365 Buddha PA - Jeff Schmidt [14]
THE SUTRA OF HUI NENG
146.
When you observe your mind with penetration,
Stir not ardent passion or attachment
Lest the devil of desire possess you.
Son, rest at ease and without hope.
HUNDRED THOUSAND SONGS OF MILAREPA
147.
Whatever harm an enemy may do to an enemy, or a hater to a hater, an ill-directed mind inflicts on oneself greater harm.
DHAMMAPADA 42
148.
At first they are called stopping and seeing, to help new learners; later they become concentration and wisdom, roots of enlightenment.
These are only one reality, which seems to have two parts.
YUNG-MING; FIVE HOUSES OF ZEN
149.
It is not that I am careless about beauty, or am ignorant of (the power of) human joys, but only that I see on all the impress of change; therefore my heart is sad and heavy;
If these things were sure of lasting, without the ills of age, disease, and death, then would I too take my fill of love; and to the end find no disgust or sadness. . . .
FO-SHO-HING-TSAN-KING 302-303
150.
So, when a fool does wrong deeds, he does not realize (their evil nature); by his own deeds the stupid man is tormented, like one burnt by fire.
DHAMMAPADA 136
151.
According to the Buddhist tradition, the spiritual path is the process of cutting through our confusion, of uncovering the awakened state of mind. When the awakened state of mind is crowded in by ego and its attendant paranoia, it takes on the character of an underlying instinct. So it is not a matter of building up the awakened state of mind, but rather of burning out the confusions which obstruct it. In the process of burning out these confusions, we discover enlightenment. If the process were otherwise, the awakened state of mind would be a product, dependent upon cause and effect and therefore liable to dissolution.
CHÖGYAM TRUNGPA ; CUTTING THROUGH
SPIRITUAL MATERIALISM
152.
When the ear hears, observe the mind. Does it get caught up and make a story out of the sound? Is it disturbed? You can know this, stay with it, be aware. At times you may want to escape from the sound, but that is not the way out. You must escape through awareness.
AJAHN CHAH; STILL FOREST POOL
153.
When there is grasping, the grasper
Comes into existence.
If he did not grasp,
Then being freed, he would not come into existence.
NĀGĀRJUNA; MŪLAMADHYAMAKA-KĀRIKĀ XXVI, 7
154.
Victory produces hatred; he that is defeated is afflicted with suffering;
He that has renounced both victory and defeat lives in tranquillity and happiness.
DHAMMAPADA 201
155.
If you only believe that Buddha speaks no words, Then the Lotus will blossom in your mouth.
THE SUTRA OF HUI NENG
156.
It is suffering that exists,
suffering that endures,
suffering that disappears.
Nothing but suffering exists.
Nothing but suffering comes to an end.
SAṂYUTTA NIKĀYA V. 10
157.
Bhikkhus, if beings knew, as I know, the result of giving and sharing, they would not eat without having given nor would they allow the stain of meanness to obsess them and take root in their minds. Even if it were their last morsel, their last mouthful, they would not enjoy eating without having shared it, if there were someone to share it with.
ITIVUTTAKA 26
158.
Each individual must personally realize true happiness through the eradication of the mind’s defilements. As suffering is born within one’s own mind, it must be overcome within one’s own mind. None can impart freedom from suffering to another. To accomplish this aim one first has to understand suffering and its cause, and then . . . develop the path leading to release. Insight meditation, or vipassanā-bhāvanā, is the plan of action culminating in final liberation. Apart from the development of insight there is no other way to deliverance from suffering.
MĀTARA RI NĀṆĀRĀMA;
SEVEN CONTEMPLATIONS OF INSIGHT
159.
As sweet as honey, thinks a fool an evil deed, so long as it bears no fruit;
But when it bears