365 Buddha PA - Jeff Schmidt [13]
FO-SHO-HING-TSAN-KING 339
132.
One sees pleasure as suffering
And sees pain as a dart.
One sees as impermanent the peaceful feeling
That is neither pleasant nor painful.
Such a bhikkhu who sees rightly
Is thereby well released.
Accomplished in knowledge, at peace,
That sage has overcome all bonds.
ITIVUTTAKA 53
133.
[T]he want of faith (doubt) is the engulfing sea, the presence of disorderly belief is the rolling flood,
The tide of lust carries away the world; involved in its eddies there is no escape; wisdom is the handy boat, reflection is the hold-fast.
FO-SHO-HING-TSAN-KING 1664-1665
134.
He who knows that his body is like foam, he who clearly comprehends that it is of the nature of a mirage,
Such a man will break the flower-tipped arrows of Māra and will go where the King of Death will not see him.
DHAMMAPADA 46
135.
Without realizing the unity of Bliss and Void,
Even though on the Void you meditate,
You practice only Nihilism.
HUNDRED THOUSAND SONGS OF MILAREPA
136.
Crookedness and truth (straightness) are in their nature opposite and cannot dwell together more than frost and fire; for one who has become religious, and practices the way of straight behavior, a false and crooked way of speech is not becoming.
FO-SHO-HING-TSAN-KING 2055
137.
Even if you are a monk, if your practice of the Way is not intense, if your aspiration is not pure, how are you any different from a layman? Again, even if you are a layman, if your aspiration is intense and your conduct wise, why is this any different from being a monk?
HAKUIN; ZEN MASTER HAKUIN
138.
Having drunk the sweetness of solitude and also the sweetness of tranquility, one becomes free from fear and wrongdoing while drinking the sweetness of the joy of truth.
SUTTA NIPĀTA 257
139.
[The] defilements are like a cat. If you feed it, it will keep coming around. Stop feeding it, and eventually it will not bother to come around any more.
AJAHN CHAH; STILL FOREST POOL
140.
We who are like senseless children
Shrink from suffering, but love its causes.
We hurt ourselves; our pain is self-inflicted!
Why should others be the object of our anger?
ŚĀNTIDEVA; BODHICARYĀVATĀRA 6.45
141.
You and I come forth as possibilities of essential nature, alone and independent as stars, yet reflecting and being reflected by all things. My life and yours are the unfolding realization of total aloneness and total intimacy. The self is completely autonomous, yet exists only in resonance with all other selves.
ROBERT AITKEN; MIND OF CLOVER
142.
The lily growing on the tranquil lake, in its midst harbors countless noisome insects; and so the towering abode of the rich is the house of calamity; the wise will not dwell therein.
FO-SHO-HING-TSAN-KING 719
143.
“We Samanas seek release from the Self, O Illustrious One. If I were one of your followers, I fear that it would only be on the surface, that I would deceive myself that I was at peace and had attained salvation, while in truth the Self would continue to live and grow, for it would have been transformed into your teachings, into my allegiance and love for you and for the community of the monks.”
Half smiling, with imperturbable brightness and friendliness, the Buddha looked steadily at the stranger and dismissed him with a hardly visible gesture.
“You are clever, O Samana,” said the Illustrious One, “you know how to speak cleverly, my friend. Be on your guard against too much cleverness.”
The Buddha walked away and his look and half-smile remained imprinted on Siddhartha’s memory forever.
HERMANN HESSE; SIDDHARTHA
144.
One who studies and doesn’t practice is like a ladle in a soup pot. It’s in the pot every day but it doesn’t know the flavor of the soup. If you don’t practice, even if you study till the day you die, you won’t know the taste of freedom!
AJAHN CHAH; TASTE OF FREEDOM
145.
To meditate means to realize