Midterm Questions

If someone says to contemplate purity, your nature is already pure. It’s because of deluded
thoughts that reality is obscured. But once you are free of deluded thoughts, your original
nature is pure. If you don’t see that your nature is already pure, and you rouse your mind to
contemplate purity, you create the delusion of purity instead. A delusion has no actual location,
which is how we know what we contemplate is a delusion. And purity has no form. If someone
establishes a form for purity and thinks they have achieved something, those who hold such a
view separate themselves from their own nature and become trapped by purity instead.

What do we mean by the myriadfold transformation body? If we didn’t think, our nature
would be utterly empty. When we think, we transform ourselves. If we think evil thoughts, we
turn into the denizens of hell. If we think good thoughts, we turn into the deities of heaven.
Malice turns us into beasts. Compassion turns us into bodhisattvas. Wisdom transports us to
the higher realms, and ignorance sends us into the lower depths. Our nature is constantly
transforming itself. But deluded people are unaware of this.

Master Shuzan held out his bamboo spatula and asked, "If you call this a bamboo spatula,
you give umbrage (to the principle of Zen). If you call this no bamboo spatula, you violate the
law (of common-sense). What will all of you call this?"

Now what is that Nagasena? Do you mean to say that the hair is Nagasena? 'I don't say that,
great king.' 'Or the hairs on the body, perhaps?' 'Certainly not.' 'Or is it the nails, the teeth, the
skin, the flesh, the nerves, the bones, the marrow, the kidneys, the heart, the liver, the abdomen,
the spleen, the lungs, the larger intestines, the lower intestines, the stomach, the faeces, the bile,
the phlegm, the pus, the blood, the sweat, the fat, the tears, the serum, the saliva, the mucus, the
oil that lubricates the joints, the urine, or the brain, or any or all of these, that is Nagasena?' And
to each of these he answered no.

And Milinda the king replied to Nagasena, and said: 'I have spoken no untruth, reverend Sir.
It is on account of its having all these things -- the pole, and the axle, the wheels, and the
framework, the ropes, the yoke, the spokes, and the goad -- that it comes under the generally
understood term, the designation in common use, of " chariot." ''Very good! Your Majesty has
rightly grasped the meaning of "chariot." And just even so it is on account of all those things
you questioned me about -- the thirty-two kinds of organic matter in a human body, and the
five constituent elements of being -- that I come under the generally understood term, the
designation in common use, of "Nagasena."

And what is the noble truth of suffering? Rebirth is suffering; old age is suffering; death is
suffering; sorrow, lamentation, pain, sadness, and distress are suffering; association with the
disliked is suffering; separation from the liked is suffering; not getting what you wish for is
suffering. In brief, the five grasping aggregates are suffering.

And what is the noble truth of the origin of suffering? It’s the craving that leads to future
rebirth, mixed up with relishing and greed, looking for enjoyment in various different realms.
That is, craving for sensual pleasures, craving for continued existence, and craving to end
existence. But where does that craving arise and where does it settle? Whatever in the world
seems nice and pleasant, it is there that craving arises and settles.

And what is the noble truth of the cessation of suffering? It’s the fading away and cessation of
that very same craving with nothing left over; giving it away, letting it go, releasing it, and not
adhering to it. Whatever in the world seems nice and pleasant, it is there that craving is given
up and ceases.

Whoever thinks this soul can kill or be killed, doesn’t understand. It neither kills, nor is it
killed. It isn’t born; it never dies; it isn’t something that comes into existence and then ceases to
be. It is unborn, eternal, permanent, and primordial; it is not killed when the body is killed. If a
man knows it to be indestructible, eternal, unborn, and imperishable, Partha, how can he be
made to kill? Whom can he kill? Just as a man casts off his worn-out clothes and puts on other
new ones, so the embodied soul casts off its worn-out bodies and takes other new ones

You should attend to your own duty and stand firm, for there is nothing better for a warrior
than a legitimate battle. Happy the warriors who find such a battle, Partha—an open door to
heaven, arrived at by chance. But if you won’t wage this legitimate war, then, forsaking your
duty and your fame, you will have committed a sin. For people will tell of your lasting disgrace;
and to an honored man, disgrace is worse than death. The great warriors will think you
withdrew from the battle out of fear, and though highly regarded by them before, you will be
slighted. Your enemies too will say many unseemly things, disparaging your ability; and what
could be more painful than that? Get up, son of Kunti, and resolve to fight! For you will either
be killed and attain heaven, or you will prevail and enjoy the earth. Make yourself indifferent to
pleasure and pain, profit and loss, victory and defeat, and so gird yourself for battle. In this way
you will incur no evil.

