365 Buddha PA - Jeff Schmidt [5]
ANGUTTARA- NIKĀYA i .15
34.
Right speech, harmlessness,
Restraint in speaking ill of others,
Moderation in food, at peace in remoteness and solitude,
Devotion to higher meditation.
This is the teaching of the Buddhas.
DHAMMAPADA 185
35.
[W]here there is no more being born or growing old, no more dying, no more falling from one existence and rising up in another, I declare that that end of the world is not by going to be known, seen, or reached. . . . But, . . . I declare not that there is any making an end of Ill without reaching world’s end. Nay, . . . in this very fathom-long body, along with its perceptions and thoughts, I proclaim the world to be, likewise the origin of the world and the making of the world to end, likewise the practice going to the ending of the world.
ANGUTTARA- NIKĀYA ii.48
36.
If you turn your light inwardly, you will find what is esoteric within you.
THE SUTRA OF HUI NENG
37.
Now what, bhikkhus, is the All. It is just the eye and visible objects, the ear and sounds, the nose and odors, the tongue and tastes, the body and tangible objects, the mind and objects of the mind. This, bhikkhus, is called the All.
Now whoever should speak thus: “Setting aside this All I will proclaim another All,” it would be mere talk on his part and on being questioned he would be unable to proceed and in addition, vexation [would] befall him. For what reason? It would not be within his scope, bhikkhus.
SAṂYUTTA NIKĀYA XXXV. 23
38.
If we have . . . presence of mind then whatever work we do will be the very tool which enables us to know right and wrong continually. There’s plenty of time to meditate, we just don’t fully understand the practice, that’s all. While sleeping we breathe, eating we breathe, don’t we? Why don’t we have time to meditate? Wherever we are we breathe. If we think like this then our life has as much value as our breath, wherever we are we have time.
AJAHN CHAH; TASTE OF FREEDOM
39.
What is this true meditation? It is to make everything: coughing, swallowing, waving the arms, motion, stillness, words, action, the evil and the good, prosperity and shame, gain and loss, right and wrong, into one single koan.
HAKUIN; ZEN MASTER HAKUIN
40.
In the face of reality’s illumination
There is neither self nor other,
No duality, no division—void of identity
And yet neither void
Nor not void,
There’s no perceiver at all.
Eh Ma! Until a mountain yogi
Has realized well the meaning of this,
He should not disparage cause and result!
DRINKING THE MOUNTAIN STREAM: SONGS OF
TIBET’S BELOVED SAINT, MILAREPA
41.
All those who suffer in the world do so because of their desire for their own happiness. All those happy in the world are so because of their desire for the happiness of others.
ŚĀNTIDEVA; BODHICARYĀVATĀRA 8.129
42.
For if this “I” is lasting and imperishable, then reason would teach it never can be changed. But now we see the marks of joy and sorrow, what room for constancy then is here?
FO-SHO-HING-TSAN-KING 1370
43.
The king said: ‘Nāgasena, he who escapes reindividualization [rebirth], is it by reasoning that he escapes it?’
‘Both by reasoning, your Majesty, and by wisdom, and by other good qualities.’
‘But are not reasoning and wisdom surely much the same?’
‘Certainly not. Reasoning is one thing, wisdom another. Sheep and goats, oxen and buffaloes, camels and asses have reasoning, but wisdom they have not.’
‘Well put, Nāgasena!’
MILINDAPAÑHA 32
44.
Brief time have sons of men on earth to live.
Let the good man herein much trouble take.
Acting as were his turban all a-blaze.
There is no man to whom death cometh not.
SAṂYUTTA NIKĀYA IV. 1, 9
45.
If the perfection of generosity
Were the alleviation of the world’s poverty,
Then since beings are still starving now
In what manner did the previous Buddhas perfect it?
The perfection of generosity is said to be