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Blissful is detachment for one who is content, For one who has learned the law of nature and who sees;
Blissful is non-affliction in the world, Restraint towards living creatures;
Blissful is passionlessness in the world, The overcoming of sensual desires;
But the abolition of the conceit
"I am" —That is truly the supreme bliss.

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All those who clearly understand the fact that enlightenment is everywhere come to the perfect wisdom with a marvelous insight that all objects and structures, just as they are in the present moment, are themselves enlightenment, both the way and the goal, being perfectly transparent to the ineffable. Those who experience the ineffable, known as Suchness, recognize that all structures are radiantly empty of self-existence.

Those who attain perfect wisdom are forever inspired by the conviction that the infinitely varied forms of this world, in all their relativity, far from being a hindrance and a dangerous distraction to the spiritual path, are really a healing medicine. Why? Because by the very fact that they are interdependent on each other and therefore have no separate self, they express the mystery and the energy of all-embracing love. Not just the illumined wise ones but every single being in the interconnected world is a dweller in the boundless infinity of love.

( Prajnaparamita )

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Ananda said to the Buddha: "I think there has never been a teacher as great as you, nor will there ever be one as great in the future."

The Buddha asked: " Have you known all the awakened ones, the Buddhas of the past ?"
"No, Honored One."
"And are you able to know all the Buddhas of the future?"
"No, Honored One"
"Then I suppose you do know this awakened one's mind completely?"
"No, Honored One, I do not even know your mind completely."
"Then how can you make such a bold statement? It is better to talk of what you know than to speculate foolishly."

( Majjhima Nikaya )

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Arouse your will, supreme and great,
Practice love, give joy and protection;
Let your giving be like space,
Without discrimination or limitation.

Do good things, not for your own sake
But for all the beings in the universe;
Save and make free everyone you encounter,
Help them attain the wisdom of the way.

( Prajnaparamita )

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Rohitassa asked: "Is there anywhere, while one is continuing on the path, where one can find a place where there is no birth, no aging, no decaying, no ending, and no rising again in rebirth? Is there anywhere along the way where one can see the end or reach the end of existence?"

"No, my friend," replied the Buddha, "there is nowhere of that nature. When you are following the path, you can't know the end or see the end or reach the end of existence. But, nevertheless, you can end your trouble and woe - indeed, you can end it here and now. For in this very body, six feet in length, with all its sense impressions and its thoughts and ideas, here I declare to you is the world and the origin of the world and the ending of the world and also the way that leads to that ending.

Not to be reached by travelling is the end of the world,
Yet there is no release from sorrow
Unless you reach the end of the world.
The one who is wise and lives a loving life
Begins to know the world. That one will go to the world's end.
And then he will neither long for this world
Nor for any world."

( Anguttara Nikaya )

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In the gloom and darkness of the night, when there is a sudden flash of light, a person will recognize objects; in the same way, the one with a flash of insight sees according to reality - "This is how sorrow works; this is how it arises; this is how it can come to an end; this is the path leading to that end.

( Anguttara Nikaya )

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Subhuti asked : "How can the practitioner who wishes to help all beings find enlightenment awaken to the complete and perfect wisdom?"

The Buddha said: "This most subtle awakening comes about through moment-to-moment attentiveness. By way of attentiveness, there is attunment to the ways in which things manifest, such as form and consciousness. The practitioner awakens to perfect wisdom by becoming blissfully free from obsessions with habits, names, sense experiences, personal feelings, and with dread of dying and all the despair that goes with it.

"Free to experience all the rising of manifestation and its interdependent functioning without believing it to be the final reality, the practitioner avoids two fundamental errors - that this relative world is rooted on any solid foundation, and the opposite error that the manifest forms we see are mere illusions without proper physical and moral implications for every single mind-flow."

( Prajnaparamita )

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For the one who has no inner, angry thoughts,
Who has gone past being a someone, a this or a that,
That one is free from fear and is blissful.
Even the gods cannot win such serenity.

