c2p-cmd/Good-Quotes-Authors huggingface dataset:
If the eye never sleeps,all dreams will naturally cease.If the mind makes no discriminations, the ten thousand things are as they are,of single essence.To understand the mystery of this One essence is to be released from all entanglements.When all things are seen equallythe timeless Self-essence is reached. No comparisons or analogies are possiblein this causeless, relationless state.Consider movement stationaryand the stationary in motion,both movement and rest disappear.When such dualities cease to existOneness itself cannot exist. To this ultimate finalityno law or description applies.
— Sengcan
When no discriminating thoughts arise,the old mind ceases to exist.When thought objects vanish,the thinking-subject vanishes,as when the mind vanishes, objects vanish.Things are objects because of the subject;the mind is such because of things.Understand the relativity of these two and the basic reality: the unity of emptiness.In this Emptiness the two are indistinguishable and each contains in itself the whole world.If you do not discriminate between coarse and fine you will not be tempted to prejudice and opinion.
— Sengcan
We just have to remind ourselves that the source of any happiness is mind itself.
— Ole Nydahl, BUDA Y EL AMOR, EL
Somewhere Dōgen wrote about the number of moments in the snap of a finger. I don’t remember the exact figure, only that it was large and seemed quite arbitrary and absurd, but I imagine that when I am in the cockpit of my plane, aiming the nose at the hull of an American battleship, every single one will be clear and pure and discernible. At the moment of my death, I look forward at last to being fully aware and alive.
— Ruth Ozeki, A Tale for the Time Being
If the eye never sleeps,all dreams will naturally cease.If the mind makes no discriminations, the ten thousand things are as they are,of single essence.To understand the mystery of this One essence is to be released from all entanglements.When all things are seen equallythe timeless Self-essence is reached. No comparisons or analogies are possible in this causeless, relationless state.Consider movement stationaryand the stationary in motion,both movement and rest disappear.When such dualities cease to existOneness itself cannot exist. To this ultimate finalityno law or description applies.
— SENG-TS'AN
The best way to take care of the future is to take care of the present moment.
— Thich Nhat Hanh, Living Buddha, Living Christ
Suppose a man threw into the sea a yoke with one hole in it, and the east wind carried it to the west, and the west wind carried it to the east, and the north wind carried it to the south, and the south wind carried it to the north. Suppose there were a blind turtle that came up once at the end of each century. What do you think, bhikkhus? Would that blind turtle put his neck into that yoke with one hole in it?""He might, venerable sir, sometime or other at the end of a long period.""Bhikkhus, the blind turtle would sooner put his neck into that yoke with a single hole in it than a fool, once gone to perdition, would take to regain the human state, I say. Why is that? Because there is no practising of the Dhamma there, no practising of what is righteous, no doing of what is wholesome, no performance of merit. There mutual devouring prevails, and the slaughter of the weak.
— Gautama Buddha, The Middle Length Discourses of the Buddha: A Translation of the Majjhima Nikaya
What is the happiness ? Is it really happiness ? Nothing stable, just happen, stay and decay... Everything is impermanence, dissatisfaction and nothing can ever belong to itself
— Gautama Buddha
So, without telling any of my Zen-snob buddies, I liked to pretend everything was the Pure Land, that my life was already perfect as it was.
— Jaimal Yogis, Saltwater Buddha: A Surfer's Quest to Find Zen on the Sea
Chöd is conventionally and misleadingly seen as analogous to, if not derived from, shamanic initiatory dismemberment visions, as well as dualistic anti-body ascetic practices. Two of the elements most commonly referenced by authors in their "identification" of Chöd and/as shamanism—the dismemberment/sacrifice of the body and "demonology"—are presented in an oversimplistic fashion. In the first instance, the numerous Buddhist precursors for the offering of the body provide ample testimony to the ethical and meritorious status such acts have in the Buddhist imagination. As for the "demonology" of Chöd, one must keep in mind the psychology and philosophy of mind that explicitly undergirds the discourse of Düd [Skt: mārā] in Chöd.
— Michelle Sorensen, Making the Old New Again and Again: Legitimation and Innovation in the Tibetan Buddhist Chöd Tradition
Without hope, Chöd practitioners are freed from the limits of hope and fear; having cut the ropes of grasping, definitely enlightened, where does one go?
— Machik Labdrön, Making the Old New Again and Again: Legitimation and Innovation in the Tibetan Buddhist Chöd Tradition
We agreed that at least to some extent the whole punk movement is based on the Buddha's 1st noble truth of suffering & the dissatisfactory nature of the material world. The punks see through the lies of society & the oppressive dictates of modern consumer culture. Very few punks though seem to take it further & attempt to understand the causes & conditions of the suffering & falsehoods, unfortunately punks rarely come around to seeing that there is actually a solution & a path to personal freedom. My own life's experience w/ both Dharma practice & punk rock inspired me to try to bridge the gap between the two. I've tried to help point out the similarities, while also acknowledging the differences, & to show those of my generation who are interested that they can practice meditation & find there the freedom we have been seeking in our rebellion against the system.
— Noah Levine, Dharma Punx: A Memoir
The picture we present to ourselves of who we think we ought to be obscures who we really are.
