Nirvana is interpreted by Western nations as the actual annihilation of human desire or passion; but this is a mistake. Nirvana is nothing else than universal reason.
When Enlightenment is perfected, a Bodhisattva is free from the bondage of things, but does not seek to be delivered from things. Samsara (the world of becoming) is not hated by him, nor is Nirvana loved. When perfect Enlightenment shines, it is neither bondage nor deliverance.
Those who seek Nirvana are to be laughed at.
If God truly is the Absolute, then he is all these in one: Nirvana, insofar as he is the goal of the path of liberation; Dharma, insofar as he is described as the law of the cosmos and humanity; Emptiness, insofar as he constantly escapes all affirmative specifications; Primordial Buddha, insofar as he is the origin of all that is. Could one not, after all the explanations of emptiness, nirvana and dharmakaya in comparison with the Christian understanding of the Absoulte, despite all the divergences, also speak of convergence between Christianity and Buddhism?
No words can describe it, no example can point to it. Samsara does not make it worse, Nirvana does not make it better. It has never been born, it has never ceased. It has never been liberated, it has never been deluded. It has never existed, it has never been non existent. It has no limits at all. It does not fall into any kind of category.
If God truly is the Absolute, then he is all these in one: Nirvana, insofar as he is the goal of the path of liberation; Dharma, insofar as he is described as the law of the cosmos and humanity; Emptiness, insofar as he constantly escapes all affirmative specifications; Primordial Buddha, insofar as he is the origin of all that is. Could one not, after all the explanations of emptiness, nirvana and dharmakaya in comparison with the Christian understanding of the Absolute, despite all the divergences, also speak of convergence between Christianity and Buddhism?
Desire is our imprisonment. The man who wants nothing, who is absolutely contented as he is, is free of all bondage. He has attained to ultimate freedom, nirvana -- and that is the goal of life. And it is only by attaining that freedom that you will know the significance of being, the song of being, the celebration of being.
May I be far removed from contending creeds and dogmas.
Ever since my Lord's grace entered my mind,
My mind has never strayed to seek such distractions.
Accustomed long to contemplating love and compassion,
I have forgotten all difference between myself and others.
Accustomed long to meditating on my Guru as enhaloed over my head,
I have forgotten all those who rule by power and prestige.
Accustomed long to meditating on my guardian deities as inseparable from myself,
I have forgotten the lowly fleshly form.
Accustomed long to meditating on the secret whispered truths,
I have forgotten all that is said in written or printed books.
Accustomed, as I have been, to the study of the eternal Truth,
I've lost all knowledge of ignorance.
Accustomed, as I've been, to contemplating both nirvana and samsara as inherent in myself,
I have forgotten to think of hope and fear.
Accustomed, as I've been, to meditating on this life and the next as one,
I have forgotten the dread of birth and death.
Accustomed long to studying, by myself, my own experiences,
I have forgotten the need to seek the opinions of friends and brethren.
Accustomed long to applying each new experience to my own spiritual growth,
I have forgotten all creeds and dogmas.
Accustomed long to meditating on the Unborn, the Indestructible, the Unchanging,
I have forgotten all definitions of this or that particular goal.
Accustomed long to meditating on all visible phenomena as the Dharmakaya,
I have forgotten all meditations on what is produced by the mind.
Accustomed long to keeping my mind in the uncreated state of freedom,
I have forgotten all conventions and artificialities.
Accustomed long to humbleness, of body and mind,
I have forgotten the pride and haughty manner of the mighty.
Accustomed long to regarding my fleshly body as my hermitage,
I have forgotten the ease and comfort of retreats and monasteries.
Accustomed long to knowing the meaning of the Wordless,
I have forgotten the way to trace the roots of verbs, and the
sources of words and phrases.
You, 0 learned one, may trace out these things in your books
[if you wish].
A free and resourceful and fully equipped human body that's freed of the eight unfree states is not easy to get. To get to the heart of this free and resourceful occasion and to get past the pleasures of life is not easy to do. To see what is wrong with the phenomenon of samsara and accomplish nirvana is not something easy to do. Although one might practice true dharma extensively the purest conductive conditions don't easily join. A lama who masters instructions and scriptures and logic and has a compassionate heart is not easy to find. A student with faith who does not get fed up or exhausted and is able to actually practice is not easy to find. A practice environment blessed with the proper conditions free of all hazard and fear is not easy to find. Friends with the same motivation and way to apply it who’s thinking accords with your own are not easy to find A body that's able to work with its pain and illness and to do all you bid it is not something easy to find. Although you might get every one of these factors together to practice with one-pointed mind is not easy to do. These are nine things which are difficult to come by. They're difficult, but it's these difficult things you must do.
There is not the slightest difference
between cyclic existence and nirvana.
There is not the slightest difference
between nirvana and cyclic existence.
If "freedom" means, first of all, the responsibility of every individual for the rational determination of his own personal, professional and social existence, then there is no greater fear than that of the establishment of general freedom. Without a thoroughgoing solution of this problem there never will be a peace lasting longer than one or two generations. To solve this problem on a social scale, it will take more thinking, more honesty and decency, more conscientiousness, more economic, social and educational changes in social mass living than all the efforts made in previous and future wars and post-war reconstruction programs taken together.
Now the science conversant about all such inferences of unknown being from its known manifestations, is called ontology, or metaphysics proper.
Even if you are a monk, if your practice of the Way is not intense, if your aspiration is not pure, how are you any different from a layman? Again, even if you are a layman, if your aspiration is intense and your conduct wise, why is this any different from being a monk?
When you recognize the nature of mind, fabrication and effort are naturally freed.
We are, I believe, at the moment in grave danger of missing the 'path to perfection'.