( Udana Sutta )

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One of his followers urged the Buddha to perform a miracle in order to attract some nonbelievers. The Buddha replied:

" I detest and will not undertake the so-called miracles of magic power and divination. I and my followers attract nonbelievers only the miracle of Truth. "

( Digha Nikaya )

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The wanderer Bhaggava accused the Buddha of saying that the universe was caused merely by chance. The Buddha replied:

"I have heard others of your sect, Bhaggava, say that when I awoke and found the Truth, which was beautiful, I remained in that bliss and then regarded the universe as ugly and meaningless in comparison.

But I never taught that, Bhaggava. This is what I do say: 'Whenever one awakes and finds the beautiful, then one knows indeed what beauty is.' "

( Majjhima Nikaya )

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' Śūraṅgama Sūtra '


"The Buddha then compounds his cousin's confusion by stating that there are fundamentally two kinds of mind:

1. First, the ordinary quotidian mind of which we are aware and which is entangled, lifetime after lifetime, in the snare of illusory perceptions and random thoughts;

2. And second, the everlasting true mind, which is our real nature, and which is the state of the Buddha."

" Ananda, what are the two fundamentals?

The first is the mind that is the basis of death and rebirth and that has continued for the entirety of time, which has no beginning. This mind is dependent upon perceived objects, and it is this that you and all beings make use of and that each of you consider to be your own nature.

The second fundamental is enlightenment, which has no beginning; it is the original and pure essence of nirvana. It is the original understanding, the real nature of consciousness. All conditioned phenomena arise from it, and yet it is among those phenomena that beings lose track of it. They have lost track of this fundamental understanding, though it is active in them all day long, and because they remain unaware of it, they make the mistake of entering the various destinies."

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Trivial thoughts, subtle thoughts,
Mental jerkings that follow one along:
Not understanding these mental thoughts,
One runs back and forth with wandering mind.

But having known these mental thoughts,
The ardent and mindful one restrains them.
An awakened one has entirely abandoned them,
These mental jerkings that follow one along.

- Meghiya Sutta (Udana 4.1)

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The noble path is the best of all paths, freedom from craving is the best state, and the one who has eyes to see is the happiest person.
The noble path is the way that leads to freedom from delusion, that leads to clarity.
The one who sees this path and follows it comes to the end of sorrow.
You yourself must make the effort; the awakened only point the way. Those who have entered the path and who meditate free themselves from the bonds of illusion.
Everything is changing. It arises and passes away.The one who realizes this is freed from sorrow. This is the shining path.
To exist is to know suffering. Realize this and be free from suffering. This is the radiant path.
There is no separate self to suffer. The one who understands this is free. This is the path of clarity.

- Dhammapada -

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In a gabled house the rafters all converge on the ridgepole , they are fixed on the ridgepole and join together there equally; in the same way, whatever wrong states of mind exist, they are all rooted in ignorance, fixed in ignorance and joined together tgere. Ignorance of good is the cause of wrongdoing. Therefore, you must live in mindfulness and train yourself in this.

- Samyutta Nikaya

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If the element of the truth seeker did not exist in everyone,
There would be no turning away from craving,
Nor could there be a longing for nirvana,
Nor a seeking for it, nor a resolve to find it.

- Visuddhi Magga

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Attentiveness is the path to true life;
Indifference is the path to death.
The attentive do not die;
The indifferent are as if they are dead already.

- Dhammapada

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A wandering monk called Vaccha asked the Buddha if the Buddha would still exist after death. The Buddha replied:

"Vaccha, the idea that I would exist or not exist after death- such ideas lead to dense jungles and arid deserts, to entanglements as though caught by thorns. They bring about anger, delusion, and argument and they do not bring about peace, knowledge, or wisdom leading to enlightenment. I do not take up any of these ideas."

"Then has the Buddha any belief of his own?"

"Vaccha, I have nothing to do with belief or theories, but declare what I know. I declare the nature of form, how it arises and how it perishes; the nature of perception, how it arises and how it perishes. And because I have completely abandoned all fantasies, false ideas, and imaginings about the nature of self or anything to do with the self, I am freed from self."

