365 Buddha PA - Jeff Schmidt [9]
MILINDAPAÑHA 76
85.
In whom there dwells no self-deception and no pride, Whose lust and selfishness are gone, who is desireless, Whose wrath is put away, whose self hath cool become—He is a brahmin, he [is] a recluse, he is a monk.
UDĀNA 3.6
86.
He who seeks happiness should withdraw the arrow: his own lamentations, longings and grief. With the arrow withdrawn, unattached, he would attain to peace of mind; and when all sorrow has been transcended he is sorrow-free and has realized Nibbāna.
SUTTA NIPĀTA 592-593
87.
You yourself have no color or form.
If sent you won’t go.
If restrained you don’t stay.
If looked for you can’t be seen.
If grasped for you can’t be caught.
DRINKING THE MOUNTAIN STREAM: SONGS OF
TIBET’S BELOVED SAINT, MILAREPA
88.
It is not proper to watch other people. This will not help your practice. If you are annoyed, watch the annoyance in your own mind. If others’ discipline is bad or they are not good monks, this is not for you to judge. You will not discover wisdom watching others. Monks’ discipline is a tool to use for your own meditation. It is not a weapon to use to criticize or find fault. No one can do your practice for you, nor can you do practice for anyone else. Just be mindful of your own doings. This is the way to practice.
AJAHN CHAH; BODHINYĀNA
89.
Yet how painfully do men scheme after wealth, difficult to acquire, easy to dissipate, as that which is got in a dream, how can the wise man hoard up (such trash)!
FO-SHO-HING-TSAN-KING 867
90.
[O]nce a Westerner had come to Wat Pah Pong and asked [Ahjahn Chah] if he was an Arhat. Ahjahn Chah told him, your question is a question to be answered. I will answer it like this: I am like a tree in the forest. Birds come to the tree, they sit on its branches and eat its fruit. To the birds the fruit may be sweet or sour or whatever. But the tree doesn’t know anything about it. The birds say sweet or they say sour—from the tree’s point of view this is just the chattering of the birds.
PAUL BREITER; VENERABLE FATHER
91.
“I have children; I have wealth.”
These are the empty claims of an unwise man.
If he cannot call himself his own,
How can he then claim children and wealth as his own?
DHAMMAPADA 62
92.
Ill-governed feelings (senses), like the horse, run wild through all the six domains of sense, bringing upon us in the present world unhappiness, and in the next, birth in an evil way.
So, like the horse ill-broken, these land us in the ditch; therefore the wise and prudent man will not allow his senses license.
For these senses (organs of sense) are, indeed, our greatest foes, causes of misery; for men enamored thus by sensuous things cause all their miseries to recur.
FO-SHO-HING-TSAN-KING 2029-2031
93.
Renunciation is realizing that nostalgia for saṃsāra is full of shit.
CHÖGYAM TRUNGPA; QUOTED IN WISDOM OF NO ESCAPE
94.
When people of the world hear it said that the Buddhas transmit the Doctrine of the Mind, they suppose that there is something to be attained or realized apart from Mind, and thereupon they use Mind to seek the Dharma, not knowing that Mind and the object of their search are one.
HUANG PO; ZEN TEACHING OF HUANG PO
95.
The victorious ones have said
That emptiness is the relinquishing of all views.
For whomever emptiness is a view,
That one will accomplish nothing.
NĀGĀRJUNA; MŪLAMADHYAMAKA-KĀRIKĀ XIII, 8
96.
Herein, Bāhiya, you should train yourself thus: ‘In the seen will be merely what is seen; in the heard will be merely what is heard; in the sensed will be merely what is sensed; in the cognized will be merely what is cognized.’ In this way you should train yourself, . . . then, Bāhiya, you will not be ‘with that’; when, Bāhiya, you are not ‘with that,’ then, Bāhiya, you will not be ‘in that’; when, Bāhiya, you are not ‘in that,’ then, Bāhiya, you will be neither here nor beyond nor in between the two. Just this is the