The practice of Buddhism is fundamentally a practice of expanding our happiness and diminishing our suffering.

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

Happiness is not about getting what you want, but wanting what you've got.

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

The eye with which I see Buddha is the same eye with which Buddha sees me.

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

The basic teaching of Buddhism is the teaching of transiency, or change.

Enlightenment is not the end of change but the end of resistance to change.

Everybody has the light of Buddha within, but they don't look for it.

True happiness is not about getting rid of all our problems, but about changing our relationship to them.

The root of suffering is attachment.

By understanding emptiness, one understands all phenomena. Without understanding emptiness, one understands nothing.

Life is an art, and like perfect art it should be self-forgetting.

Karma is not fate but the law of moral causation, showing us that we are the architects of our own destiny.

The essence of the spiritual journey is the uncovering of what is always already present.

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

When you recognize that pain and suffering are impermanent, you become free.

People usually consider walking on water or in thin air a miracle. But I think the real miracle is not to walk either on water or in thin air, but to walk on earth.

Real freedom is not about controlling our experience, but about being free within our experience.

Peace comes from within. Do not seek it without.

To live – is that not enough? To love – is that not everything?

The teaching of the Buddha is based on two truths: conventional truth and ultimate truth. Without understanding the relationship between these two, the deeper meaning of the Buddha's teaching cannot be understood.

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

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

We do not "come into" this world; we come out of it, as leaves from a tree.

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 purpose of our lives is to be happy, and happiness is found in benefiting others.

Enlightenment is not about becoming divine. Instead, it's about becoming more fully human.

Life is available only in the present moment.

The more we understand our mind, the more we understand the world.

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

True happiness is not found through the multiplication of desires but through their simplification.

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

As long as you seek for something, you will get the shadow of reality and not reality itself.

Not knowing how near the truth is, we seek it far away.

When you understand that all phenomena are impermanent, unsatisfactory, and non-self, attachment naturally falls away.

To think in terms of either pessimism or optimism oversimplifies the truth. The problem is to see reality as it is.

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

The water in the ocean can be rough or calm. It can be clear or murky. But the water itself doesn't mind.

What is evil? Killing is evil, lying is evil, slandering is evil, abuse is evil, gossip is evil, envy is evil, hatred is evil, to cling to false doctrine is evil; all these things are evil. And what is the root of evil? Desire is the root of evil, illusion is the root of evil.

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

Everything that has a beginning has an ending. Make your peace with that and all will be well.

Intrinsically all living beings are Buddhas, just as ice and water are of the same substance.

True peace is found not in the absence of experience but in the clear seeing of all experience.

The true person is not anyone in particular. But like the deep blue color of the limitless sky, it is everyone, everywhere in the world.

If I had any position, I would thereby have a flaw. But since I have no position, I alone am without flaw.

Both formerly and now, it is only suffering that I describe, and the cessation of suffering.

When mindfulness becomes continuous, the distinction between the observer and the observed begins to break down.

The whole moon and the entire sky are reflected in one dewdrop on the grass.

Our true nature is like a diamond - pure, brilliant, and indestructible. No matter how much dirt covers it, its essential nature remains unchanged.

The nature of all things is like a magical illusion, a mirage, a dream, a reflection of the moon in water.

When you realize the emptiness of all phenomena, compassion will arise in your heart for all sentient beings who do not understand this truth.

Just as the great ocean has one taste, the taste of salt, so also this teaching and discipline has one taste, the taste of liberation.

The law of nature is the law of cause and effect. As you sow, so shall you reap.

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.

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

The mind is the forerunner of all things. Our present life is the result of our past thoughts, and our future life will be the result of our present thoughts.

Trying to define yourself is like trying to bite your own teeth.

Instead of having a deep understanding of the teaching, we need a strong confidence in our teaching, which says that originally we have Buddha nature.

Although all phenomena are empty of inherent existence, they function perfectly well.