The Four Reliances
First, rely on the spirit and meaning of the teachings, not on the words;
Second, rely on the teachings, not on the personality of the teacher;
Third, rely on real wisdom, not superficial interpretation;
And fourth, rely on the essence of your pure Wisdom Mind, not on judgmental perceptions.
Mindfulness is the aware, balanced acceptance of the present experience.
It isn't more complicated that that.
It is opening to or recieving the present moment, pleasant or unpleasant, just as it is,
without either clinging to it or rejecting it.
Sylvia Boorstein
"I teach about suffering and the way to end it"
Shakyamuni Buddha
"Subhuti, what do you think? Can the Buddha be recognized by means of his bodily form?"
"No, Most Honored One, the Buddha cannot be recognized by means of his bodily form. Why? Because when the Buddha speaks of bodily form, it is not a real form, but only an illusion."
The Buddha then spoke to Subhuti: "All that has a form is illusive and unreal. When you see that all forms are illusive and unreal, then you will begin to perceive your true Buddha nature."
By amending our mistakes, we get wisdom.
By defending our faults, we betray an unsound mind.
The Sutra of Hui Neng
Those who see worldly life as an obstacle to Dharma
see no Dharma in everyday actions.
They have not yet discovered that
there are no everyday actions outside of Dharma.
Dogen
If you want to be free,
Get to know your real self.
It has no form, no appearance,
No root, no basis, no abode,
But is lively and buoyant.
It responds with versatile facility,
But its function cannot be located.
Therefore when you look for it,
You become further from it;
When you seek it,
You turn away from it all the more.
- Linji
When mortals are alive, they worry about death.
When they're full, they worry about hunger.
Theirs is the Great Uncertainty.
But sages don't consider the past.
And they don't worry about the future.
Nor do they cling to the present.
And from moment to moment they follow the Way.
Bodhidharma
Enlightenment is like the moon reflected on the water.
The moon does not get wet, nor is the water broken.
Although its light is wide and great,
The moon is reflected even in a puddle an inch wide.
The whole moon and the entire sky
Are reflected in one dewdrop on the grass.
Dogen
Good work.. keep it up :)
Dhammapada Verse 363
Kokalika Vatthu
Yo mukhasamyato bhikkhu
mantabhani anuddhato
attham dhammanca dipeti
madhuram tassa bhasitam.
Verse 363. The Ideal Monk
Whatever bhikkhu tongue-controlled
speaks wisely and who is not proud,
who theory and practice can expound,
sweet as honey is his speech.
Explanation: The monk who controls his speech, who speaks wisely with his mind composed, who explains the meaning of the Dhamma - sweet are the words of that monk.
The Story of Bhikkhu Kokalika
While residing at the Jetavana monastery, the Buddha uttered Verse (363) of this book, with reference to Bhikkhu Kokalika.
Bhikkhu Kokalika had abused the two Chief Disciples, the Venerable Sariputta and the Venerable Maha Moggallana. For this evil deed Kokalika was swallowed up by the earth and had to suffer in Paduma Niraya. Learning about his fate, the bhikkhus remarked that Kokalika had to suffer grievously because he did not control his tongue. To those bhikkhus, the Buddha said, "Bhikkhus! A bhikkhu must have control over his tongue; his conduct must be good; his mind must be calm, subdued and not flitting about as it pleases."
Then the Buddha spoke in verse as follows:
Verse 363: The bhikkhu who controls his mouth (speech) who speaks wisely with his mind composed, who explains the meaning and the text of the Dhamma, — sweet are the words of that bhikkhu.
Less desire means less pain, more satisfaction, more freedom in your life, more inner peace and happiness.
All know the Way, but few actually walk it.
If you don't find a teacher soon, you'll live this life in vain. It's true, you have the buddha-nature. But without the help of a teacher
you'll never know it. Only one person in a million becomes enlightened without a teacher's help.
If, though, by the conjunction of conditions, someone understands what the Buddha meant, that person doesn't need a teacher. Such a person has a natural awareness superior to anything taught. But unless you're so blessed, study hard, and by means of instruction you'll understand.
The First Realization:
All the world is impermanent.
The earth is fragile and perilous.
The four great elements inhere in suffering and emptiness.
In the five skandhas there is no self.
All that arise, change, and perish,
Are illusive, unreal, and without a master.
Mind is the root of evil;
Body a reservoir of sin.
Thus observing and contemplating,
One gradually breaks free from birth and death.
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.
Sutta Nipata II,14
The Second Realization:
Excessive desire is suffering.
Birth, death, and weariness in life
All originate from greed and desires.
Desiring less, being wu-wei,
Body and mind are at ease and free.
The Third Realization:
The mind is insatiable,
Always seeking, thirsty for more,
Thus increasing our sins.
Bodhisattvas renounce such conduct.
Always remember to follow the way,
Be content and at peace with poverty,
With wisdom as the sole vocation.
Dhammapada Verse 364
Dhammaramatthera Vatthu
Dhammaramo dhammarato
dhammam anuvicintayam
dhammam anussaram bhikkhu
saddhamma1 na parihayati.
Verse 364. The Monk Abides in Dhamma
The bhikkhu who in Dhamma dwells,
in Dhamma delighting and pondering,
remembering the Dhamma - he
does not decline from Dhamma True.
