The more you understand, the more you love; the more you love, the more you understand.

You are the sky. Everything else is just the weather.

Because you are alive, everything is possible.

The Buddha's path is not about becoming somebody different but about becoming more and more who you really are.

The cultivation of loving-kindness is the thread that runs through all Buddhist teachings.

The purpose of meditation is to gain right understanding of the true nature of mental and physical phenomena.

All experiences are preceded by mind, having mind as their master, created by mind.

This very body is the Buddha. And this very earth the lotus paradise.

When one sees with wisdom that all phenomena are empty of inherent existence, one is liberated from suffering.

The practice of vipassana is the study of the self. When you study physical and mental phenomena, you are studying the truth about yourself.

When the iron bird flies and horses run on wheels, the Tibetan people will be scattered like ants across the face of the earth.

All beings by nature are Buddha, as ice by nature is water. Apart from water there is no ice; apart from beings, no Buddha.

Appearances are mind, mind itself is emptiness, emptiness itself is spontaneous presence.

Happiness is found in the simplest of things. It is not in the things you own, but in the love you share.

There is no path to happiness: happiness is the path.

For whom emptiness is possible, everything is possible. For whom emptiness is not possible, nothing is possible.

Impermanence, suffering, and non-self are not philosophical concepts but realities to be directly perceived through mindfulness practice.

We should find perfect existence through imperfect existence.

Happiness is not the pursuit of an endless succession of experiences but an attitude toward life.

The nature of mind is not something we need to achieve - it's something we need to recognize.

Wisdom says we are nothing. Love says we are everything. Between these two our life flows.

Only one book is worth reading: the heart.

The deepest happiness comes from having an enduring sense of purpose, one that gives our lives meaning beyond the endless pursuit of pleasure and success.

When concentration is developed, wisdom arises. When wisdom arises, one becomes disenchanted with the five aggregates.

The willingness to empty ourselves and then seek our true nature is an expression of great and courageous love.

The nature of everything is illusory and ephemeral, those with dualistic perception regard suffering as happiness, like they who lick the honey from a razor's edge.

Enlightenment is like the moon reflected on the water. The moon does not get wet, nor is the water broken.

The nature of life is change. The nature of change is painful. The nature of pain is temporary.

Peace is not found by changing the world, but by changing your attitude to the world.

The mind that sees its own nature becomes free from all extremes.

The color of the mountains is Buddha's body; the sound of running water is his great speech.

In the spiritual world there are no time divisions such as the past, present and future; for they have contracted themselves into a single moment of the present where life quivers in its true sense.

The key to the Buddha's teaching is not grasping, not trying to hold onto things that are essentially impermanent and unstable.

Zen in its essence is the art of seeing into the nature of one's own being, and it points the way from bondage to freedom.

The Buddha taught that wealth does not bring happiness and security. The pursuit of wealth is a matter of living in balance.

All worldly pursuits have but one unavoidable and inevitable end, which is sorrow; acquisitions end in dispersion; buildings in destruction; meetings in separation; births in death.

Enlightenment is not about becoming something special, but about realizing what we already are.

This is my simple religion. There is no need for temples; no need for complicated philosophy. Our own brain, our own heart is our temple; the philosophy is kindness.

The Four Noble Truths are not merely theoretical propositions but a framework for understanding and transforming our experience.

In the beginning, nothing comes, in the middle nothing stays, in the end nothing goes.

The time of the past becomes the present, the time of the present becomes the future, the time of the future becomes the present, and the time of the present becomes the past.

The path to liberation is through understanding the true nature of mind and matter through direct observation.

Whatever is dependently co-arisen, that is explained to be emptiness. That, being a dependent designation, is itself the middle way.

Who would then deny that when I am sipping tea in my tearoom I am swallowing the whole universe with it and that this very moment of my lifting the bowl to my lips is eternity itself transcending time and space?

The Four Noble Truths are not mere doctrinal propositions but a framework for understanding and transforming our lives.

The Buddha's teaching is not about belief but about investigation, not about accepting but about examining.

Suffering is not the end of the story; it is the middle of the story.

The Buddha's teaching challenges us to master the art of living, to live in a way that leads to the extinction of suffering.

The Buddha's teaching is a teaching of self-reliance, of being one's own master, one's own refuge.

The biggest prison is the one we build in our own mind.

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

Birth and death are neither two things nor one thing. Life is not an appearance, death is not a disappearance.

The spiritual journey begins with the recognition that beneath our surface happiness there lies a deep inner pain.

The truth you believe and cling to makes you unavailable to hear anything new.

Just to be alive is enough.

In Zen there must be satori; there must be a general mental upheaval which destroys the old accumulations of intellection and lays down the foundation for a new life.

The secret of happiness lies not in getting what we want, but in learning to want what we already have.

The mind is the root from which all things grow. If you can understand the mind, everything else is included.

The path to liberation requires both understanding and practice, both pariyatti and patipatti.

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.