To study the Way is to study the self. To study the self is to forget the self. To forget the self is to be enlightened by all things.

Better to have one moment of genuine meditation than to perform religious activities for a thousand years.

The world is its own magic.

The roots of all goodness lie in the soil of appreciation for goodness.

To forget the self is to be actualized by myriad things.

The supreme path is not to fabricate anything. The supreme meditation is not to be distracted.

If you want to know your past life, look at your present condition. If you want to know your future life, look at your present actions.

Even death is not to be feared by one who has lived wisely.

The quality of every moment depends on the state of our minds.

Problems that remain persistently insoluble should always be suspected as questions asked in the wrong way.

One moment can change a day, one day can change a life, and one life can change the world.

The mind creates the abyss, and the heart crosses it.

Life is available only in the present moment.

When we meet real tragedy in life, we can react in two ways - either by losing hope and falling into self-destructive habits, or by using the challenge to find our inner strength.

The essence of Buddhist practice is to bring everything onto the path. Every experience becomes an opportunity for awakening.

True happiness comes from a sense of inner peace and contentment, which in turn must be achieved through cultivation of altruism, of love, of compassion.

Fear keeps us focused on the past or worried about the future. If we can acknowledge our fear, we can realize that right now we are okay.

The Noble Eightfold Path is a path of training: training in ethical conduct, training in mental discipline, and training in wisdom.

Do not follow the ideas of others, but learn to listen to the voice within yourself.

Wisdom arises when you see the true characteristics of phenomena through direct experience.

The mind is everything. What you think, you become.

The way to change others' minds is with affection, and not anger.

The mind is like water. When it's turbulent, it's difficult to see. When it's calm, everything becomes clear.

Sankharas are the seeds of consciousness that manifest as sensations. By observing sensations equanimously, we stop creating new sankharas.

When you note effectively, there is no time for defilements to arise. The mind becomes pure through noting.

Zen is not necessarily against words, but it is well aware of their limitations.

The path is not about moving from one place to another. It's about recognizing where we already are.

Compassion is not a sign of weakness but a sign of strength.

The lamp of wisdom burns constantly, illuminating the nature of mind.

The idea of Zen is to catch life as it flows. There is nothing extraordinary or mysterious about Zen. I raise my hand; I take a book from the other side of the desk; I hear the boys playing ball outside my window; I see the clouds blown away beyond the neighboring wood: all these I do in Zen.

Through our eyes, the universe is perceiving itself. Through our ears, the universe is listening to its harmonies. We are the witnesses through which the universe becomes conscious of its glory, of its magnificence.

Holding onto anger is like drinking poison and expecting the other person to die.

To see nothing is to perceive the Way, and to understand nothing is to know the Dharma.