When ever Buddhism has taken root in a new land, there has been a certain variation in the style in which it is observed. The Buddha himself taught differently according to the place, the occasion and the situation of those who were listening to him.
Samsara-our conditioned existence in the perpetual cycle of habitual tendencies and nirvana - genuine freedom from such an existence- are nothing but different manifestations of a basic continuum. So this continuity of consciousness us always present. This is the meaning of tantra.
According to Buddhist practice, there are three stages or steps. The initial stage is to reduce attachment towards life. The second stage is the elimination of desire and attachment to this samsara. Then in the third stage, self-cherishing is eliminated
The creatures that inhabit this earth-be they human beings or animals-are here to contribute, each in its own particular way, to the beauty and prosperity of the world.
In our struggle for freedom, truth is the only weapon we possess.
A spoon cannot taste of the food it carries. Likewise, a foolish man cannot understand the wise manÂ´s wisdom even if he associates with a sage.
Not to identify oneself with something, or to associate things with the "me," and to see that the idea that there is a "me" which is distinct from things is a delusion - that is true wisdom.
Whether we are rich or poor, educated or uneducated, whatever our nationality, color, social status, or ideology may be, the purpose of our lives is to be happy.
Every man has the basis of good. Not only human beings, you can find it among animals and insects, for instance, when we treat a dog or horse lovingly.
DonÂ´t try to use what you learn from Buddhism to be a Buddhist; use it to be a better whatever-you-already-are.
What is the BodhisattvaÂ´s way of life? It is the way of life that follows naturally from having cultivated the awakening mind of bodhicitta. Omniscience is achieved only through the process of purifying the disturbing emotions within your mind. It cannot be achieved merely through wishes and prayers. We have to train in eliminating all the specific disturbing emotions within our mind. We have to train in eliminating all the specific disturbing emotions by relying on specific antidotes. All the activities of a Bodhisattva can be included in two major categories: the practice of skillful means and the practice of wisdom. If the practices of giving, ethics, and so forth are to be perfected, they should be supported and influenced by the practice of wisdom. Without the practice of wisdom, the first five of the six perfections cannot actually become practices of perfection.
It is our custom to say that someone is "lucky" or "unlucky" if they meet with fortunate or unfortunate circumstances, respectively. It is, however, too simplistic to think in terms of random "luck." Even from a scientific point of view, this is not a sufficient explanation. Should something unfortunate happen, we immediately think, "Oh, how unlucky!" And yet this is not sufficient to explain what happened- there must be a cause. We seem to call "luck" that factor which overrides external conditions to bring about a positive situation. But that too is a cause; it is an inner cause, which we call "merit".
Buddha-Nature exists in everyone no matter how deeply it may be covered over by greed, anger and foolishness, or buried by his own deeds and retribution. Buddha-Nature can not be lost or destroyed; and when all defilements are removed, sooner or later it will reappear.
Wisdom is the best guide and faith is the best companion. One must try to escape from the darkness of ignorance and suffering, and seek the light of Enlightenment.
Since form (phenomena) is emptiness and emptiness is form, then instead of a hand grasping at nothing, it is better to grasp at someoneÂ´s nose because this is closer to reality.
It is far better to grasp the universe as it really is than to persist in delusion, however satisfying and reassuring.