— Mark Epstein, The Trauma of Everyday Life
I shall live here in the rains,There in winter,Elsewhere in summer," muses the fool,Not aware of the nearness of death.
— Gautama Buddha, The Dhammapada
Karma means ‘action’. Like many, you misunderstand its nature. Past misdeeds can be corrected before your karma ripens: it is not some pre-determined fate. It is what you do now that counts.
— John Dolan, Everyone Burns
Everyone burns, as the Buddha says, in their own way. Some burn with anger, some with lust, some with a desire for vengeance, some with fear. But inside us burn many fires, not just one. We are legion, we contain a multitude.
— John Dolan, Everyone Burns
You have compassion but by itself it is not enough. It is almost as if you carry around inside you some dead thing. Some heavy black cinder in your heart that burdens you; a ponderous anchor that tethers you to the past. Until you can burn it away, you can never truly live in the present, in the now. Until you can live in the now, you cannot see things as they really are. Meantime you are a man who is wilfully blind. You have eyes and yet you will not use them.
— John Dolan, Everyone Burns
There was a small glass vase between us, three gladioli in a few ounces of water. One of the gladioli had dropped a petal- brushstroke of purple on fine white cloth. Rinpoche drank the last sip of his tea, then set the cup aside, took the petal with his thumb and second finger, placed it on the middle of the saucer in front of him, and turned the cup upside down to cover it."I feel a lesson coming on," I said..."The flower is the good inside every person," he said. "The cup is like a wall, to protect. Many people have that wall.""Armor" I said. He nodded. "Why?""Because to live without the cup means you must feel the world as the world really is.
— Roland Merullo, Breakfast with Buddha
[The Buddha] is not dividing himself into worthy and unworthy pieces; he is one being, indivisible, immune from the tendency to double back and beat up on himself. He has seen the worst in himself and not been taken down.
— Mark Epstein, The Trauma of Everyday Life
To be free, to come to terms with our lives, we have to have a direct experience of ourselves as we really are, warts and all.
— Mark Epstein, The Trauma of Everyday Life
Look for the heart of a tradition in the actions of its humble servants and selfless teachers. Listen and let the teachings be borne out, or set aside, based on your experience.
— Andrew Furst, Western Lights: A Collection of Essays on Buddhism
But even though there´s no more hope, again there´s no need to harm yourself, despite your feeling as if there´s no ground beneath you and no choice in any direction. But when we do let go, how wonderful. We discover that the darkness is actually full of light.
— Jakusho Kwong
In what is now known as Bodh Gaya…a Buddhist temple stands beside an ancient pipal, descended from that bodhi tree, or “enlightenment tree,” and I watched the rising of the morning star and came away no wiser than before. But later I wondered if the Tibetan monks were aware that the Bodhi tree was murmuring with gusts of birds, while another large pipal, so close by that it touched the holy tree with many branches, was without life. I make no claim for the event: I simply declare what I saw at Bodh Gaya.
— Peter Matthiessen, The Snow Leopard
We are not interested in developing eternity or immortality, or in preventing being sick or being born. We are interested in doing something while we are alive, while we are breathing, while we can see the beauty of the snow, the flowers, the blue sky, the sunshine, and the many other things we can imagine.
— Chogyam Trungpa
Separating the God question from Buddhism does not make Buddhists atheists—within silence lies mystery. That doesn’t mean, however, we should infer from this acknowledgement of the mystery a nod one way or another on the matter of the divine.
— Andrew Furst, Western Lights – A Collection of Short Essays on Buddhism
When you do something, you should do it with your whole body and mind; you should be concentrated on what you do. You should do it completely, like a good bonfire. You should not be a smoky fire. You should burn yourself completely. If you do not burn yourself completely, a trace of yourself will be left in what you do.
— Shunryu Suzuki, Zen Mind, Beginner's Mind: Informal Talks on Zen Meditation and Practice
When you are a young person, you are like a young creek, and you meet many rocks, many obstacles and difficulties on your way. You hurry to get past these obstacles and get to the ocean. But as the creek moves down through the fields, it becomes larges and calmer and it can enjoy the reflection of the sky. It's wonderful. You will arrive at the sea anyway so enjoy the journey. Enjoy the sunshine, the sunset, the moon, the birds, the trees, and the many beauties along the way. Taste every moment of your daily life.
— Thich Nhat Hanh, Good Citizens: Creating Enlightened Society
The true tragedy in most people’s lives is that they are far better than they imagine themselves to be and, as a result, end up being much less than they might be.
— Earl R. Smith II, Zen Mentoring: Forty Meditations
If we take something to be the truth, we may cling to it so much that when the truth comes and knocks on our door, we won't want to let it in.
— Thich Nhat Hanh, The Heart of Understanding: Commentaries on the Prajnaparamita Heart Sutra
Problems that remain persistently insoluble should always be suspected as questions asked in the wrong way
— Alan W. Watts, The Book on the Taboo Against Knowing Who You Are
Jīvaka, I say that there are three instances in which meat should not be eaten: when it is seen, heard, or suspected [that the living being has been slaughtered for oneself]. I say that meat should not be eaten in these three instances. I say that there are three instances in which meat may be eaten: when it is not seen, not heard, and not suspected [that the living being has been slaughtered for oneself]. I say that meat may be eaten in these three instances.
