365 Buddha PA - Jeff Schmidt [25]
Set your heart on doing good.
Do it over and over again,
And you will be filled with joy.
DHAMMAPADA 117-118
283.
The charity which unstores wealth leads to returns of well-stored fruit. Giving away our food we get more strength, giving away our clothes we get more beauty. . . .
FO-SHO-HING-TSAN-KING 1516
284.
There is, monks, this one way to the purification of beings, for the overcoming of sorrow and distress, for the disappearance of pain and sadness, for the gaining of the right path, for the realization of Nibbāna: that is to say the four foundations of mindfulness.
What are the four? Here, monks, a monk abides contemplating body as body, ardent, clearly aware and mindful, having put aside hankering and fretting for the world; he abides contemplating feelings as feelings . . . ; he abides contemplating mind as mind . . . ; he abides contemplating mind-objects as mind-objects, ardent, clearly aware and mindful, having put aside hankering and fretting for the world.
DĪGHA NIKĀYA ii 290
285.
Listen to the sound of water. Listen to the water running through chasms and rocks. It is the minor streams that make a loud noise; the great waters flow silently.
The hollow resounds and the full is still. Foolishness is like a half-filled pot; the wise man is a lake full of water.
SUTTA NIPĀTA 720-721
286.
Monks, there are these three elements of escape. What three?
This escape from lusts which is renunciation; this escape from forms which is the formless existence; and this escape from whatsoever has become, is compounded, has arisen by the law of causation, which is making to cease. These are the three elements of escape.
ITIVUTTAKA 72
287.
He becomes one who acts in full awareness when going forward and returning; who acts in full awareness when looking ahead and looking away; who acts in full awareness when flexing and extending his limbs; who acts in full awareness when wearing his robes and carrying his outer robe and bowl; who acts in full awareness when eating, drinking, consuming food, and tasting; who acts in full awareness when defecating and urinating; who acts in full awareness when walking, standing, sitting, falling asleep, waking up, talking, and keeping silent.
MAJJHIMA-NIKĀYA i. 181
288.
The mind is often compared to a horseman and the breath to the horse. A wild and untamed horse is difficult for the rider; a very good and well-trained horse is quite useful. If both rider and horse are extremely well trained and skilled, an excellent combination has been made.
CHÖKYI NYIMA RINPOCHE; UNION OF
MAHAMUDRA AND DZOGCHEN
289.
Just understand that birth-and-death is itself nirvāṇa. There is nothing such as birth and death to be avoided; there is nothing such as nirvāṇa to be sought. Only when you realize this are you free from birth and death.
DŌGEN; MOON IN A DEWDROP
290.
The image of an extinguished fire carried no connotations of annihilation for the early Buddhists. Rather, the aspects of fire that to them had significance for the mind-fire analogy are these: Fire, when burning, is in a state of agitation, dependence, attachment, & entrapment—both clinging & being stuck to its sustenance. Extinguished, it becomes calm, independent, indeterminate, & unattached: It lets go of its sustenance and is released.
ṬHĀNISSARO BHIKKHU; MIND LIKE FIRE UNBOUND
291.
“What do you think about this, sire? When the flame of a great burning mass of fire has gone out, is it possible to point to that flame and say that it is either here or there?”
“O no, revered sir, that flame has stopped, it has disappeared.”
“Even so, sire, the Lord has attained final nibbāna in the element of nibbāna that has no substrate remaining (for future birth); it is not possible to point to the Lord who has gone home and say that he is either here or there; but, sire, it is possible to point to the Lord by means of the body of Dhamma, for Dhamma, sire, was taught by the Lord.”
MILINDAPAÑHA 73
292.
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