an endowment from material force. Material force may be clear or turbid. Men endowed with clear material force are wise, while those enowed with turbid material force are stupid. Further question: Can stupidity be changed? Answer: Yes. Confucius said, "The most intelligent and the most stupid do not change." But in principle they can. Only those who ruin themselves and cast themselves away do not change... If they are willing to learn, in principle they can change. (Wing-Tsit Chan, A Source Book in Chinese Philosophy, 1963, pp. 567-568) | ||||
| 252) |
Chapter 60: The Evidence of Accomplishment from Mila Grubum or The Hundred Thousand Songs of Milarepa: At one time when Milarepa was staying at the Sky Castle on Red Rock Mountain Peak, some sheep-owners came from Drin to visit him. They said, "Please give us some instructions that will help our minds." Milarepa replied, "If you want to receive the Dharma, you had better follow my example and first renounce the things that are against it." They asked, "But what are they?". In answer, Milarepa sang: Hearken to me, friends and patrons! An act that has no meaning, Unnatural pretense, and fearless empty talk, are three things against the Dharma Which I have renounced. 'Tis good For you to do the same. The place that inflates one, the group That stirs up quarrels, the status By hypocrisy maintained... The Guru with little knowledge, The disciple with small faith, The brother who keeps little discipline... The wife who always complains, The sons who e'er need punishment, The servant who ever swaggers, Are three things against the Dharma Which I have renounced. 'Tis good For you to do the same. One day a Tantric yogi from Weu came to visit Milarepa and asked, "With what simile would you describe the mind's nature?" In answer, Milarepa sang: This non-arising Mind-Essence cannot Be described by metaphors or signs; This Mind-Essence that cannot Be extinguished is of-described By fools, but those who realize It, explain it by itself. Devoid of "symbolized" and "symbolizer", It is a realm beyond all words and thought. How wondrous is the blessing of my Lineage! Hearing this song, the yogi was awakened from his previous misconceptions, and was confirmed with an irrevocable faith toward Milarepa, who accepted him as a servant-disciple and initiated him with the Instructions. Through practice he eventually became an outstanding & enlightened yogi. Milarepa (1040-1123), The Hundred Thousand Songs of Milarepa, Ch. 28 (translated by Garma C. C. Chang, Shambhala, Boston, 1999, pp. 658-661) | ||||
| 253) |
Aphroism 60 of Guigo's Meditations: It is snare you eat, drink, wear, sleep. All things are a snare. Guiges de Chastel (1083-1137), Meditations of Guigo, Prior of the Charterhouse translated by John J. Jolin, Marquette University Press, Milwaukee, 1951, p. 14 | ||||
| 254) |
Section 60 of Tai Hui's Swampland Flowers— How to Teach: Now that you've obtained outside support, you're thinking that you can put aside human affairs and do Buddhist things all the time with patchrobed monks. Over a long time, as you become especially excellent, you can expect furthermore to conduct detailed examinations with them in your room. You must not tolerate human feelings, or fall into the weeds with them. Instruct them directly with your own provisions, and teach them to awaken and attain for themselves: only then will it be the way venerable adepts help others. If you see them lingering in doubt without comprehending, and so you add footnotes for them, not only do you blind their eyes, but also you lose the proper method of your own family. Tai Hui (1088-1163), Swampland Flowers (Letters and Lectures of Zen Master Ta Hui) Letter to Master Kuei translated by Christopher Cleary, Grove Press, New York, 1977, p. 110 | ||||
| 255) |
Arthur's falcon flies away to the forest in Line 60 of Chapter 6 in Eschenbach's Parzival: Their finest falcon there they lost. Sudden it left them, flying And to the forest hieing. That was because 'twas overfed And from their bait it simply fled. All night with Parzival it stood, Since neither of them knew the wood And with the cold they nearly froze. Wolfram von Eschenbach (1165-1217) Parzival (1195) Book VI: "Parzival at King Arthur's Court", Lines 56-63 (translated by Edwin H. Zeydel & Bayard Quincy Morgan, University of North Carolina, Chapel Hill, 1951, p. 144) | ||||
| 256) |
Section 60 in Chapter II: "The Essentials of Learning" of Chu Hsi's Chin-ssu lu (1175): Question: In order always to be doing something, should we exercise seriousness? Answer: Seriousness is one item in moral cultivation. In order always to be doing something, we must accumulate righteousness. Merely to exercise seriousness without accumulating righteousness amounts to having done nothing. Further Question: Does righteousness not mean to be in accord with principle? Answer: Being in accord with principle has to do with things and affairs. Righteousness has to do with the mind. In moral cultivation, one must exercise seriousness. In handling affairs, one must accumulate righteousness. Chu Hsi (1130-1200), Reflections on Things at Hand (Chin-ssu lu) translated by Wing-Tsit Chan Columbia University Press, NY, 1967, p. 66 | ||||