— Gautama Buddha, The Middle Length Discourses of the Buddha: A Translation of the Majjhima Nikaya
For eternally and always there is only now, one and the same now; the present is the only thing that has no end.
— Alan W. Watts, The Book on the Taboo Against Knowing Who You Are
Dharma practice means physical hardship; it means that you shouldn't be pansies about it. You should exert yourselves wholeheartedly to engage in the practice, so that it will affect your body, speech, and mind.
— Ngagpa Yeshe Dorje, Path of the Yogi
But, nevertheless, if there is even the slightest recognition, liberation is easy. Should you ask why this is so—it is because once the awesome, terrifying and fearful appearances arise, the awareness does not have the luxury of distraction. The awareness is one-pointedly concentrated.
— Karma-glin-pa, The Tibetan Book of the Dead
For Persons are selves and, in one respect at least, I was now a Not-self, simultaneously perceiving and being the Not-self of the things around me. To this new-born Not-self, the behavior, the appearance, the very thought of the self it had momentarily ceased to be, and ofother selves, its one-time fellows, seemed not indeed distasteful (for distastefulness was not one of thecategories in terms of which I was thinking), but enormously irrelevant.
— Aldous Huxley, The Doors of Perception
Buddhism seeks after God with the largest conception it can find, the all-producing and all-absorbing One; Christianity seeks after God with the most elementary passion it can find—the craving for a father, the hunger that is as old as the hills. It turns the whole cry of a lost universe into the cry of a lost child.
— G.K. Chesterton
As long as we're in a state of confusion, overwhelmed by the three conflicting emotions, trapped in cyclic existence, we're not happy and we can't benefit sentient beings. Even though we think we might be benefitting them, ultimately we're not. The only way to really be of benefit, to ourselves and others, is to establish the status of buddha. There's nothing better than this. But until we purify our unwholesome karma, especially that of the body, there's no buddha—the buddha will not exist for us.
— Ngagpa Yeshe Dorje, Path of the Yogi
We know very well that we have ancestors. But our ancestors are not only human. We have animal ancestors; we have plant ancestors; and we have mineral ancestors. Our human ancestors are still very young. Human beings appeared very late in the history of life on Earth. Our animal ancestors are still there within us. The reptile, the fish, and the ape are still in our blood. Not only were they part of us in the past, but they continue to exist within us. Just look deeply into your cells. We see that we are the whole history of life.
— Thich Nhat Hanh, Good Citizens: Creating Enlightened Society
What is personal death?Asking this question and pausing to look inward - isn't personal death a concept? Isn't there a thought-and-picture series going on in the brain? These scenes of personal ending take place solely in the imagination, and yet they trigger great mental ad physical distress - thinking of one's cherished attachments an their sudden, irreversible termination.Similarly, if there is 'pain when I let some of the beauty of life in' - isn't this pain the result of thinking, 'I won't be here any longer to enjoy this beauty?' Or, 'No one will be around and no beauty left to be enjoyed if there is total nuclear devastation.'Apart from the horrendous tragedy of human warfare - why is there this fear of 'me' not continuing? Is it because I don't realize that all my fear and trembling is for an image? Because I really believe that this image is myself?In the midst of this vast, unfathomable, ever-changing, dying, and renewing flow of life, the human brain is ceaselessly engaged in trying to fix for itself a state of permanency and certainty. Having the capacity to think and form pictures of ourselves, to remember them and become deeply attached to them, we take this world of pictures and ideas for real. We thoroughly believe in the reality of the picture story of our personal life. We are totally identified with it and want it to go on forever. The idea of "forever" is itself an invention of the human brain. Forever is a dream.Questioning beyond all thoughts, images, memories, and beliefs, questioning profoundly into the utter darkness of not-knowing, the realization may suddenly dawn that one is nothing at all - nothing - that all one has been holding on to are pictures and dreams. Being nothing is being everything. It is wholeness. Compassion. It is the ending of separation, fear, and sorrow.Is there pain when no one is there to hold on?There is beauty where there is no "me".
— Toni Packer, The Work of This Moment
To produce a primary [karmic] cause which is potentially capable of having an effect, three things are necessary: intention, the actual action, and then satisfaction.
— Namkhai Norbu, Dzogchen: The Self-Perfected State
Even in zazen you will lose yourself. When you become sleepy, or when your mind starts to wander about, you lose yourself. When your legs become painful—“Why are my legs so painful?”—you lose yourself. ”-“You just sit in the midst of the problem; when you are a part of the problem, or when the problem is a part of you, there is no problem, because you are the problem itself. The problem is you yourself. If this is so, there is no problem.”-“When you start to wander about in some delusion which is something apart from you yourself, then your surroundings are not real anymore, and your mind is not real anymore. If you yourself are deluded, then your surroundings are also a misty, foggy delusion. Once you are in the midst of delusion, there is no end to delusion. You will be involved in deluded ideas one after another. Most people live in delusion, involved in their problem, trying to solve their problem. But just to live is actually to live in problems. And to solve the problem is to be a part of it, to be one with it.
