Nyanaponika Thera Quotes

If we observe our own minds, we shall notice how easily diverted our thoughts are, how often they behave like undisciplined disputants constantly interrupting each other and refusing to listen to the other side’s arguments.

Attempts at eliminating the mind’s main defilements—greed, hate and delusion—must fail as long as these defilements find refuge and support in the uncontrolled dim regions of the mind.

Painful feeling is suffering in itself; pleasant feeling brings suffering through its transiency and its unsatisfying and unsatisfactory nature.

A look into long-neglected quarters of the mind will come as a wholesome shock to the observer. It will convince him of the urgent need for methodical mental culture.

A specimen of research that is to be examined with the help of a microscope has first to be carefully prepared, cleaned, freed from extraneous matter, and firmly kept under the lens. In a similar way, the “bare object” to be examined by wisdom, is prepared by Bare Attention. It cleans the object of investigation from the impurities of prejudice and passion; it frees it from alien admixtures and from points of view not pertaining to it; it holds it firmly before the Eye of Wisdom, by slowing down the transition from the receptive to the active phase of the perceptual or cognitive process, thus giving a vastly improved chance for close and dispassionate investigation.

The ancient teachers of the Buddhist doctrine were well aware that courage is an essential feature of true faith. They therefore compared faith to a strong and courageous hero who plunges ahead into the turbulent waters of a stream to lead safely across the weaker people who timidly stop at the shore, or, excitedly and in vain, run up and down the bank engaged in useless arguments about the proper place to cross.

… age-old philosophical attitudes which arise from false factual premises, with vast theoretical superstructures framed to fit those premises

Men, knowing not how to handle the tool of the mind, have become used to leaning on others and on habit; and, owing to that, this splendid tool, the human mind, has in fact become unreliable through neglect.

The method of naming and registering also extends, of course, to noble thoughts and impulses, which will be encouraged and strengthened. Without being given deliberate attention, such wholesome tendencies often pass unnoticed and remain barren. But when clear awareness is applied to them, it will stimulate their growth.

This method of Bare Attention, so helpful to mind-knowledge and, through it, to world-knowledge, tallies with the procedure and attitude of the true scientist and scholar: clear definition of subject-matter and terms; unprejudiced receptivity for the instruction that comes out of the things themselves; exclusion, or at least reduction, of the subjective factor in judgment; deferring of judgment until a careful examination of facts has been made.

It is a significant fact and worth pondering upon that the Bible commences with the words: “In the beginning God created the heaven and the earth....", while the Dhammapada … opens with the words "Mind precedes things, dominates them, creates them". These momentous words are the quiet and uncontending, but unshakeable reply of the Buddha to that biblical belief. Here the roads of these two religions part: the one leads far away into an imaginary Beyond, the other leads straight home, into man's very heart.

The appearance in the mind of undesirable and ignoble thoughts, even if they are very fleeting and only half-articulate, has an unpleasant effect upon one’s self-esteem. Therefore such thoughts are often shoved aside, unattended to and unopposed. Often they are also camouflaged by more pleasing and respectable labels which hide their true nature. Thoughts disposed of in either of these two ways will strengthen the accumulated power of ignoble tendencies in the subconscious.

The suttas relate the story of the monk Vakkali, who full of devotion and love for the Buddha, was ever desirous to behold him bodily. To him the Buddha said: "What shall it profit you to see this impure body? He who sees the Dhamma, sees me."

The relatively small sector of the mind that stands in the intense light of purposeful will and thought is not a reliable standard of the inner strength and lucidity of consciousness in its totality.

It will become an immediate certainty to the meditator that mind is nothing beyond its cognizing function. Nowhere, behind or within the function, can any individual agent or abiding entity be detected. By way of one’s own direct experience, one will this have arrived at the great truth of No-soul or Impersonality (anatta; Sanskrit anatma), showing that all existence is void of an abiding personality (self, soul, over-self, etc.) or an abiding substance of any description.