| 257) |
Section 60
of William of Auvergne's The Trinity, or the First Principle: Therefore, wisdom is not present to him subsequent to the will itself. But it would be present to him subsequently, if it was acquired by him and was not his by essence. Hence, wisdom will be in him essentially. But if his will is acquired, it is necessary that it came to him from his essence or from the outside from another. It is not possible that his will came to him from his essence... Moreover, when the things themselves were not, the maker of them chose that they be rather than ot be; then their being (esse) was necessarily apprehended and known and chosen and willed. They themselves were utterly not, and a non-being can in no sense be the cause of what is. Therefore, they cannot be the cause of the cognition and choice concerning them. Hence, cognition and choice were not acquired through them, nor were they acquired by teh first maker through his essence; therefore, they are not acquired by him. Hence, they are essential to him. William of Auvergne (1180-1249), The Trinity, or the First Principle, Ch. IX (translated by Roland J. Teske & Francis C. Wade, Marquette University Press, Milwaukee, 1989, pp. 101-102) | ||||
| 258) |
Chapter 60 of Rumi's Discourses (Fihi ma fihi): Abu-Bakr was not given preference because of much praying, fasting, and alms-giving. He was revered because of what was in his heart... So the principal thing is love. Now, when you see love in yourself, make it increase and grow more. When you see in yourself "capital", which is the urge to seek, increase it by seeking, as is said, "Blessing is in work." If you don't increase your capital, you will lose it. You are no less than the earth which is altered by working it and turning it over with a spade so that it will yield crops, but if left alone it will turn hard. So when you see the urge to seek within yourslelf, get busy and don't ask what the use of this coming and going is. Just keep going: the use of a man's going to a shop is to say what he needs. God gives no bread to those who idles at home. God created the universe, heavens and earth, the sun and moon and planets, as well as good and evil to remember Him, serve Him and glorify Him. Jelaluddin Rumi (1207-1273) Signs of the Unseen: Discourses of Rumi, Chapter 60 (Translated by W. M. Thackston, Jr., Threshold Books, Putney, VT, 1994, pp. 224-226) | ||||
| 259) |
Letter 60 of The Letters of Marsilio Ficino: Exhortatio ad modestiam et studia literum: An encouragement to modesty and the study of literature Marsilio Ficino to the magnanimous Giuliano de' Medici: greetings. Even if my love for you is such that I cannot be a perfect judge in your affairs, or rather mine, yet Giuliano, since you ask, I shall say what I thinmk. first then, I praise your prudence, because you do not trust your own ability, but consult an older man. For you know how high an opinion everyone holds of himself, through his own self love. Then I praise a natural sweetness in your letter; with only a pen you seem to me to have expressed, like some painters can, the beauty of your eyes and the char of your mouth, just as you always do with your look and your tongue. So press on, Giuliano, sweetest of all. Press on, I beseech you. Cultivate the Tusculan gardens lovingly, as you have already begun. For if you practise licking the Tullian flowers for a year, you will one day strike the divine honey. If I may commend your own to yoiu, may I especially commend Andrea Cambini. Farewell. Marsilio Ficino (1433-1499), Letter to Francesco Marescalchi of Ferrara (6th September, 1474) The Letters of Marsilio Ficino, Vol. I, Shepheard-Walwyn, London, 1975, p. 107 | ||||
| 260) |
Section 60 of Lo Ch'in-shun's Knowledge Painfully Acquired: The successful deployment of troops requires first of all an understanding of circumstances. There are the circumstances of the empire, the circumstances of a given area, and the circumstances of a given battle. Understanding them will lead to success, while failure to understand them leads to defeat, and the benefit and harm involved in success and defeat are incalculable. Lo Ch'in-shun (1465-1547), Knowledge Painfully Acquired or K'un-chih chi translated by Irene Bloom, Columbia University Press, NY, 1987, p. 96 | ||||
| 261) |