— Shunryu Suzuki
Why is it that one of the best songs in the world has to be written by the BeeGees?"Benedict
— Tricia Walker, Benedict's Brother
Exactly. I think the original tantric Buddhists took notice of was some very wise old people who never studied in their youth, but took part in a range of risk-taking adventures when they were younger, and finally became wise when they reflected upon their lives in old age. There is only one problem.”“Which is?”“Risk-taking is a way to die young. It is dangerous and you may forfeit the opportunity to grow old. An early death is not a sure path to wisdom in old age,” Ranjit said, running his finger around the inside of the pipe bowl, “and if you survive without reflecting, then you simply become an old degenerate.
— Joe Niemczura, The Sacrament of the Goddess
Close your eyes, Matt, and focus on third eye, the second chakra of your being. Open third eye and you will feel energy of other river as it flows. And energy of Goddess.” He closed his eyes. He could sense the energy of the woman next to him and the power of desire. He felt warmth and a sense of belonging here. But that was all.
— Joe Niemczura, The Sacrament of the Goddess
Christianity and Buddhism are very much alike, especially Buddhism.
— G.K. Chesterton
Many people who have an interest in politics feel they should proclaim—loudly, and at any given time—what their views are and why the “other side” is wrong. These proclamations appear in many forms, from scathing letters to the editor to frothing-at-the-mouth comments on blogs and internet videos. Although expression and debate are vital parts of policymaking, political speech should be used to push forward ideas that will help others.
— Victoria Stoklasa, Buddhism and Politics: Citizens, Politicians, and the Noble Eightfold Path
Impartial, compassionate, brave, and understanding…these are the traits that come with putting the Noble Eightfold Path into practice. By following this path, anyone can become the kind of leader the Buddha hoped to see—a leader of peace.
— Victoria Stoklasa, Buddhism and Politics: Citizens, Politicians, and the Noble Eightfold Path
Dream: I look for  Lama Lodrö Kagyu  teacher friend  hearing he's ill & I'm ill, too -  I enter his room and he says "I've been trying to find you - I wanted you  to know illness is just phenomena
— Marc Olmsted, What Use Am I a Hungry Ghost? Poems from 3-year Retreat
Siddhartha considered the ways of the demon, and in that moment he struck.
— Roger Zelazny, Lord of Light
If we lack the proper antidotes of emptiness and bodhichitta, we will not be able to control our minds when frightening appearances manifest. It is considered a sign of progress in this practice if we go unconscious, and then, when we wake up, have forgotten our names and whose bodies we have! This is the ceasing of clinging to the body.
— Zongtrul Losang Tsöndru, Chöd in the Ganden Tradition: The Oral Instructions of Kyabje Zong Rinpoche
When we are meditating in a haunted graveyard, or even in our rooms, frightening external and internal appearances may arise during Chöd practice. If this happens, check the two 'superstitions'—the external, frightening appearance, and the internal appearance of the inherently existent 'I' that is frightened. Do they exist from their own sides? With determination, check for the 'I' that experiences fear, whether of a sight or a sound. Recalling that our purpose is to compassionately sacrifice ourselves to the spirits, and remembering emptiness of the three spheres of giving, we mix our minds with space and visualize the spirits consuming our bodies as well as our sense of an inherently existent self. After the spirits have eaten the body, again investigate the two superstitions. It is by checking for the independent 'I' that we come to realize emptiness.
— Zongtrul Losang Tsöndru, Chöd in the Ganden Tradition: The Oral Instructions of Kyabje Zong Rinpoche
We think that if we just meditated enough or jogged enough or ate perfect food, everything would be perfect. But from the point of view of someone who is awake, that’s death. Seeking security or perfection, rejoicing in feeling confirmed and whole, self contained and comfortable, is some kind of death. It doesn’t have any fresh air. There’s no room for something to come in and interrupt all that. We are killing the moment by controlling our experience.
— Pema Chödrön, When Things Fall Apart: Heart Advice for Difficult Times
When mountain-climbing is made too easy, the spiritual effect the mountain exercises vanishes into the air.
— D.T. Suzuki, The Training of the Zen Buddhist Monk
Aware of the suffering caused by unmindful speech and failure to listen, I am committed to cultivating loving speech and compassionate listening to relieve suffering and promote reconciliation and peace in myself and among other people, ethnic and religious groups, and nations. Knowing that words can create happiness or suffering, I am committed to speaking truthfully using words that inspire confidence, joy, and hope. I am determined not to speak when anger manifests in me. I will practice mindful breathing and walking to recognize and look deeply into my anger. I know that the roots of anger can be found in my wrong perceptions and lack of understanding of the suffering in myself and the other person. I will speak and listen in such a way as to help myself and the other person to transform suffering and see the way out of difficult situations. I am determined not to spread news that I do not know to be certain and not to utter words that can cause division or discord. I will practice diligently with joy and skillfulness so as to nourish my capacity for understanding, love, and inclusiveness, gradually transforming the anger, violence, and fear that lie deep in my consciousness.
— Thich Nhat Hanh, Fear: Essential Wisdom for Getting Through the Storm
First, we must see that our negative actions arise due to prejudice and erroneous judgments. The discrimination that labels some as 'friends' and others as 'enemies' must be perceived as the root of our problems. We need to see that we label people and things in terms of our own desires, our own wishes. These wishes are transitory. The labeled objects are, themselves, impermanent. Such labeling is therefore very confused and false, yet it persists, and we continue to create suffering for ourselves. To avoid this, we need to develop equanimity for all beings suffering in samsara, tossed to and fro by their fleeting delusions, just like ourselves.
