One is not a great one because one defeats or harms other living beings. One is so called because one refrains from defeating or harming other living beings.
Whatever we once were, we are no longer just a Christian nation; we are also a Jewish nation, a Muslim nation, a Buddhist nation, a Hindu nation, and a nation of nonbelievers.
Be it known that Men of dull faculties and slight wisdom, They who cling proudly to signs, Cannot believe in this Dharma. Now I, joyfully and fearlessly, In the midst of the bodhisattvas Frankly casting aside my expedient devices, Merely preach the Unexcelled Path.
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.
Compassion suits our physical condition, whereas anger, fear and distrust are harmful to our well-being. Therefore, just as we learn the importance of physical hygiene to physical health, to ensure healthy minds, we need to learn some kind of emotional hygiene.
Know from the rivers in clefts and in crevices: those in small channels flow noisily, the great flow silent. Whatever's not full makes noise. Whatever is full is quiet.
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.
On the philosophical level, both Buddhism and modern science share a deep suspicion of any notion of absolutes, whether conceptualize as a transcendent being, as an eternal, unchanging principle such as soul, or as a fundamental substratum of reality. ... In the Buddhist investigation of reality, at least in principle, empirical evidence should triumph over scriptural authority, no matter how deeply venerated a scripture may be.