When one does not understand death, life can be very confusing.
A madman and an arahant both smile, but the arahant knows why while the madman doesn’t.
Do not be a bodhisattva, do not be an arahant, do not be anything at all. If you are a bodhisattva, you will suffer, if you are an arahant, you will suffer, if you are anything at all, you will suffer.
The Dharma Path is to keep walking forward. But the true Dharma has no going forward, no going backward, and no standing still.
The mind is intrinsically tranquil. Out of this tranquility, anxiety and confusion are born. If one sees and knows this confusion, then the mind is tranquil once more.
If you are still following your likes and dislikes, you have not even begun to practise Dhamma.
If we see everything as uncertain, then their I value fades away.
Strengthening the mind is not done by making it move around as is done to strengthen the body, but by bringing the mind to a halt, bringing it to rest.
When we practice only when we’re feeling good, how are we going to get anywhere like that?
Of course, there are dozens of meditation techniques, but it all comes down to this – just let it all be.
The Buddha told his disciple Ananda to see impermanence, to see death with every breath. We must know death; we must die in order to live. What does that mean? To die is to come to the end of our doubts, all our questions, and just be here with the present reality. You can never die tomorrow; you must die now. Can you do it? If you can do it, you will know the peace of no more questions.
First you understand the Dhamma with your thoughts. If you begin to understand it, you will practice it. And if you practice it, you will begin to see it, you are the Dhamma and you have the joy of the Buddha.
If your mind is happy, then you are happy anywhere you go. When wisdom awakens within you, you will see Truth wherever you look. Truth us all there is. It’s like when you’ve learned how to read – you can then read anywhere you go.
How does the Dhamma teach the proper way of life? It shows us how to live. It has many ways of showing it – on rocks or trees or just in front of you. It is a teaching but not in words. So still the mind, the heart, and learn to watch. You’ll find the whole Dhamma revealing itself here and now. At what other time and place are you going to look?
Anyone can build a house of wood and bricks, but the Buddha taught us that sort of home is not our real home. It’s a home in the world and it follows the ways of the world. Our real home is inner peace.
Love and hate are both suffering, because of desire. Wanting is suffering, wanting not to have is suffering. Even if you get what you want, it’s still suffering because once you’ve got it, you then live in the fear of losing it. How are you going to live happily with fear?
There’s only one book worth reading: the mind.
It’s all Dhamma if we have mindfulness. When we see the animals that run away from danger, we see that they are just like us. They flee from suffering and run towards happiness. They also have fear. They fear for their lives just as we do. When we see according to truth, we see that all animals and human beings are no different. We are all mutual companions of birth, old age, sickness, and death.
Your doubts about your teacher can help you. Take from your teacher what is good, and be aware of your own practice. Wisdom is yourself to watch and develop.
If you see things with real insight, then there is no stickiness in your relationship to them. They come, pleasant and unpleasant, you see them and there is no attachment, They come and they pass. Even if the worst kinds of defilement come up, such as greed or anger, there enough wisdom to see their impermanent nature and allow them to fade away. If you react to them, by liking or disliking, that is not wisdom. You’re only creating more suffering for yourself.
We never really get away with anything.