— Zongtrul Losang Tsöndru, Chöd in the Ganden Tradition: The Oral Instructions of Kyabje Zong Rinpoche
Kuan Yin looks very traditional. Her hands are folded together. The thick cloth of her costume is folded perfectly," describes Lena. "Just as in the previous session, I’m reminded of the significance of the folds. I’m having an interesting vision that I haven’t thought about in many years. I see a beautiful tree where I used to go when I was a teenager. It stands majestic, atop the rolling hills behind the house where I grew up.Kuan Yin is at the tree looking very luminous. I see the bark of the tree, which looks very real, very three-dimensional. For some reason, Kuan Yin is touching the trunk of the tree.She suddenly seems very small next to me and she wants me to touch the tree. I’m not sure why. There is a tiny bird, with pretty feathers in its nest. It is about the size of a wren. I see the texture of the tree. I think it might be a birch. I’m not sure. ’Why should I touch the tree,’ I ask. She’s telling me that I created the tree, that it is another realm I was able to visit because life was too painful and lonely at home.”“You created the tree. You create your whole world with thoughts,” assures Kuan Yin.“Every time I try to touch the tree, Kuan Yin wants to help me touch it. There’s something different about this conversation. Usually we work on something about the earth. Because we’re revisiting my childhood, I get the impression Kuan Yin’s trying to show me something that maybe I created in my childhood.”“Well, do we all create our reality?” Kuan Yin asks of Lena.“I think she’s going to answer her own question,” comments Lena, from her trance.“Yes, you can create your reality. Once you free yourself from the negative effects of karma. I know it is sometimes difficult to differentiate between free will and karma. Focus upon your free will and your ability to create reality. I’m optimistic and hopeful you can do this.
— Hope Bradford, Oracle of Compassion: The Living Word of Kuan Yin
Retreating from the world will not liberate you. Happiness is not found in a secluded forest hut or an isolated cave. Enlightenment comes when you connect to the world. Only when you truly connect with everyone and everything else do you become enlightened. Only by going deeply and fully into the world do you attain liberation.
— Guo Jun, Essential Chan Buddhism: The Character and Spirit of Chinese Zen
In building a path through the self to the far shore of awareness, we have to carefully pick our way through our own wilderness. If we can put our minds into a place of surrender, we will have an easier time feeling the contours of the land. We do not have to break our way through as much as we have to find our way around the major obstacles. We do not have to cure every neurosis, we just have to learn how not to be caught by them.
— Mark Epstein, Going to Pieces Without Falling Apart: A Buddhist Perspective on Wholeness
Involvement with the eight worldly dharmas keeps beings imprisoned in the realms of samsara and renders them susceptible to the hosts of emotions. The eight worldly dharmas are: praise and blame, gain and loss, fame and disgrace, happiness and suffering. The eight worldly dharmas constitute our attachment to hopes and fears: We hope for praise, gain, fame, and happiness while fearing blame, loss, disgrace, and suffering. Entangled in these eight concerns, we give our energy and intelligence to the pursuit of these hopes and the avoidance of these fears. Our way of thinking is completely dominated by these eight concerns, which the world proclaims to be of utmost importance. But Śāntideva reminds us that to achieve true peace of mind, one must "... turn this thinking upside down," becoming indifferent to hope and unmoved by fear.
— Dharma Publishing, Ways of Enlightenment
...if we seek the permanence of an object as something existing from its own side, we discover something inexpressible. If we take three sticks and place them together in a certain way, they will all stand up. If each of the sticks could stand under its own power, it would remain standing even if the others were removed, but they cannot. In this way we must understand dependent arising precisely. Another way of thinking about it is to consider clothing. Only when cloth is of the correct color, shape, and so forth is it labeled "clothing." Or think of a clock. Whenever we see a clock, we label it a clock, but if we were to separate the component pieces, then the "clock" would cease to exist, because no basis of imputation would remain. In actuality there was no truly existent clock in the first place—only the causes and conditions fit to be labeled a "clock.
— Zongtrul Losang Tsöndru, Chöd in the Ganden Tradition: The Oral Instructions of Kyabje Zong Rinpoche
So I do fear death in the sense that I find the prospect of dying pretty scary. But I no longer fear that I will one day be annihilated and cease to exist.
— Brad Warner, There Is No God and He Is Always with You: A Search for God in Odd Places
Refutations of the views of inherently existent production are not just refutations of rival systems but should be taken as a branch of the process of overcoming one's own innate sense that things are inherently produced. The innate non-analytical intellect does not conceive cause and effect to be either the same, or inherently different, or both, or neither; however, if the objects that the intellect misconceives as inherently existent did in fact inherently exist, they would necessarily exist in one of these four ways. Thus, through eliminating these four possibilities, the inherently existent products that are the objects of this innate ignorance are shown to be non-existent. By attacking in this way the falsely conceived object, the falsely conceiving subject is gradually overcome. The false subject is removed by overcoming belief in the false object.
