Monks, when ignorance is abandoned, and knowledge arises in the monk, with the ending of ignorance and the arising of knowledge he clings neither to sense-pleasures, nor does he cling to views, nor to precepts and vows, nor to a Self-doctrine. Not clinking, he is not disturbed; not disturbed, he attains individually nibbana.
In Aryans' Discipline, to build a friendship is to build wealth, To maintain a friendship is to maintain wealth and To end a friendship is to end wealth.
Without approval and without scorn, but carefully studying the sentences word by word, one should trace them in the Discourses and verify them by the Discipline. If they are neither traceable in the Discourses nor verifiable by the Discipline, one must conclude thus: 'Certainly, this is not the Blessed One's utterance; this has been misunderstood by that bhikkhu - or by that community, or by those elders, or by that elder.' In that way, bhikkhus, you should reject it.
Holding on to anger is like grasping a hot coal with the intent of throwing it at someone else; you are the one who gets burned. A good friend who points out mistakes and imperfections and rebukes evil is to be respected as if he reveals a secret of hidden treasure.
How does one stay mindful? Where feelings are known as they arise, known as they persist, known as they pass away. Thoughts are known as they arise, known as they persist, known as they pass away. Perceptions are known they arise, known as they persist, known as they pass away. This is how a monk stays awake.
Let go the past, let go the future, and let go the present (front, back, middle). Crossing to the farther shore of existence, with mind released everywhere, do not further undergo birth and decay.
As a lotus flower is born in water, grows in water and rises out of water to stand above it unsoiled, so I, born in the world, raised in the world having overcome the world, live unsoiled by the world
Then another thing, now this is mainly for our interest about Tibet, our struggle. Whole struggle depend on within person. For dangerous. Foolish! Not for this only institution or even not only for Buddhist dogma, but before national sort of right, our right. So therefore this struggle must carried by people themselves.
Live in Joy, In love, Even among those who hate. Live in joy, In health, Even among the afflicted. Live in joy, In peace, Even among the troubled. Look within. Be still. Free from fear and attachment, Know the sweet joy of living in the way.
Suttas are not meant to be 'sacred scriptures' that tell us what to believe. One should read them, listen to them, think about them, contemplate them, and investigate the present reality, the present experience with them. Then, and only then, can one insightfully know the truth beyond words.
These teachings are like a raft, to be abandoned once you have crossed the flood. Since you should abandon even good states of mind generated by these teachings, How much more so should you abandon bad states of mind!
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.