Long is the night for the sleepless. Long is the road for the weary. Long is samsara (the cycle of continued rebirth) for the foolish, who have not recognised the true teaching.
The willingness to not bypass illusion is very important. We come to nirvana by way of samsara. We come to see the true nature of things by seeing through the illusory nature of things. We don't come to nirvana by avoiding samsara. We don't come to clarity by avoiding confusion.
Hold the sadness and pain of samsara in your heart and at the same time the power and vision of the Great Eastern Sun. Then the warrior can make a proper cup of tea.
Searching outside of you is Samsara (the world). Searching within you leads to Nirvana.
Suffering also has its worth. Through sorrow, pride is driven out And pity felt for those who wander in samsara; Evil is avoided, goodness seems delightful.
The charnel ground is that great graveyard in which the complexities of samsara and nirvana lie buried.
Being fooled into trying to make things work out for 'me' is called samsara.
The Buddha said that samsara by its nature is painful. He didn't say it was a joyride.
Yes, times are not good, but when were times good? This is samsara.
The things you see are real, but they are not a complete seeing - Samsara.
Never is a man wholly a saint or a sinner.
Mental purity will come through constant chanting of the divine name. This is the simplest way. You are trying to cross the ocean of transmigration, the cycle of birth and death. The mantra is the oar of the boat; it is the instrument you use to cross the samsara of your restless mind, with its unending thought waves. The mantra can also be compared to a ladder that you climb to reach the heights of God realization.
Death and Light are everywhere, always, and they begin, end, strive, attend, into and upon the Dream of the Nameless that is the world, burning words within Samsara, perhaps to create a thing of beauty.
Everything that is thought and expressed in words is one-sided, only half the truth; it all lacks totality, completeness, unity. When the Illustrious Buddha taught about the world, he had to divide it into Samsara and Nirvana, illusion and truth, into suffering and salvation. One cannot do otherwise, there is no other method for those who teach. But the world itself, being in and around us, is never one-sided. Never is a man or a deed wholly Samsara or wholly Nirvana; never is a man wholly a saint or a sinner. This only seems so because we suffer the illusion that time is something real.
