365 Buddha PA - Jeff Schmidt [16]
Understanding this, the monk, the disciple of the Buddha,
Should not delight in worldly gain, but should devote himself to solitude.
DHAMMAPADA 75
172.
Traditionally the Eightfold Path is taught with eight steps such as Right Understanding, Right Speech, Right Concentration, and so forth. But the true Eightfold Path is within us—two eyes, two ears, two nostrils, a tongue, and a body. These eight doors are our entire Path and the mind is the one that walks on the Path. Know these doors, examine them, and all the dharmas will be revealed.
AJAHN CHAH; STILL FOREST POOL
173.
The king said: ‘By what, Nāgasena, does one recollect what is past and done long ago?’
‘By memory.’
‘But is it not by the mind, [rather than] by the memory, that we recollect?’
‘Do you recollect any business, O king, that you have done and then forgotten?’
‘Yes.’
‘What then? Were you then without a mind?’
‘No. But my memory failed me.’
‘Then why do you say that it is by the mind, not by the memory, that we recollect?’
‘Very good, Nāgasena!’
MILINDAPAÑHA 77
174.
Take no pleasure in worldly talk;
Take delight in what passes beyond the world.
Cause good qualities to grow in others
In the same way (you wish them) for yourself.
NĀGĀRJUNA; PRECIOUS GARLAND 266
175.
Right meditation is not escapism; it is not meant to provide hiding-places for temporary oblivion. Realistic meditation has the purpose of training the mind to face, to understand and to conquer this very world in which we live.
NYANAPONIKA THERA; POWER OF MINDFULNESS
176.
He who has burned out his evil thoughts,
entirely cut them off within his heart,
—such a monk gives up the here and the beyond,
just as a serpent sheds its worn-out skin.
SUTTA NIPĀTA 7
177.
The action of subject and object are all dissolved in the sphere of the clear light,
By definitely knowing that causation is emptiness.
Then the subject and object are eliminated.
HUNDRED THOUSAND SONGS: SELECTIONS FROM MILAREPA,
POET-SAINT OF TIBET
178.
Speak not harshly to anyone. Those thus addressed will retort. Painful, indeed, is vindictive speech. Blows in exchange may bruise you.
If, like a cracked gong, you silence yourself, you have already attained Nibbāna: no vindictiveness will be found in you.
DHAMMAPADA 133-134
179.
Greed, I say, is a great flood; it is a whirlpool sucking one down, a constant yearning, seeking a hold, continually in movement; difficult to cross is the morass of sensual desire. A sage does not deviate from truth, a brāhmaṇa stands on firm ground; renouncing all, he is truly called ‘calmed.’
SUTTA NIPĀTA 945-946
180.
Going along in company together, a wise man
Must mix with other foolish persons.
But on seeing what is wrongful he abandons them.
As a full-fledged heron leaves the marshy ground.
UDĀNA 8.7
181.
This fundamental consciousness
In itself is nothing at all.
In the voidness of reality
Lack of realizer and realized is realized,
Lack of seer and seen is seen,
Lack of knower and known is known,
Lack of perceiver and percept is perceived.
DRINKING THE MOUNTAIN STREAM: SONGS OF
TIBET’S BELOVED SAINT, MILAREPA
182.
Now you have seen the true doctrine, your guileless heart loves to exercise its charity, for wealth and money are inconstant treasures, ’twere better quickly to bestow such things on others.
FO-SHO-HING-TSAN-KING 1502
183.
Few among men cross over to the further shore; the multitudes who remain run to and fro on this shore.
Those who live according to the Dhamma which has been well proclaimed (by the Buddha) will cross over the impassable realm of death to the further shore.
DHAMMAPADA 85-86
184.
All the harm with which this world is rife,
All fear and suffering that there is,
Clinging to the “I” has caused it!
What am I to do with this great demon?
If this “I” is not relinquished wholly,
Sorrow likewise cannot be avoided.
For if he does not keep away from fire,
A man