Section 60 of Wang Yang Ming's Instructions for Practical Living: The Teacher said: “In trying to master oneself, every selfish thought must be thoroughly and completely wiped out without leaving even an iota. If an iota remains, many evils will come one leading the other.” Wang Yang Ming (1472-1529), Instructions for Practical Living or Ch'uan-hsi lu (1518), I.60 (translated by Wing-tsit Chan, Columbia University Press, NY, 1963, p. 44) | ||||
| 262) | Verse 60 in Book II of Angelus Silesius The Cherubinic Wanderer (1657):
translated by J. E. Crawford Flitch (#249), Angelus Silesius' Cherubinischer Wandersmann George allen & Unwin, London, 1932, p. 106 (German version, IV.38) | ||||
| 263) | Section 60 of Swedenborg's Worlds in Space (1758): When the spirits of Jupiter saw the horses of this world, these looked to me smaller than usual, although they were quite strong and tall. This was due to the idea those spirits had of their own horses. they said that theirs were similar, but much bigger; they run wild in the forests and terrify them when they are sighted, though they do no harm. They also said they feel a naturally ingrained fear of them. This made me think about the cause of their fear. A horse in the spiritual sense means the intellectual faculty formed from factual knowledge; and since they are afraid of developing this faculty by means of knowledge acquired from the world, this makes them afraid. as will be seen in what follows, they are not interested in the factual knowledge which constitutes human learning. Emanuel Swedenborg (1688-1772), The Worlds in Space, 60 (translated from Latin by John Chadwick, Swedenborg Society, London, 1997, p. 39-40) | ||||
| 264) | Section 60 of Sage Ninomiya's Evening Talks:
The Spirit of Independence In the Analects of Confucius, there is a passage which says that when the ruler is sincere, the ruled trust him. A child puts what it prizes most in charge of its mother never doubting it will be safeguarded. This it does because the child is conscious of the sincerity of its mother... When you consider yourself as having descended from heaven all alone upon undeveloped land at the beginning of the world, you feel refreshed and invigorated as if you had cleaned your body with running water. In every thing once you have made up your mind in this way, you will have have no spirit of dependance, no mean, cowardly mind, will not feel envious of anything and as your mind is clean and pure, you are certain to achieve whatever object you have in view. This frame of mind is at the root of success and is the secret of my teaching. Once you have it, it is very easy to restore prosperity to a dilapidated village or to resuscitate a ruined family. It is only this spirit that counts in accomplishing such tasks. Sontoku Ninomiya (1787-1856), Sage Ninomiya's Evening Talks, Section 60 translated by Isoh Yamagata from Ninomiya-Ô Yawa, Tokuno Kyokai, Tokyo, 1937, pp. 118-119) | ||||
| 265) |
"The Symbol of the Fourth Dimension" is the title of Chapter 60 in Franklin Merell-Wolff's Pathways through to Space (1936)
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| 266) |
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Chapter 60 of Wei Wu Wei's Ask the Awakened (1963)
is "Testamentary":The ultimate teaching of the Buddha— the Prajnaparamita— tells us quite definitely if not clearly what is required of us. Either this message cannot be or should not be imparted simply and directly. This teaching seems to be that no kind of reality exists or could exist, that it is only an idea and that it constitutes an impassable barrier around us... In pure negation there is no object, and without an object there can be no subject: one is no longer. It is just that which we have to understand— that we are not. Once that is understood, perhaps then it will be possible once more to see mountains as mountains and rivers as rivers, but in a perspective that was not available before. How is that? At the limit of our present comprehension there seems to be pure consciousness, called the One-Mind or No-Mind in Buddhism, and the Self or Atma in Vedanta. As we have seen, this is void— 'the' Void if you must make an entity of it. But this 'empty' consciousness manifests, and this manifestation is the objectivisation of subjectivity which consciousness inevitably is... On the path to enlightenment we perceive: (1) the world— referred to as 'mountains and rivers'— as real; (2) later, we perceive them as consciousness itself, manifesting as 'mountains and rivers', that is to say as heretofore but with difference of perspective. But this third perception is not a perception of reality: it is still phenomenal, a conceptualised perception. But knowing ourselves as this still conceptual pure consciousness is already to know ourselves as void— because it is void; it is nevertheless to know ourselves as not being anything that is 'positive', 'real', or 'personal'. There could not be any 'we' in pure consciousness that is void. Pure consciousness is not anything but a way of indicating that into which all ideas of separate selfdom must necessarily dissolve. It is the solvent, the catalyser of our conceptual notion of being— for once 'we' know ourselves to be that, 'we' are not any longer. Wei Wu Wei (1895-1986), Ask the Awakened (1963), pp. 190-191 | ||||