— Jeffrey Hopkins, Meditation on Emptiness
As long as we practice with a vow to help others, we are the Bodhisattva of Great Compassion, and we become the leading figure in the Heart Sutra, whether we are a layperson or are ordained, whether celibate or married, living in the monastery or living in secular society.
— Dosung Yoo, Thunderous Silence: A Formula for Ending Suffering: A Practical Guide to the Heart Sutra
As long as we practice with a vow to help others, we are the Bodhisattva of Great Compassion, and we become the leading figure in the Heart Sutra, whether we are a layperson or are ordained, whether whether celibate or married, living in the monastery or living in secular society.
— Dosung Yoo, Thunderous Silence: A Formula for Ending Suffering: A Practical Guide to the Heart Sutra
Love requires learning to love ourselves in the mirror, and learning to look other people in the eye. Buddhism, in turn, asks us to pause and look at even the subtlest causal connections and take our appreciation of them to greater depths.
— Ethan Nichtern, One City: A Declaration of Interdependence
The forms of the central and surrounding deities... should not be protruding like a clay statue or cast image, yet neither should they be flat like a painting. In contrast, they should be apparent, yet not truly existent, like a rainbow in the sky or the reflection of the moon in a lake. They should appear as though conjured up by a magician. Clear appearance involves fixing the mind one-pointedly on these forms with a sense of vividness, nakedness, lucidity, and clarity.
— Jigme Lingpa, Deity Mantra and Wisdom: Development Stage Meditation in Tibetan Buddhist Tantra
On the other hand, we can all call to mind the case of seeing the same thing many times over and over. Everyone has had the experience of having their impression of a particular object change depending upon their feelings or conditions at a given moment. This is because the object is seen under the influence of the mental state of that moment. Of course, at the time when we are looking at something, we are generally not aware of the way our feelings are being protected into the situation.Seen in this way, our so-called cognition, or the action of discerning the meaning of things as they are perceived by us, is never in any case a perception of the external world exactly as it is, but rather a world that can only be apprehended via its interface with our present mental state. In other words, it is nothing other than our own mind that constructs things and determines their content. This is the meaning of "consciousness-only," or "nothing but the transformations of consciousness." And, if we turn this around, we ourselves are nothing other than things that dwell in a world defined by the limits of that which is knowable by the functions of our own mind.
— Tagawa Shun'ei, Living Yogācāra: An Introduction to Consciousness-Only Buddhism
We live our lives based on the assumption that we directly perceive, and are accurately interpreting, objects with a fair amount of accuracy. Since we naturally assume that we are apprehending objects of cognition as best as possible, it does not occur to us that we are purposely twisting the object before our eyes to fit our own convenience.
— Tagawa Shun'ei, Living Yogācāra: An Introduction to Consciousness-Only Buddhism
If you want to help sentient beings, you have to get your hands dirty.
— Guo Jun, Essential Chan Buddhism: The Character and Spirit of Chinese Zen
A fool sees himself as another, but a wise man sees others as himself.
— Dōgen, How to Cook Your Life: From the Zen Kitchen to Enlightenment
So too, friend, purification of virtue is for the sake of reaching purification of mind; purification of mind is for the sake of reaching purification of view; purification of view is for the sake of reaching purification by overcoming doubt; purification by overcoming doubt is for the sake of reaching purification by knowledge and vision of what is the path and what is not the path; purification by knowledge and vision of what is the path and what is not the path is for the sake of reaching purification by knowledge and vision of the way; purification by knowledge and vision of the way is for the sake of reaching purification by knowledge and vision; purification by knowledge and vision is for the sake of reaching final Nibbāna [Nirvana] without clinging. It is for the sake of final Nibbāna without clinging that the holy life is lived under the Blessed One.
— Gautama Buddha, The Middle Length Discourses of the Buddha: A Translation of the Majjhima Nikaya
First, contrary to popular belief, Buddhists can actually be very anxious people. That’s often why they become Buddhists in the first place. Buddhism was made for the anxious like Christianity was made for the downtrodden or AA for the addicted. Its entire purpose is to foster equanimity, to tame excesses of thought and emotion. The Buddhists have a great term for these excesses. They refer to them as the condition of “monkey mind.” A person in the throes of monkey mind suffers from a consciousness whose constituent parts will not stop bouncing from skull-side to skull-side, which keep flipping and jumping and flinging feces at the walls and swinging from loose neurons like howlers from vines. Buddhist practices are designed explicitly to collar these monkeys of the mind and bring them down to earth—to pacify them. Is it any wonder that Buddhism has had such tremendous success in the bastions of American nervousness, on the West Coast and in the New York metro area?
— Daniel Smith, Monkey Mind: A Memoir of Anxiety
To practice tantra requires even greater compassion and greater intelligence than are required on the sutra path; thus, though many persons in the degenerate era are interested in tantra, tantra is not for degenerate persons. Tantra is limited to persons whose compassion is so great that they cannot bear to spend unnecessary time in attaining Buddhahood, as they want to be a supreme source of help and happiness for others quickly.
— Dalai Lama XIV, Meditation on Emptiness
Boundaries are nothing more than imaginary lines drawn-up by delusional leaders and power hungry tyrants who wish to segregate the population into more easily controlled segments in any case.  -If you really think about it logically, the only place where the Buddha can be born is within the hearts and minds of the truly enlightened, otherwise you’re simply wasting your time.