"But," asked Vaccha persistently, "when one who has attained this emancipation of mind dies, where does he go, where is he reborn?"

"The word 'reborn' does not fit the case."

"Then is he not reborn?"

"To say that he is not reborn does not fit the case either. Nor should you say that he is both reborn and not reborn or, indeed, that he is neither reborn nor not reborn."

"I am totally bewildered, Buddha, and my faith in you has gone."

"Never mind being bewildered. This is a deep and difficult doctrine to understand. Imagine there is a fire in front of you. You see it burning and know that it can only burn if it has fuel. And then you see that it has gone out. Now, somebody asks you, to which quarter has the fire gone - east, west, north or south? What do you say?"

"I would say that such a question does not fit the case, Buddha. For the fire depends on fuel, and when there is no more fuel, the fire is said to be out through lack of nourishment."

"In just the same way, Vaccha, the body in which one can see the truth will die out, like a fan palm, without any future. But that which is the truth, that which is existence itself, is there although it is deep and infinitely hard to understand. Like the great ocean, one cannot fathom it. And so it does not fit the case to say that I will be reborn or will not be reborn."

- Digha Nikaya

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One of the Buddha's monks, Purna, wanted to teach meditation to the Western Suner, a wild and dangerous people. The Buddha thought such an idea was overzealous but tested Purna.

"But, Purna, these are violent, cruel, and furious people. When they get angry and curse you, what will you think?"

"I shall think that they are basically kind and good although they address me with insults. And at least they don't beat me or stone me."

"But suppose they do beat you and hit you with stones, what will you think?"

"I shall think they are kind and good since at least they are not using clubs and swords."

"And if they do attack you with clubs and swords?"

"I shall still think they are kind and good for delivering me from this unfortunate body."

"Oh, very well, very well, Purna. With such perfect and saintly patience as all that you may certainly go and live among these violent people. Go, Purna - who knows, you may be able to deliver some and show them the way to freedom."

- Majjhima Nikaya

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Reality as it is becomes the right view of the meditator. Thinking of it as it is becomes the right thought. Awareness of it as it is becomes the right awareness. Concentration on it as it is becomes the right concentration. Actions of body and speech are then aligned to reality as it is. In this way the meditator develops and is fulfilled.

- Majjhima Nikaya

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The one who wishes to escape from doubt
Should be attentive and alert;
Looking at mind and body both,
He should see the causes and the origins.

- Patisambhida Magga

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One should not imagine oneself to be one with the eye or independent of it or the owner of it. The same with the ear and all the other sense, including the mind. Nor should one imagine oneself to be identical with the world or contained in it or independent of it or the owner of it.

In this way, free from imagining, one no longer clings to the things of the world. When one no longer clings, there is no more agitation, insecurity, and worry. Being no longer worried, one can reach into the depths of oneself and understand that where there has been loss there is now fulfillment.

- Samyutta Nikaya

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That people are unknowing does not mean that they are unknowing like cows or goats. Even ignorant people look for a pathway to reality. But, searching for it, they often misunderstand what they encounter. They pursue names and categories instead of going beyond the name to that which is real.

- Digha Nikaya

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He who gives away shall have real gain. He who subdues himself shall be free; he shall cease to be a slave of passions. The righteous man casts off evil, and by rooting out lust, bitterness, and illusion do we reach Nirvana.

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Moghavan came to the Buddha. "I have come to you with a question, great sage. i am afraid of death. Is there any way to look upon the world so as not to be seen by the king of death?"
"Look upon the world as empty." the Buddha replied. "This is the way to overcome death. Cease thinking of yourself as an entity that really exists. If you look on the world in this way, you will never be seen by the king of death."

' Sutta Nipata '

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Whatever an enemy might do
to an enemy,
or a foe to a foe,
the ill-directed mind
can do to you
even worse.

Whatever a mother, father
or other kinsman
might do for you,
the well-directed mind
can do for you
even better.

'Dhammapada'

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This contemplation is your teacher: If your words and actions are likely to lead to harm and suffering, abandon them. If your words and actions are likely to lead to the welfare and benefit of all, cultivate them.

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