365 Buddha PA - Jeff Schmidt [8]
72.
And what, monks, is Right View? It is, monks, the knowledge of suffering, the knowledge of the origin of suffering, the knowledge of the cessation of suffering, and the knowledge of the way of practice leading to the cessation of suffering. This is called Right View.
DĪGHA NIKĀYA ii 311-312
73.
Where there is dependence, there is instability, where there is no dependence, there is no instability, where there is no instability, there is quietude, where there is quietude, there is no desire, where there is no desire, there is no coming and going, where there is no coming or going, there is no birth or death, where there is no birth or death, there is neither this world nor that world, nor both: that is the end of sorrow.
UDĀNA 8.4
74.
Fundamentally, the no-thought of the clover and the no-thought of Śākyamuni are the same. They come forth, and their response to circumstances is to give nourishment. No-thought comes forth here as clover, there as Śākyamuni. Single, universal nature appears like this in the world. We identify clover here and Śākyamuni there, and acknowledge that the two are very different indeed. The clover produces pollen for the bees without a thought; Śākyamuni twirls a flower before his assembly without a thought. But clover cannot call a meeting. Śākyamuni cannot metabolize nutrients directly from the soil.
ROBERT AITKEN; MIND OF CLOVER
75.
That which has form emerges from that which has no form; that which has no form emerges from that which has form. Therefore the path of supreme spirituality cannot be sought in being and cannot be fathomed in nonbeing; it cannot be lost through movement and cannot be gained through stillness.
MING-CHIAO; FIVE HOUSES OF ZEN
76.
This body, bhikkhus, is perishable, consciousness is of a nature to dissolve, and all objects of clinging are impermanent, suffering and subject to change.
ITIVUTTAKA 77
77.
A man born in the world, by proper thought comes to delight in goodness, he recognizes the impermanence of wealth and beauty, and looks upon religion as his best ornament.
FO-SHO-HING-TSAN-KING 1774
78.
So don’t be in a hurry and try to push or rush your practice. Do your meditation gently and gradually step by step. In regard to peacefulness, if you become peaceful, then accept it; if you don’t become peaceful, then accept that also. That’s the nature of the mind. We must find our own practice and persistently keep at it.
AJAHN CHAH; BODHINYĀNA
79.
Here he suffers; after death he suffers: the evildoer suffers in both places.
He suffers, he is afflicted, seeing the impurity of his own past deeds.
Here he rejoices; after death he rejoices: he that has done good works rejoices in both places.
He rejoices, he rejoices exceedingly, seeing the purity of his own past deeds.
DHAMMAPADA 15-16
80.
To study the Buddha way is to study oneself. To study oneself is to forget oneself. To forget oneself is to be enlightened by the myriad dharmas. To be enlightened by the myriad dharmas is to bring about the dropping away of body and mind of both oneself and others. The traces of enlightenment come to an end, and this traceless enlightenment is continued endlessly.
DŌGEN; FLOWERS FALL (SHŌBŌGENZŌ GENJŌKŌAN)
81.
Every single thing arises from the evil mind, sang the Sage. So there is nothing dangerous in the three worlds other than the mind.
ŚĀNTIDEVA; BODHICARYĀVATĀRA 5.8
82.
Most people never realize that all of us here shall one day perish. But those who do realize that truth settle their quarrels peacefully.
DHAMMAPADA 6
83.
Happy is he who lives contented in solitude, is well-versed in the Doctrine and who has realized it. Happy is he who lives in this world free from ill-will, and is benevolent towards all beings. Happy is he who lives in this world free from passion, has overcome sensual enjoyment, and who has attained mastership over the conceit of “I am.” This indeed is the highest happiness.
UDĀNA 2.1
84.
Now there is cure