— Andrew James Pritchard
Both outer and inner phenomena arise as a result of causes and conditions. Outer phenomena, the things of the physical world, arise in a series of seven steps. The texts use the example of a seed giving rise to a plant that gives rise to a fruit. The seven steps are: seed, sprout, leaflets, stemmed plant, bud, flower, fruit. Each stage succeeds the previous one in time and in order, each giving rise to the next.
— Dharma Publishing, Ways of Enlightenment
But I will tell you in all honesty that there is no Deity or Messiah, no Jesus or Muhammad, no angel or mythical spirit who can save you. Not even Buddha can save you, even if he or any of the other spirits wished it with all of their might, for your only salvation, if there is any, lies within you and you alone. Each of us has the potential for good as well as evil; it is whatever circumstances we find ourselves in and what choices we make in life which really takes us down one or the other path.
— Andrew James Pritchard
The Buddha’s dharma didn’t teach peace and relaxation
—  it taught awakening—often rude awakening.
Fearful of wasting a second, we hoard time as if it were money.
— Sharon Salzberg, Love Your Enemies: How to Break the Anger Habit & Be a Whole Lot Happier
Through this process, wisdom clarifies the way that the mind manufacturers emotion and karma, and finally penetrates the illusion of self. Just as though one were investigating how a magician created his display of illusions, one studies mental events to understand the conditions and causes that support the operation of ordinary self-oriented experience. One first understands the root emotions as the basis for samsara, then studies the workings of the associated emotions and how each one manifests a distinctive character. Gradually, the manner in which the self supports emotion and emotion supports the sense of self becomes clear. Self and emotion are seen as relying on and reinforcing each other's existence. Understanding how this collusion gives rise to the whole range of samsaric delusion liberates the mind from all forms of deception.
— Dharma Publishing, Ways of Enlightenment
For the Buddha of the Pali Canon, the goal is liberation: the cessation of suffering, the end of the endless hamster-wheel of dependent origination, of mental formations leading to desire leading to clinging leading to suffering and so on. Nibbana, or nirvana, was not originally conceived as some magical heavenly world, or even a permanent altered state of consciousness. It is usually described, in the early texts, negatively: as a candle being snuffed out.
— Jay Michaelson, Evolving Dharma: Meditation, Buddhism, and the Next Generation of Enlightenment
It's hard to know whether to laugh or to cry at the human predicament. Here we are with so much wisdom and tenderness, and—without even knowing it—we cover it over to protect ourselves from insecurity. Although we have the potential to experience the freedom of a butterfly, we mysteriously prefer the small and fearful cocoon of ego.
— Pema Chödrön, The Places That Scare You: A Guide to Fearlessness in Difficult Times
Resolutely train yourself to attain peace.
— Gautama Buddha
Cease striving. Then there will be transformation.
— Zhuangzi
As the twelfth-century Tibetian yogi Milarepa said when he heard of his student Gampopa's peak experiences, 'They are neither good nor bad. Keep meditating.' 
— Pema Chödrön, The Places That Scare You: A Guide to Fearlessness in Difficult Times
Love where there is no reason to love
— Sangharakshita, Mind: Reactive & Creative
My religion is to live - and die - without regret.
— Milarepa
I sit down and say, and I run all my friends and relatives and enemies one by one in this, without entertaining any angers or gratitudes or anything, and I say, like 'Japhy Ryder, equally empty, equally to be loved, equally a coming Buddha,' then I run on, say to 'David O. Selznick, equally empty, equally to be loved, equally a coming Buddha' though I don't use names like David O. Selznick, just people I know because when I say the words 'equally a coming Buddha' I want to be thinking of their eyes, like you take Morley, his blue eyes behind those glasses, when you think 'equally a coming Buddha' you think of those eyes and you really do suddenly see the true secret serenity and the truth of his coming Buddhahood. Then you think of your enemy's eyes.
— Jack Kerouac, The Dharma Bums
Even though peak experiences might show us the truth and inform us about why we are training, they are essentially no big deal. If we can't integrate them into the ups and downs of our lives, if we cling to them, they will hinder us. We can trust our experiences as valid, but then we have to move on and learn how to get along with our neighbors. Then even the most remarkable insights can begin to permeate our lives. As the twelfth-century Tibetian yogi Milarepa said when he heard of his student Gampopa's peak experiences, 'They are neither good not bad. Keep meditation.' 
— Pema Chödrön, The Places That Scare You: A Guide to Fearlessness in Difficult Times
By nature, it's impossible to describe enlightenment! How do you plan on sharing your enlightenment? Hahaha, that's impossible. Wake up! That'll be the end of the world if you ever succeed!
— Osamu Tezuka, Buddha, Vol. 5: Deer Park
Let me give you a wonderful Zen practice. Wake up in the morning...look in the mirror, and laugh at yourself.
— Bernie Glassman, The Dude and the Zen Master
In those moments when we realize how much we cannot control, we can learn to let go.
— Sharon Salzberg, A Heart as Wide as the World: Stories on the Path of Lovingkindness
I loved the quiet places in Kyoto, the places that held the world within a windless moment. Inside the temples, Nature held her breath. All longing was put to sleep in the stillness, and all was distilled into a clean simplicity.The smell of woodsmoke, the drift of incense; a procession of monks in black-and-gold robes, one of them giggling in a voice yet unbroken; a touch of autumn in the air, a sense of gathering rain.