Mentally resign all your actions to me, rely on the yoga attitude, and be intent on and ever
mindful of me. If your thoughts are on me, then through my favor you will overcome all your
difficulties; but if you won’t listen because of your ego, you are done for. When you indulge
your ego and think “I won’t fight,” this resolution of yours is spurious, for nature will force you
to. Fettered by your proper activity, Kauntéya, which is determined by your very nature, you
will do what in your confusion you don’t want to do, even if it be against your will.
in the heart of every being, Árjuna, and by magic power he makes all the beings put in the
machine move about. Go to him alone for refuge with your whole being, Bhárata, and through
his favor you will attain supreme peace, the eternal state. Such is the knowledge I have revealed
to you, more secret than secrecy itself. Consider every bit of it, then do what you want. But
listen also to my supreme advice, the most secret thing of all. I love you very much, so I will tell
you what is good for you. Be mindful of me, be loyal to me, sacrifice for me, and treat me with
respect. I promise you truly you will reach me, for you are dear to me. Relinquish all your
duties* and come to me as your sole refuge; I will deliver you from all evils, don’t worry.

"This self (atman) of yours who is present within but is different from the earth, whom the
earth does not know, whose body is the earth, and who controls the earth from within—he is
the inner controller, the immortal. …
"This self of yours who is present within but is different from the sky, whom the sky does not
know, whose body is the sky, and who controls the sky from within—he is the inner controller,
the immortal...
“This self of yours who is present within but is different from all beings, whom all beings do not
know, whose body is all beings, and who controls all beings from within—he is the inner
controller, the immortal." …
"This self of yours who is present within but is different from the mind, whom the mind does
not know, whose body is the mind, and who controls the mind from within—he is the inner
controller, the immortal. …
"He sees, but he can't be seen; he hears, but he can't be heard; he thinks, but he can't be thought
of; he perceives, but he can't be perceived. Besides him, there is no one who sees, no one who
hears, no one who thinks, and no one who perceives. It is this self of yours who is the inner
controller, the immortal. All besides this is grief."

"Now, as this self (atman) grows steadily weaker and begins to lose consciousness, these vital
functions (prana) throng around him. Taking into himself these particles of light, he descends
back into the heart. When the person connected with sight turns back, the man loses his ability
to perceive visible forms. So people say: 'He's sinking; he can't see!'—'He's sinking; he can't
smell!'—'He's sinking; he can't taste!'—'He's sinking; he can't speak!'—'He's sinking; he can't
hear!'—'He's sinking; he can't think!'—'He's sinking; he can't feel a touch!'—'He's sinking; he
can't perceive!' Then the top of his heart lights up, and with that light the self exits through the
eye or the head or some other part of the body. As he is departing, his lifebreath (prana) departs
with him. And as his lifebreath departs, all his vital functions (prana) depart with it. He then
descends into a state of mere awareness and develops into one who is thus endowed with
perception. Then learning and rites, as well as memory, take hold of him. "It is like this. As a
caterpillar, when it comes to the tip of a blade of grass, reaches out to a new foothold and draws
itself onto it, so the self (atman), after it has knocked down this body and rendered it
unconscious, reaches out to a new foothold and draws itself onto it.

What a man turns out to be depends on how he acts and on how he conducts himself. If his
actions are good, he will turn into something good. If his actions are bad, he will turn into
something bad. A man turns into something good by good action and into something bad by
bad action. And so people say: 'A person here consists simply of desire.' A man resolves in
accordance with his desire, acts in accordance with his resolve, and turns out to be in
accordance with his action. On this point there is the following verse: A man who's attached
goes with his action, to that very place to which his mind and character cling. Reaching the end
of his action, of whatever he has done in this world— From that world he returns back to this
world, back to action." That is the course of a man who desires. "Now, a man who does not
desire—who is without desires, who is freed from desires, whose desires are fulfilled, whose
only desire is his self—-his vital functions (prana) do not depart. Brahman he is, and to brahman
he goes. On this point there is the following verse: When they are all banished, those desires
lurking in one's heart; Then a mortal becomes immortal, and attains brahman in this world.

Now I shall proclaim the heroic deeds of Indra, those foremost deeds that the mace-wielder
performed: He smashed the serpent. He bored out the waters. He split the bellies of the
mountains. He smashed the serpent resting on the mountain—for him Tvaṣṭar had fashioned
the resounding [/sunlike] mace. Like bellowing milk-cows, streaming out, the waters went
straight down to the sea. Acting the bull, he chose for his own the soma. He drank of the
pressed soma among the Trikadrukas [=the Maruts?]. The generous one took up his missile, the
mace. He smashed him, the first-born of serpents. When you, Indra, smashed the first-born of
serpents and then beguiled the wiles of the wily ones, then, giving birth to the sun, the heaven,
and the dawn, since that time you have surely never found a rival. Indra smashed Vr tra
[/Obstacle] the very great obstacle, whose shoulders were spread apart, with his mace, his great
weapon. Like logs hewn apart by an axe, the serpent would lie, embracing the earth [/soaking
the earth (with his blood)]. For, like a drunken non-warrior, he challenged the hard-pressing
great hero whose is the silvery drink [=soma]. (Vr tra) did not withstand the attack of his
weapons. His mouth destroyed by the shattering blow, he whose rival was Indra was
completely crushed.

