Discipline is a supreme ornament and, whether worn by old, young or middle-aged, it gives birth only to happiness. It is perfume parexcellence and, unlike ordinary perfumes which travel only with the wind, its refreshing aroma travels spontaneously in all directions. A peerless ointment, it brings relief from the hot pains of delusion.
Due to karmic influences, the •world appears in different ways to different people. When a human being, a god and a preta – three sentient beings – look at one bowl of water, the karmic factors make the human being see it as water, while the god sees nectar and the preta sees blood.
A blossoming tree becomes bare And stripped in autumn. Beauty changes into ugliness, youth into old age, and fault into virtue. Things do not remain the same and nothing really exists. Thus, appearances and emptiness exist simultaneously.
Some people who are sweet and attractive, strong and healthy, happen to die young. They are masters in disguise teaching us about impermanence.
Natural environment sustains the life of all beings universally. Trees are referred to in accounts of the principal events of Buddha's life. His mother leaned against a tree for support as she gave birth to him. He attained enlightenment seated beneath a tree, and finally passed away as trees stood witness overhead.
The Bible says that swords can be turned into ploughshares. It is a beautiful image, a weapon transformed into a tool to serve basic human needs, representing an attitude of inner and outer disarmament.
The true sufferings and true causes of sufferings are the effect and cause on the side of things that we do not want; the true cessation and the true paths are the effect and cause on the side of things that we desire.
The truth of suffering is that we experience many different types of suffering: suffering of suffering – things such as headaches; suffering of changes – feeling of restlessness after being comfortable; and all-pervasive suffering that acts as the basis of the first two categories and is under the control of karma and the disturbing mind.
From one point of view we can say that we have human bodies and are practicing the Buddha's teachings and are thus much better than insects. But we can also say that insects are innocent and free from guile, whereas we often lie and misrepresent ourselves in devious ways in order to achieve our ends or better ourselves. From this perspective, we are much worse than insects.
No matter who we are with, we often think things like, 'I am stronger than him', 'I am more beautiful than her', 'I am more intelligent', and so forth – we generate much pride. This is not good. Instead, we should always remain humble.
To develop patience, you need someone who wilfully hurts you. Such people give us the real opportunity to practise tolerance. They test our inner strength in a way that even our guru cannot. Basically, patience protects us from being discouraged.
It is better not to avoid events or persons who annoy you and give rise to anger, if your anger is not too strong. But if the encounter is not possible, work on your anger and develop compassion by yourself.
The three physical non-virtues are killing, stealing and sexual misconduct. The four verbal non-virtues are lying, divisiveness, harsh speech and senseless speech. The three mental non-virtues are covetousness, harmful intent and wrong view.
We find that between the past and the future there is an extremely thin line – something that cannot really withstand analysis. Past and future exist in relation to the present. But if the present cannot be posited, how can past and future be posited? This is a demonstration of dependent origination.
We learn from the principle of dependent origination that things and events do not come into being without causes. Suffering and unsatisfactory conditions are caused by our own delusions and the contaminated actions induced by them.
For a bodhisattva to be successful in accomplishing the practice of the six perfections – generosity, ethical discipline, tolerance, joyous effort, concentration and wisdom – cooperation with fellow beings and kindness towards them are extremely important.
Suffering originates from various causes and conditions. But the root cause of our pain and suffering lies in our own ignorant and undisciplined state of mind. The happiness we seek can be attained only through the purification of our minds.
The criterion that distinguishes a school as Buddhist is its acceptance of four fundamental tenets, known as the four seals: (i) All composite phenomena are impermanent. (ii) All contaminated things and events are unsatisfactory. (iii) All phenomena are empty. and selfless. (iv) Nirvana is true peace.
Vegetarianism is very admirable. However, according to Buddhism, there is no unequivocal prohibition against eating meat. What is specifically prohibited is taking any meat that you have ordered with the knowledge, or even the suspicion, that it has been killed especially for you.
Try to consider as transitory all adverse circumstances and disturbances. Like ripples in a pool, they occur and soon disappear.
Our lives are conditioned by karma. They are characterized by endless cycles of problems. One problem appears and passes, and soon another one begins.
The essence of all spiritual life is your attitude towards others. Once you have pure and sincere motives all the rest follows.
You can develop the right attitude toward others if you have kindness, love and respect for them, and a clear realization of the oneness of all human beings.
It is faith that removes mental turbidity and makes your mind clear.
Guilt is something that can be overcome. It does not exist in Buddhist terminology. With the Buddha nature, all negative things can be purified.
In one sense, we can say it is delusion – in the form of the wisdom derived from delusions – that actually destroys itself. Similarly, it is the blissful experience of emptiness induced by sexual desire that dissolves the force of sexual impulses.
Irrespective of whether we are believers or agnostics, whether we believe in God or karma, everyone can pursue moral ethics.
Real compassion comes from seeing the suffering of others. You feel a sense of responsibility, and you want to do something for them.
Sometimes your dear friend, though still the same person, feels more like an enemy. Instead of love, you feel hostility. But with genuine love and compassion, another person's appearance or behaviour has no effect on your attitude.