When watching after yourself, you watch after others. When watching after others, you watch after yourself.
He who can curb his wrath as soon as it arises, as a timely antidote will check snake's venom that so quickly spreads, - such a monk gives up the here and the beyond, just as a serpent sheds its worn-out skin.
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.
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.
Don't give way to heedlessness or to intimacy with sensual delight - for a heedful person, absorbed in jhana, attains an abundance of ease.
I manifested in a dreamlike way to dreamlike beings and gave a dreamlike Dharma, but in reality I never taught and never actually came.
Inflowing thoughts come to an end in those who are ever alert of mind, training themselves night and day, and ever intent on nirvana
He who harms living beings is, for that reason, not an ariya (a Noble One); he who does not harm any living being is called an ariya.
Therefore, be ye lamps unto yourselves, be ye a refuge to yourselves. Hold fast to the truth as a lamp; hold fast as a refuge to the truth. Look not for refuge to anyone besides yourselves.
I have passed in ignorance through a cycle of many rebirths, seeking the builder of the house. Continuous rebirth is a painful thing. But now, housebuilder, I have found you out. You will not build me a house again. All your rafters are broken, your ridge-pole shattered. My mind is free from active thought, and has made an end of craving.
A kind man who makes good use of wealth is rightly said to possess a great treasure; but the miser who hoards up his riches will have no profit.
When we feel happy and peaceful, our happiness and peace radiates around us, and others can enjoy it as well. This is called 'the enjoyment of others of our body of bliss'.
Joyful is the accumulation of good work.
By whomsoever no evil is done in deed, or word, or thought, him I call a Brahmin (holy man) who is guarded in these three.
Full of love for all things in the world, practicing virtue, in order to benefit others, this man alone is happy.
A victor only breeds hatred, while a defeated man lives in misery, but a man at peace within lives happily, abandoning up ideas of victory and defeat.
(The real brahmin is the one who:) ... has crossed beyond duality ...knows no this shore, other shore, or both ...(is) settled in mind ... without inflowing thoughts ...is without attachment ...endures undisturbed criticism, ill-treatment and bonds, (and is) strong in patience ...(is) without anger, devout, upright, free from craving, disciplined and in his last body ...has experienced the end of his suffering here in this life, who has set down the burden, freed!
When a wise man is advised of his errors, he will reflect on and improve his conduct. When his misconduct is pointed out, a foolish man will not only disregard the advice but rather repeat the same error.
Freed by full realization and at peace, the mind of such a man is at peace, and his speech and action peaceful. He has no need for faith who knows the uncreated, who has cut off rebirth, who has destroyed any opportunity for good or evil, and cast away all desire. He is indeed the ultimate man.
A fool acquires knowledge only to his own disadvantage. It destroys what good he has, and turns his brains.
Those... who find delight in freedom from attachment in the renunciation of clinging, free from the inflow of thoughts, they are like shining lights, having reached final liberation in the world.
When a man venerates those worthy of veneration, be they Buddhas or their disciples, who have transcended all obstacles and passed beyond sorrow and tears - venerating such as these, whose passions are extinguished and for whom there is no further source for fear, no one can calculate how great his merit is.
Dispassion is the best of mental states. . . .
Suffering does not befall him who is without attachment to names and forms.
The good renounce everything. The pure don't babble about sensual desires. Whether touched by pleasure or pain, the wise show no change of temper.
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