A mind at peace, a mind centered and not focused on harming others, is stronger than any physical force in the universe.
~ Dyer, Wayne
Don't Worry about anything. Worrying never solved anything. All it does is distort your mind. - Milton Garland
Came across a "modern" Buddhist verse,
Entitled, "I am Eskimo Buddha"
"One day spent in reflection is better than a hundred years of ignorance"
~Words of the Buddha~
Originally posted by Isis:Don't Worry about anything. Worrying never solved anything. All it does is distort your mind. - Milton Garland
Agreed !!!
I say anyone who understand fully the passing away and arising of beings, who remains aware, non-attached, awake, who is conscious of right action at all times, is a great being. - Dhammapada 419
一切有为法皆如梦幻泡影，如露亦如电，应作如是观
“All conditioned dharmas, are like a dream, like an illusion, like a bubble, like a shadow, like a dewdrop, like a lightening flash; you should contemplate them thus.”
- Diamond Sutra
Perception of impermanence should be maintained in being for the elimination of the conceit "I am," since perception of not-self becomes established in one who perceives impermanence, and it is perception of not-self that arrives at the elimination of the conceit "I am," which is extinction [nibbaana] here and now.
— Ud. Iv, 1/p.37
When a man abides thus mindful and fully aware, diligent, ardent, and self-controlled, then if a pleasant feeling arises in him, he understands "This pleasant feeling has arisen in me; but that is dependent not independent. Dependent on what? Dependent on this body. But this body is impermanent, formed, and dependently originated. Now how could pleasant feeling, arisen dependent on an impermanent, formed, dependently arisen body, be permanent? In the body and in feeling he abides contemplating impermanence and fall and fading and cessation and relinquishment. As he does so, his underlying tendency to lust for the body and for pleasant feeling is abandoned." Similarly, when he contemplates unpleasant feeling, his underlying tendency to resistance [pa.tigha] to the body and unpleasant feeling is abandoned; and when he contemplates neither-unpleasant-nor-pleasant feeling his underlying tendency to ignorance of the body and of that feeling is abandoned.
— SN 36.7/vol. iv, 211-2
And how is perception of impermanence maintained in being and developed so that all lust for sensual desires [kaama], for materiality [ruupa], and for being [bhava], and also all ignorance are ended and so that all kinds of the conceit "I am" are abolished? "Such is materiality, such its origin, such its disappearance; such is feeling,..., perception,... formations,... consciousness, such its origin, such its disappearance."
— SN 22.102/vol. iii, 156-7
Here, bhikkhus, feelings... perceptions... thoughts [vitakka] are known to him as they arise, known as they appear present, known as they disappear. Maintenance of this kind of concentration in being conduces to mindfulness and full awareness... Here a bhikkhu abides contemplating rise and fall in the five categories affected by clinging thus: "Such is materiality, such its origin, such its disappearance, [and so with the other four]." Maintenance of this kind of concentration conduces to the exhaustion of taints [aasava].
— DN 33/vol. iii, 223
Look, I strongly believe in the creator and I love buddhist teaching. Can anyone tell me if there is anything wrong with believing in God and practising buddha teahing?
Originally posted by mayleesl:Look, I strongly believe in the creator and I love buddhist teaching. Can anyone tell me if there is anything wrong with believing in God and practising buddha teahing?
I have created a topic for you at http://buddhism.sgforums.com/forums/1728/topics/417583
There is no ‘Watcher’ apart from the watching. There is no doer apart from the doing nor ‘own will ’apart from the volition. The ‘watching’, ‘doing’ and ‘action’ refer to the same process. This same process flows and continues life after life. The process reaps its own fruit. There is no escape.
~ Thusness
“Whatever you are doing should be done mindfully, dynamically, with totality and completeness. Then it becomes meditation. It is not thinking, but experiencing from moment to moment, living from moment to moment, without clinging, without condemning, without judging.” — Munindra
Consider “your” past. the things that “happened to you.”
Did “they” happen to “you”… or is the idea of “you” completely dependent on the events the “you” experienced?
—John Russel
The characteristic of non-self (An'atta) is that the five aggregates are beyond control. One cannot decide, for example: ' I want the five aggregates to be like this, not like that!' For example, ' In this life, i want to see, hear, smell, taste, touch only pleasant objects! No pain, no change, and no aging, sickness and death, please!' We cannot control the five aggregates in that way. So how can we say there is a self? - Pa Auk Sayadaw
Whenever we feel that we are definitely right, so much so that we refuse to open up to anything or anybody else, right here there we are wrong. It becomes wrong view. When suffering arises, where does it arise from? The cause is wrong view, the fruit of that being suffering. When suffering arises, where does it arise from? The cause is wrong view, the fruit of that being suffering. If it was right view, it would not cause suffering - Ajahn Chah.
We can find happiness inside suffering, like a lotus flower grows in the mud. If there is no mud, there is no lotus flower. We often think to find happiness we need to remove suffering completely but the Buddha teaching said if we run away from suffering we will never find happiness. That is why we need to hold suffering closely and observe it.
Thich Nhat Hanh
Active Laziness
How many of us are swept away by what I have come to call an “active laziness”? ... It consists of cramming our lives with compulsive activity, so that there is no time left to confront the real issues.
If we look into our lives, we will see clearly how many unimportant tasks, so-called “responsibilities” accumulate to fill them up. One master compares them to “housekeeping in a dream.” We tell ourselves we want to spend time on the important things of life, but there never is any time.
Helpless, we watch our days fill up with telephone calls and petty projects, with so many responsibilities—or should we call them “irresponsibilities”?
~ Sogyal Rinpoche
" 未來的是妄想，é�ŽåŽ»çš„是雜念。è¦�ä¿�è·æ¤æ™‚æ¤åˆ»çš„愛心，謹守自己當下的本分。 "
22. Whoever follows the Dhamma
Should take no drink or encourage others to drink,
Knowing that intoxication is the result.
Because of intoxication,
The fool commits evil deeds
And makes others negligent too.
So, avoid this root of wrong,
This folly loved only by fools.
Sutta Nipata 398-399
21. If a fool was sitting in an assembly hall, in the main street or at the crossroads and people were to talk about him, and if he were one who broke the five precepts, he would think: "These people are talking about me because I have done these things." This is the first kind of anguish and dejection that the fool experiences here and now.
Again, a fool might see the king arrest a thief or wrongdoer and punish him. And upon seeing this, the fool would think: "The king is punishing this wrongdoer. Now, I have done these things also, so if the king were to know about me, he might punish me also." This is the second kind of anguish and dejection that the fool experiences here and now.
And again, while the fool is sitting in a chair, or lying on a bed or on the ground, those evil deeds that he has formerly done with body, speech or mind come to rest on him, lie on him, settle on him, just as when at evening, the shadows of the great mountain peaks come to rest, lie and settle on the ground. At such times, the fool thinks: " Oh indeed, what is lovely has not been done by me, what is skillful has not been done, I have made no refuge against the fearful. There is a place for those who have done no good, only evil, and to there I will go." And so he grieves, mourns, laments, beats his breast, cries and falls into disillusionment. This is the third kind of anguish and dejection that the fool experiences here and now.
Majjhima Nikaya III.163
13. If beings knew as I know the results of sharing gifts, they would not enjoy their use without sharing them with others, nor would the taint of stinginess obsess the heart and stay there. Even if it were their last and final bit of food, they would not enjoy its use without sharing it, if there were anyone to receive it.
Itivuttaka 18