Sutra Quotes

those which arise dependently are free of inherent existence.

Refutations of the views of inherently existent production are not just refutations of rival systems but should be taken as a branch of the process of overcoming one's own innate sense that things are inherently produced. The innate non-analytical intellect does not conceive cause and effect to be either the same, or inherently different, or both, or neither; however, if the objects that the intellect misconceives as inherently existent did in fact inherently exist, they would necessarily exist in one of these four ways. Thus, through eliminating these four possibilities, the inherently existent products that are the objects of this innate ignorance are shown to be non-existent. By attacking in this way the falsely conceived object, the falsely conceiving subject is gradually overcome. The false subject is removed by overcoming belief in the false object.

Jeffrey Hopkins

So too, friend, purification of virtue is for the sake of reaching purification of mind; purification of mind is for the sake of reaching purification of view; purification of view is for the sake of reaching purification by overcoming doubt; purification by overcoming doubt is for the sake of reaching purification by knowledge and vision of what is the path and what is not the path; purification by knowledge and vision of what is the path and what is not the path is for the sake of reaching purification by knowledge and vision of the way; purification by knowledge and vision of the way is for the sake of reaching purification by knowledge and vision; purification by knowledge and vision is for the sake of reaching final Nibbāna [Nirvana] without clinging. It is for the sake of final Nibbāna without clinging that the holy life is lived under the Blessed One.

Both outer and inner phenomena arise as a result of causes and conditions. Outer phenomena, the things of the physical world, arise in a series of seven steps. The texts use the example of a seed giving rise to a plant that gives rise to a fruit. The seven steps are: seed, sprout, leaflets, stemmed plant, bud, flower, fruit. Each stage succeeds the previous one in time and in order, each giving rise to the next.

Dharma Publishing

First, we must see that our negative actions arise due to prejudice and erroneous judgments. The discrimination that labels some as 'friends' and others as 'enemies' must be perceived as the root of our problems. We need to see that we label people and things in terms of our own desires, our own wishes. These wishes are transitory. The labeled objects are, themselves, impermanent. Such labeling is therefore very confused and false, yet it persists, and we continue to create suffering for ourselves. To avoid this, we need to develop equanimity for all beings suffering in samsara, tossed to and fro by their fleeting delusions, just like ourselves.

Zongtrul Losang Tsöndru

Involvement with the eight worldly dharmas keeps beings imprisoned in the realms of samsara and renders them susceptible to the hosts of emotions. The eight worldly dharmas are: praise and blame, gain and loss, fame and disgrace, happiness and suffering. The eight worldly dharmas constitute our attachment to hopes and fears: We hope for praise, gain, fame, and happiness while fearing blame, loss, disgrace, and suffering. Entangled in these eight concerns, we give our energy and intelligence to the pursuit of these hopes and the avoidance of these fears. Our way of thinking is completely dominated by these eight concerns, which the world proclaims to be of utmost importance. But Śāntideva reminds us that to achieve true peace of mind, one must "... turn this thinking upside down," becoming indifferent to hope and unmoved by fear.

Dharma Publishing

Jīvaka, I say that there are three instances in which meat should not be eaten: when it is seen, heard, or suspected [that the living being has been slaughtered for oneself]. I say that meat should not be eaten in these three instances. I say that there are three instances in which meat may be eaten: when it is not seen, not heard, and not suspected [that the living being has been slaughtered for oneself]. I say that meat may be eaten in these three instances.

Suppose a man threw into the sea a yoke with one hole in it, and the east wind carried it to the west, and the west wind carried it to the east, and the north wind carried it to the south, and the south wind carried it to the north. Suppose there were a blind turtle that came up once at the end of each century. What do you think, bhikkhus? Would that blind turtle put his neck into that yoke with one hole in it?""He might, venerable sir, sometime or other at the end of a long period.""Bhikkhus, the blind turtle would sooner put his neck into that yoke with a single hole in it than a fool, once gone to perdition, would take to regain the human state, I say. Why is that? Because there is no practising of the Dhamma there, no practising of what is righteous, no doing of what is wholesome, no performance of merit. There mutual devouring prevails, and the slaughter of the weak.

Here bhikkhus, some misguided men learn the Dhamma–discourses, stanzas, expositions, verses, exclamations, sayings, birth stories, marvels, and answers to questions–but having learned the Dhamma, they do not examine the meaning of those teachings with wisdom. Not examining the meaning of those teachings with wisdom, they do not gain a reflective acceptance of them. Instead they learn the Dhamma only for the sake of criticising others and for winning in debates, and they do not experience the good for the sake of which they learned the Dhamma.

Monks, even if bandits were to savagely sever you, limb by limb, with a double-handled saw, even then, whoever of you harbors ill will at heart would not be upholding my Teaching. Monks, even in such a situation you should train yourselves thus: 'Neither shall our minds be affected by this, nor for this matter shall we give vent to evil words, but we shall remain full of concern and pity, with a mind of love, and we shall not give in to hatred. On the contrary, we shall live projecting thoughts of universal love to those very persons, making them as well as the whole world the object of our thoughts of universal love — thoughts that have grown great, exalted and measureless. We shall dwell radiating these thoughts which are void of hostility and ill will.' It is in this way, monks, that you should train yourselves.

All phenomena do not inherently exist because of being dependent-arisings. All phenomena do not inherently exist because of being dependently imputed.

It is like a lighted torch whose flame can be distributed to ever so many other torches which people may bring along; and therewith they will cook food and dispel darkness, while the original torch itself remains burning ever the same. It is even so with the bliss of th

The horns of a rabbit do not inherently exist because they do not exist at all. The mere realization of their non-existence reveals that the horns of a rabbit do not inherently exist; therefore, the non-inherent existence of the horns of a rabbit is not an emptiness. An emptiness is not understood through realizing the mere non-existence of an object; it is known through comprehending in an existent object the absence of the quality of inherent or objective existence.

Jeffrey Hopkins