Explanation: The monk who abides in the Dhamma, who delights in the Dhamma, and is ever mindful of the Dhamma, does not fall away from the Dhamma of the virtuous.
The Story of Thera Dhammarama
While residing at the Jetavana monastery, the Buddha uttered Verse (364) of this book, with reference to Thera Dhammarama.
When it was made known to the disciples that the Buddha would realize Parinibbana in four months' time, most of the puthujjana bhikkhus (i.e., those who had not attained any of the Maggas) felt extremely depressed and were at a loss and did not know what to do. They just stayed close to the Buddha, hardly ever leaving his presence. However, there was a bhikkhu by the name of Dhammarama who kept to himself and did not go near the Buddha. His intention was to strive most ardently to attain arahatship before the passing away of the Buddha. So he strove hard in Insight Meditation Practice. Other bhikkhus, not understanding his attitude and his noble ambition, misunderstood his behaviour.
Those bhikkhus took Dhammarama to the Buddha and said to the Enlightened One, "Venerable Sir! This bhikkhu does not seem to have any affection or regard or reverence for you; he has been staying by himself while all the time other bhikkhus are staying close to Your Venerable presence." When other bhikkhus had said everything they wanted to say, Dhammarama respectfully explained to the Buddha why he had not come to see the Buddha and also reported that he had been striving his utmost in Insight Meditation Practice.
The Buddha was satisfied and was very pleased with the explanation and conduct of Dhammarama and he said, "My son, Dhammarama, you have done very well. A bhikkhu who loves and respects me should act like you. Those who made offerings of flowers, scents and incense to me are not really paying me homage. Only those who practise the Dhamma are the ones who truly pay homage to me."
Then the Buddha spoke in verse as follows:
Verse 364: The bhikkhu who abides in the Dhamma, who delights in the Dhamma, who meditates on the Dhamma, and is ever mindful of the Dhamma, does not fall away from the Dhamma of the virtuous.
At the end of the discourse Thera Dhammarama attained arahatship.
1. saddhamma: the Dhamma of the virtuous; i.e., the thirty-seven Factors of Enlightenment (Bodhipakkhiya Dhamma) and the nine Transcendentals (Lokuttara Dhamma).
Whenever you hear that someone else has been successful, rejoice.
Always practice rejoicing for others--whether your friend or your enemy.
If you cannot practice rejoicing, no matter how long you live, you will not be happy.
Dhammapada Verse 366
Vipakkhasevaka Bhikkhu Vatthu
Appalabhopi ce bhikkhu
salabham nati mannati
tam ve deva pasamasanti
suddhajivim atanditam.
Verse 366. The Gods Adore Virtuous Monks
Disdaining not his gains,
though little he receives,
pure of life and keen
that bhikkhu devas praise.
Explanation: The monk may have received only a little but he does not under estimate what was given him. He is satisfied with what he has received. Such a monk, who leads a pure livelihood, is praised by deities.
The Story of a Bhikkhu Who Associated With a Follower of Devadatta
While residing at the Jetavana monastery, the Buddha uttered Verses (365) and (366) of this book, with reference to a bhikkhu who was on friendly terms with a follower of Devadatta.
Once, a bhikkhu disciple of the Buddha, being very friendly with a follower of Devadatta, paid a visit to the monastery of Devadatta and stayed there for a few days. Other bhikkhus reported to the Buddha that he had been mixing with the followers of Devadatta and that he had even gone to the monastery of Devadatta, spent there a few days, eating, sleeping and apparently enjoying the choice food and the comforts of that monastery. The Buddha sent for that bhikkhu and asked him whether what he had heard about his behaviour was true. The bhikkhu admitted that he had gone to the monastery of Devadatta for a few days, but he told the Buddha that he had not embraced the teaching of Devadatta.
The Buddha then reprimanded him and pointed out that his behaviour made him appear like a follower of Devadatta. To him the Buddha said, "My son, even though you have not embraced the doctrine of Devadatta, you are going about as if you were one of his followers. A bhikkhu should be contented with what he gets and should not covet other people's gains. A bhikkhu who is filled with envy at the good fortune of others will not attain concentration (samadhi), or Insight, or the Path that leads to Nibbana (Magga). Only the bhikkhu who is contented with whatever he gets will be able to attain concentration, Insight and the Path."
Then the Buddha spoke in verse as follows:
Verse 365: One should not despise what one has received (by proper means), nor should one envy others their gains. The bhikkhu who envies others cannot attain Concentration (Samadhi).
Verse 366: Though he receives only a little, if a bhikkhu does not despise what he has received (by proper means), the devas will surely praise him who leads a pure life and is not slothful.
Those who see worldly life as an obstacle to Dharma
see no Dharma in everyday actions.
They have not yet discovered that
there are no everyday actions outside of Dharma.
Dogen
All happiness comes from the desire for others to be happy.
All misery comes from the desire for oneself to be happy.
The path of the enlightened one leaves no track- it is like the path of birds in the sky.
Before enlightenment: Chop wood, carry water. After enlightment: Chop wood, carry water.
Enlightenment is like the moon reflected on the water.
The moon does not get wet, nor is the water broken.
Although its light is wide and great,
The moon is reflected even in a puddle an inch wide.
The whole moon and the entire sky
Are reflected in one dewdrop on the grass.
Dogen