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"The Pendulum Of Emotion" is Lesson 60of Subramuniyaswami's Merging with Siva (1999): Man, awareness, seeks happiness, and when he finds happiness, he often finds fault with it, and then he becomes aware in unhappy areas of the mind. This gives him the power to seek happiness again. Man finds fault with happiness and begins to look for something better. In looking for something better, he becomes selfish, greedy, unhappy, and finally he attains what he thinks will make him happy. He finds that it does not, and this makes him again unhappy, and he goes on through life like this. That is the cycle of awareness traveling through the instinctive-intellectual areas of the mind. Therefore, when you are unhappy, don't feel unhappy about it! And when you become happy, know that the pendulum of awareness will eventually swing to its counter side. This is the natural and the normal cycle of awareness. When you are feeling unhappy and you feel unhappy because you are unhappy, and you feel rather ill all over, sit down and breathe deeply. Try to control your individual awareness and become aware of an area of the mind that is always buoyant and happy. Be gentle with your awareness. Realize that you are not the unhappy area of the mind that you are aware of. Whatever was the cause of your unhappiness doesn't really matter, because the powerful radiance within the lotus of the heart knows nothing of this unhappy area of the mind. You will be surprised at how quickly your awareness will move from the unhappy area of the mind, seemingly rejuvenate itself and become joyous again at the very thought of the Self God within the lotus of your heart. Satguru Sivaya Subramuniyaswami (1927-2001) Merging with Siva: Hinduism's Contemporary Metaphysics Himalayan Academy, Kapaa, Hawaii, 1999 | ||||
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Chapter 60 of Zen Master Seung Sahn's Dropping Ashes on the Buddha is titled "What Nature Is Saying to You": Soen-sa said, "What is this thing that you call the self? When you understand what it is, you will have returned to an intuitive oneness with nature, that nature is the Buddha, who is preaching to us at every moment. I hope that all of you will be able to hear what nature is saying to you."... A student asked, "Why do some see and others not?" Soen-sa said, "In the past, you have sown certain seeds that now result in your encountering Buddhism. Not only that— some people come here only once, while others stay and practice very earnestly. When you practice Zen earnestly, you are burning up the karma that binds you to ignorance. In Japanese the word for 'earnest' means 'to heat up the heart'. If you heat up your heart, this karma, which is like a block of ice, melts and becomes liquid. And if you keep up heating it, it becomes steam and evaporates into space. Those people who practice come to melt their hindrances and attachments. Why do they practice? Because it is their karma to practice, just as it is other people's karma not to practice. Man's discriminating thoughts build up a great thought-mass in his mind, and that is what he mistakenly regards as his real self. In fact, it is a mental construction based on ignorance. The purpose of Zen meditation is to dissolve this thought-mass. What is finally left is the real self. You enter into the world of the selfless. And if you don't stop there, if you don't think about this realm or cling to it, you will continue in your practice until you become one with the Absolute. The first student said, "What do you mean by the Absolute?" Soen-sa said, "Where does that question come from?" The student was silent. Soen-sa said, "That is the Absolute." "I don't understand." "No matter how much I talk about it, you won't understand. The Absolute is precisely something you can't understand. If it could be understood, it wouldn't be the Absolute." "Then why do you talk about it?" "It is because I talk about it that you ask questions. That is how I teach, and how you learn." Seung Sahn (born 1927), Dropping Ashes on the Buddha: The Teaching of Zen Master Seung Sahn, Edited by Stephen Mitchell, Grove Press, New York, 1976, pp. 132-134 | ||||
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Koan 60 of Zen Master Seung Sahn—The True Meaning of the Cypress Tree in the Garden:
A long time ago in China, someone asked Zen Master Joju, | ||||
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