Fighting for one's freedom, struggling towards being free, is like struggling to be a poet or a good Christian or a good Jew or a good Muslim or good Zen Buddhist. You work all day long and achieve some kind of level of success by nightfall, go to sleep and wake up the next morning with the job still to be done. So you start all over again.
In Buddhism, both learning and practice are extremely important, and they must go hand in hand. Without knowledge, just to rely on faith, faith, and more faith is good but not sufficient. So the intellectual part must definitely be present. At the same time, strictly intellectual development without faith and practice, is also of no use. It is necessary to combine knowledge born from study with sincere practice in our daily lives. These two must go together.
One should follow a man of wisdom who rebukes one for one's faults, as one would follow a guide to some buried treasure. To one who follows such a wise man, it will be an advantage and not a disadvantage.
For one who is a learner and who has not yet come to master their mind, but who dwells aspiring for peace from that which binds, making it a matter concerning himself, I know of no other thing as helpful as giving close attention to the mind.
Therefore, do not eat meat which will cause terror among people, because it hinders the truth of emancipation; not to eat meat? this is the mark of the wise.
There is no satisfying the senses, not even with a shower of money. "The senses are of slight pleasure and really suffering." When a wise man has realised this, he takes no pleasure, as a disciple of the Buddhas, even in the pleasures of heaven. Instead he takes pleasure in the elimination of craving.
In what is seen, there should be just the seen; In what is heard, there should be just the heard; In what is sensed, there should be just the sensed; In what is thought, there should be just the thought. He should not kill a living being, nor cause it to be killed, nor should he incite another to kill. Do not injure any being, either strong or weak in the world.
There is no fire like greed, No crime like hatred, No sorrow like separation, No sickness like hunger of heart, And no joy like the joy of freedom. Health, contentment and trust Are your greatest possessions, And freedom your greatest joy. Look within. Be still. Free from fear and attachment, Know the sweet joy of living in the way.
May all beings everywhere plagued with sufferings of body and mind quickly be freed from their illnesses. May those frightened cease to be afraid, and may those bound be free. May the powerless find power, and may people think of befriending each other. May those who find themselves in trackless, fearful wilderness- the children, the aged, the unprotected- be guarded by beneficent celestials, and may they swiftly attain Buddhahood.
If my happiness at this moment consists largely in reviewing happy memories and expectations, I am but dimly aware of this present. I shall still be dimly aware of the present when the good things that I have been expecting come to pass. For I shall have formed a habit of looking behind and ahead, making it difficult for me to attend to the here and now. If, then , my awareness of the past and future makes me less aware of the present, I must begin to wonder whether I am actually living in the real world.
The four catagories of existance, non-existance, both existance and non-existance, and neither existance nor non-existance, are spiderwebs among spiderwebs which can never take hold of the enormous bird of reality