365 Buddha PA - Jeff Schmidt [21]
Just as in the autumn a farmer, ploughing with a large plough cuts through all the spreading rootlets as he ploughs; in the same way, bhikkhus, the perceiving of impermanence, developed and frequently practiced, removes all sensual passion . . . removes and abolishes all conceit of ‘I am.’
SAṂYUTTA NIKĀYA XXII. 102
237.
Long is the night to the wakeful; long is the league to the weary; long is saṃsāra to the foolish who know not the Sublime Truth.
DHAMMAPADA 60
238.
There are, bhikkhus, two successive Dhamma-teachings of the Tathāgata, the Arahant, the Fully Enlightened One. What are the two? ‘See evil as evil’—this is the first Dhamma-teaching. ‘Having seen evil as evil, be rid of it, be detached from it, be freed from it’—this is the second Dhamma-teaching.
ITIVUTTAKA 39
239.
The defining characteristic of guarding alertness
In brief is only this:
To examine again and again
The condition of my body and mind.
Therefore I shall put this way of life into actual practice, For what can be achieved by merely talking about it? Will a sick man be benefited
Merely by reading the medical texts?
ŚĀNTIDEVA; BODHICARYĀVATĀRA 5.108-5.109
240.
Eh ma! All things of saṃsāra and nirvāṇa
Don’t exist—yet appear—
Appear—yet are void—why?
DRINKING THE MOUNTAIN STREAM: SONGS OF
TIBET’S BELOVED SAINT, MILAREPA
241.
The king said: ‘You were talking just now of name-and-form. What does “name” mean in that expression, and what “form”?’
‘Whatever is gross therein, that is “form”: whatever is subtle, mental, that is “name.” ’
‘Why is it, Nāgasena, that name is not reborn separately, or form separately?’
‘These conditions, great king, are connected one with the other, and spring into being together.’
‘Give me an illustration.’
‘As a hen, great king, would not get a yoke or an egg-shell separately, but both would arise in one, they two being intimately dependent one on the other; just so, if there were no name there would be no form. What is meant by name in that expression being intimately dependent on what is meant by form, they spring up together. And this is, through time immemorial, their nature.’
MILINDAPAÑHA 49
242.
Considering the harm others do to you
As created by your former deeds, do not anger.
Act such that further suffering will not be created
And your own faults will disappear.
NĀGĀRJUNA; PRECIOUS GARLAND 271
243.
He who entirely cuts off his craving
by drying up its fierce and rapid flow,
—such a monk gives up the here and the beyond,
just as a serpent sheds its worn-out skin.
SUTTA NIPĀTA 3
244.
Monks, there are these three roots of evil. What three?
Lust is a root of evil, hate is a root of evil, delusion is a root of evil. These are the three roots of evil.
ITIVUTTAKA 50
245.
When a tree is burning with fierce flames how can the birds congregate therein? The wise man, who is regarded as an enlightened sage, without this knowledge is ignorant;
Having this knowledge, then true wisdom dawns; without it, there is no enlightenment. To get this wisdom is the one aim, to neglect it is the mistake of life.
FO-SHO-HING-TSAN-KING 1659-1660
246.
Saṃsāra in itself is groundless and unreal;
When you look you find it hard
To define, ungraspable.
Yet when you realize it,
It is Nirvāṇa itself.
All things in themselves are void;
A yogi is attached to nothing.
HUNDRED THOUSAND SONGS OF MILAREPA
247.
He who realizes the Essence of Mind within himself
Knows that the ‘True Mind’ is to be sought apart from phenomena.
If one’s mind is bound by illusive phenomena
Where is Reality to be found, when all phenomena are unreal?
THE SUTRA OF HUI NENG
248.
Do not think lightly of evil, saying, “It will not come to me.” By the constant fall of waterdrops, a pitcher is filled; likewise the unwise person, accumulating evil little by little, becomes full of evil.
Do not think lightly of merit,