365 Buddha PA - Jeff Schmidt [18]
ANGUTTARA-NIKĀYA i.15
200.
Fools and reificationists who perceive
The existence and nonexistence
Of objects
Do not see the pacification of objectification.
NĀGĀRJUNA ; MŪLAMADHYAMAKA-KĀRIKĀV, 8
201.
Wisdom comes out in the village of infinite nothingness; spirituality is found in the realm of unfathomability. Where dragons and elephants tread is not within the capability of asses.
FA-YEN; FIVE HOUSES OF ZEN
202.
So within this mountain-wall of old age, birth, disease, and death, there is no escape for the world. Only by considering and practicing the true law can we escape from this sorrow-piled mountain.
FO-SHO-HING-TSAN-KING 1644
203.
Although wishing to be rid of misery,
They run towards misery itself.
Although wishing to have happiness,
Like an enemy they ignorantly destroy it.
ŚĀNTIDEVA; BODHICARYĀVATĀRA 1.28
204.
Though one should conquer a thousand times a thousand men in battle,
Yet would he be the mightiest conqueror who should conquer one, himself.
DHAMMAPADA 103
205.
I prostrate to Gautama
Who through compassion
Taught the true doctrine,
Which leads to the relinquishing of all views.
NĀGĀRJUNA; MŪLAMADHYAMAKA-KĀRIKĀ XXVII, 30
206.
The king said: ‘Where there is no transmigration, Nāgasena, can there be rebirth?’
‘Yes, there can.’
‘But how can that be? Give me an illustration.’
‘Suppose a man, O king, were to light a lamp from another lamp, can it be said that the one transmigrates from, or to, the other?’
‘Certainly not.’
‘Just so, great king, is rebirth without transmigration.’
‘Give me a further illustration.’
‘Do you recollect, great king, having learnt, when you were a boy, some verse or other from your teacher?’
‘Yes, I recollect that.’
‘Well then, did that verse transmigrate from your teacher?’
‘Certainly not.’
‘Just so, great king, is rebirth without transmigration.’
‘Very good, Nāgasena!’
MILINDAPAÑHA 71
207.
Those who wish to guard their practice
Should very attentively guard their minds
For those who do not guard their minds
Will be unable to guard their practice.
ŚĀNTIDEVA; BODHICARYĀVATĀRA 5.1
208.
If you are happy in meditating on your self-mind,
You should know that disturbing thoughts are a manifestation of the mind.
Therefore, identify your self with the mind essence.
HUNDRED THOUSAND SONGS: SELECTIONS FROM
MILAREPA, POET-SAINT OF TIBET
209.
Q: I can observe anger and work with greed, but how does one observe delusion?
A: You’re riding a horse and asking “Where’s the horse?” Pay attention.
AJAHN CHAH; STILL FOREST POOL
210.
Arise! Sit up!
What advantage is there in your sleeping;
What sleep is there to those who are afflicted by disease,
Pierced by the arrow of suffering?
SUTTA NIPĀTA 331
211.
Have you ever seen a wheat or barley field in late summer? Sometimes, when the crops have grown nicely and the heads of the plants are rich with grain, the tops bend over. The stalks of the plants can’t hold those rich heads of grain upright. And when the plant does not produce a full head of grain, it stands very straight as the breeze blows over it. This means that the heads are almost empty. Plants that are empty of grain will naturally stand higher and plants that are rich with grain will bend over. Actually, it is much the same with us.
SERMEY GESHE LOBSANG THARCHIN; ESSENCE
OF MAHAYANA LOJONG PRACTICE
212.
The real basis of Buddhism is full knowledge of the truth of reality. If one knows this truth then no teaching is necessary. If one doesn’t know, even if he listens to the teaching, he doesn’t really hear.
AJAHN CHAH; TASTE OF FREEDOM
213.
A man was rowing his boat upstream on a very misty morning. Suddenly, he saw another boat coming downstream, not trying to avoid him. It was coming straight at him. He shouted, “Be careful! Be careful!” but the boat came right into him, and his boat was almost sunk. The man became very angry, and began to shout at the other person, to give