O Agni, lead us to wealth by an easy path, since you know all the (ritual) patterns, o god.
Keep from us transgression, going its crooked way. Might we offer you the greatest expression
of reverence. O Agni, deliver us anew to the far shore, beyond all hardships, with your
blessings. And become a wide fortress, thick and broad, for us, and luck and lifetime for our
progeny and posterity. O Agni, keep from us afflictions, (so) they will afflict peoples without
Agni’s protection. Renew the earth for us to go easily upon it, o god worthy of the sacrifice,
along with all the immortals. Protect us, Agni, with your unwearying protectors, and when you
blaze here in your own dear seat. Let not fear find your singer, neither now nor later, o
youngest mighty one. Do not release us, Agni, to the evil man, nor to the greedy one, the cheat,
nor to misfortune. Do not hand us over to the toothed one who bites nor to the toothless, nor to
one who does harm, o strong one. One like you, o Agni born of truth, when hymned, will
stretch wide a shield for our body from everyone who seeks to harm or to revile—for you watch
widely over crooked ways, o god. Distinguishing between the two [=sacrificers and nonsacrificers?], you pursue the sons of Manu at the early mealtime, o Agni worthy of the sacrifice.
At the later mealtime you become tractable for Manu, to be groomed like a foal [?] by the firepriests. We have spoke enigmas in his presence—I, the son of Māna, (have spoken them) in the
presence of mighty Agni. May we win a thousand together with the seers. – May we know
refreshment and a community having lively waters.

From this sacrifice, when it was offered in full, the verses and chants were born. Meters were
born from it. The sacrificial formula—from it that was born. From it horses were born and
whatever animals have teeth in both jaws. Cows were born from it. From it were born goats and
sheep. When they apportioned the Man, into how many parts did they arrange him? What was
his mouth? What his two arms? What are said to be his two thighs, his two feet? The brahmin
was his mouth. The ruler was made his two arms. As to his thighs—that is what the freeman
was. From his two feet the servant was born.

The Perfect Man of ancient times made sure that he had it in himself before he tried to give it
to others. When you’re not even sure what you’ve got in yourself, how do you have time to
bother about what some tyrant is doing? “Do you know what it is that destroys virtue and
where wisdom comes from? Virtue is destroyed by fame, and wisdom comes out of wrangling.
Fame is something to beat people down with, and wisdom is a device for wrangling. Both are
evil weapons—not the sort of thing to bring you success. Though your virtue may be great and
your good faith unassailable, if you do not understand men’s spirits, though your fame may be
wide and you do not strive with others, if you do not understand men’s minds but instead
appear before a tyrant and force him to listen to sermons on benevolence and righteousness,
measures and standards—this is simply using other men’s bad points to parade your own
excellence. You will be called a plaguer of others. He who plagues others will be plagued in
turn. You will probably be plagued by this man.

“You must fast!” said Confucius. “I will tell you what that means. Do you think it is easy to
do anything while you have a mind? If you do, Bright Heaven will not sanction you.” Yan Hui
said, “My family is poor. I haven’t drunk wine or eaten any strong foods for several months. So
can I be considered as having fasted?” “That is the fasting one does before a sacrifice, not the
fasting of the mind.” “May I ask what the fasting of the mind is?” Confucius said, “Make your
will one! Don’t listen with your ears, listen with your mind. No, don’t listen with your mind,
but listen with your spirit. Listening stops with the ears, the mind stops with recognition, but
spirit is empty and waits for all things. The Way gathers in emptiness alone. Emptiness is the
fasting of the mind.” Yan Hui said, “Before I heard this, I was certain that I was Hui. But now
that I have heard it, there is no more Hui. Can this be called emptiness?” “That’s all there is to it,”
said Confucius. “Now I will tell you. You may go and play in his bird cage but never be moved
by fame. If he listens, then sing; if not, keep still. Have no gate, no opening, but make oneness
your house and live with what cannot be avoided. Then you will be close to success.