— Pico Iyer, Video Night in Kathmandu and Other Reports from the Not-So-Far East
The left-hand path adept seeks to liberate him/herself from passive subjection to the illusory nature of Maya, thus freeing the consciousness from the binds of self-created delusion.
— Zeena Schreck, Demons of the Flesh: The Complete Guide to Left Hand Path Sex Magic
Bhikkhus, the teaching is merely a vehicle to describe the truth. Don’t mistake it for the truth itself. A finger pointing at the moon is notthe moon. The finger is needed to know where to look for the moon, but if you mistake the finger for the moon itself, you will never knowthe real moon.The teaching is like a raft that carries you to the other shore. The raft is needed, but the raft is not the other shore. An intelligent personwould not carry the raft around on his head after making it across to the other shore. Bhikkhus, my teaching is the raft which can help youcross to the other shore beyond birth and death. Use the raft to cross to the other shore, but don’t hang onto it as your property. Do notbecome caught in the teaching. You must be able to let it go.
— Thich Nhat Hanh, Old Path White Clouds: Walking in the Footsteps of the Buddha
As much as possible, it is useful to think of all other beings as being just like me. Every living being strives for happiness. Every being wants to avoid all forms of suffering. They are not just objects or things to be used for our benefit. You know, Mahatma Gandhi once said: 'The greatness of a nation and its moral progress can be judged by the way its animals are treated.
— David Michie, The Dalai Lama's Cat
This is, because that is. This is not, because that is not,” the Buddha taught. All the conditions have come together in such a way that we are where we are, and we are what we are. To hold on to feelings of regret is to lose the present moment.
— Dang Nghiem, Healing: A Woman's Journey from Doctor to Nun
Just calling one's practice "approach and accomplishment" and staying in retreat for years will produce nothing but hardship. Completing hundreds of millions of mantras will not even bring the warmth of the ordinary qualities that mark one's progress on the path! In other words, if the essential points of the path are not taken into account, perseverance will amount to nothing more than chasing a mirage.
— Patrul Rinpoche, Deity Mantra and Wisdom: Development Stage Meditation in Tibetan Buddhist Tantra
In Buddhism, there is no place for using effort. Just be ordinary and nothing special. Eat your food, move your bowels, pass water and when you're tired go and lie down. The ignorant will laugh at me, but the wise will understand.
— Bruce Lee, Tao of Jeet Kune Do
Life gives you exactly what you need to awaken.
— T. Scott McLeod
The Buddha’s principal message that day was that holding on to anything blocks wisdom. Any conclusion that we draw must be let go. The only way to fully understand the bodhichitta teachings, the only way to practice them fully, is to abide in the unconditional openness of the prajna, patiently cutting through all our tendencies to hang on.
— Pema Chödrön, The Places That Scare You: A Guide to Fearlessness in Difficult Times
Bhikkus, all is burning. And what is the all that is burning?The eye is burning, visible forms are burning, eye-consciousness is burning, eye-contact is burning; also whatever is felt as pleasant or painful or neither-painful-nor-pleasant that arises with eye-contact as its condition, that too is burning. Burning with what? Burning with the fire of greed, with the fire of hate, with the fire of delusion, with birth, ageing and death, with sorrow, with lamentation, with pain, grief and despair it is burning.
— Gautama Buddha
The path to enlightenment is really very simple - all we need to do is stop cherishing ourself and learn to cherish others. All other spiritual realisations will naturally follow from this.
— Geshe Kelsang Gyatso, Eight Steps to Happiness: The Buddhist Way of Loving Kindness
There were so many beliefs which we had about the world, which then influenced everything, everything, about how we saw the world and interacted in the world and were with others. Everything. It was profound to me, amazing, the ramifications, the implications, the far-reaching impact that one’s beliefs could have on the world. It was actually mind-blowing for me. Figuratively speaking. Like, it was just, holy shit. Look at that. And nobody, hardly anybody sees it. They’re just ideas. Ideas. And yet, I’d believed them for so long, and still, was still shirking free of them. How was it that we believed in them, so readily, so easily?
— T. Scott McLeod, All That Is Unspoken
Cause and effect, in the Buddhist sense, though. Any action you undertake creates a seed that will sprout when the conditions are right, creating a good or bad result.""Do you believe in it?"He doesn’t allow even a pause. “Very much so.
— Jacquie Underdown, The Paler Shade Of Autumn
Can the water in the valleys ever stop and rest?When the water finally reaches the sea, it becomes great waves.
— Francis Harold Cook, How to Raise an Ox: Zen Practice as Taught in Zen Master Dogen's Shobogenzo, Including Ten Newly Translated Essays
When I was young, I lacked certainty, too,” he says. “I have the certainty, now, of not needing certainty. I have the certainty, of uncertainty. The peace, with being uncertain. All is good. All is holy. Whatever you choose, it can be fine. Hatred never ceases with hatred, but with love alone is healed. Rejection never ceases with rejection, but with acceptance alone is healed.
— T. Scott McLeod, All That Is Unspoken