Then along comes the sage, huffing and puffing after benevolence, reaching on tiptoe for
righteousness, and the world for the first time has doubts; mooning and mouthing over his
music, snipping and stitching away at his rites, and the world for the first time is divided. Thus,
if the plain unwrought substance had not been blighted, how would there be any sacrificial
goblets? If the white jade had not been shattered, how would there be any scepters and batons?
If the Way and its Virtue had not been cast aside, how would there be any call for benevolence
and righteousness? If the true form of the inborn nature had not been abandoned, how would
there be any use for rights and music? If the five colors had not confused men, who would
fashion patterns and hues? If the five notes had not confused them, who would try to tune
things by the six tones? That the unwrought substance was blighted in order to fashion
implements— this was the crime of the artisan. That the Way and its Virtue were destroyed in
order to create benevolence and righteousness—this was the fault of the sage.

When horses live on the plain, they eat grass and drink from the streams. Pleased, they
twine their necks together and rub; angry, they turn back to back and kick. This all horses know
how to do. But if you pile poles and yokes on them and line them up in crossbars and shafts,
then they will learn to snap the crossbars, break the yoke, rip the carriage top, champ the bit,
and chew the reins. Thus horses learn how to commit the worst kinds of mischief. This is the
crime of Bo Luo. In the days of He Xu, people stayed home but didn’t know what they were
doing, walked around but didn’t know where they were going. Their mouths crammed with
food, they were merry; drumming on their bellies, they passed the time. This was as much as
they were able to do. Then the sage came along with the crouchings and bendings of rites and
music, which were intended to reform the bodies of the world; with the reaching-for-adangledprize of benevolence and righteousness, which was intended to comfort the hearts of the world.
Then for the first time, people learned to stand on tiptoe and covet knowledge, to fight to the
death over profit, and there was no stopping them. This, in the end, was the fault of the sage.

Warfare is the Way of deception. Therefore, if able, appear unable; if active, appear not
active; if near, appear far; if far, appear near. If they have advantage, entice them; if they are
confused, take them; if they are substantial, prepare for them; if they are strong, avoid them; if
they are angry, disturb them; if they are humble, make them haughty; if they are relaxed, toil
them; if they are united, separate them.

If the general cannot control his temper and sends troops to swarm the walls, one third of
them will be killed, and the city will still not be taken. This is the kind of calamity when laying
siege to a walled city. Therefore, one who is skilled in warfare principles subdues the enemy
without doing battle, takes the enemy’s walled city without attacking, and overthrows the
enemy quickly, without protracted warfare. His aim must be to take All-Under-Heaven intact.
Therefore, weapons will not be blunted, and gains will be intact.

Rather than fill it to the brim by keeping it upright
Better to have stopped in time;
Hammer it to a point
And the sharpness cannot be preserved for ever;
There may be gold and jade to fill a hall
But there is none who can keep them.
To be overbearing when one has wealth and position
Is to bring calamity upon oneself.
To retire when the task is accomplished
Is the way of heaven.

A man is supple and weak when living, but hard and stiff when dead. Grass and trees are
pliant and fragile when living, but dried and shrivelled when dead. Thus the hard and the
strong are the comrades of death; the supple and the weak are the comrades of life.
Therefore a weapon that is strong will not vanquish;
A tree that is strong will suffer the axe.
The strong and big takes the lower position.
The supple and weak takes the higher position.

Govern the state by being straightforward; wage war by being crafty; but win the empire by
not being meddlesome.
How do I know that it is like that? By means of this.
The more taboos there are in the empire The poorer the people;
The more sharpened tools the people have The more benighted the state;
The more skills the people have The further novelties multiply;
The better known the laws and edicts The more thieves and robbers there are.
Hence the sage says,
I take no action and the people are transformed of themselves;
I prefer stillness and the people are rectified of themselves;
I am not meddlesome and the people prosper of themselves;
I am free from desire and the people of themselves become simple like the uncarved block.

Zhonggong asked about humaneness. The Master said, When you go out the door, behave
as though you were going to meet an important guest. When you employ the common people,
do so as though you were conducting an important sacrifice. What you do not want others to do
to you, do not do to others. In the domain, let there be no grievances against you; in the family,
let there be no grievances against you. Zhonggong said, Lacking in cleverness though I am, I
would like, if I may, to honor these words.

When Confucius was among the people of the community, he was mild and deferential, as
though he were unable to speak. When he was in the ancestral temple of the ruler or at court, he
spoke at length, though always in a circumspect manner. At the morning audience, he talked
with the lesser officials in a relaxed and affable way, and talked with the higher officials in a
respectful manner. When the ruler made his appearance, Confucius assumed a reverential
attitude, but one free of constraint. When the ruler summoned him to greet a guest, his face took
on a look of concentration and his pace was solemn. As he bowed and took his place with the
others in line, he clasped his hands first to the left, then to the right, his robe falling front and
back in graceful folds. When he hurried forward, he did so in a dignified manner.