Start by thinking, "Everyone wants to be happy, just like me, and nobody wants to suffer, just like me."

If we focus on that thought alone, there is no space left for anxiety in our minds anymore. When we look at each living being with this recognition and immerse our minds in that thought, our mind will automatically become very open and caring.

Try doing this today. Whenever you are looking at people -- for example, when you are in a shop, on the street, in a bus -- think, "This is a living being that has feelings, someone who wants to be happy and doesn't want to suffer. This person is just like me."

You will find that you will no longer feel that they are complete strangers. You will feel like you know them in some way and will respect each of them.

by Thubten Chodron

Basically we are all the same human beings with the same potential to be a good human being or a bad human being ... The important thing is to realize the positive side and try to increase that; realize the negative side and try to reduce. That's the way.

by Dalai Lama

十二处是佛教常见名相，指六根加上六境(尘)。

六根与六境的相互作用使众生蒙蔽本有的真心,生出了种种虚妄分别心，造作种种业因， 感受种种果报。

佛告舍利弗说， 六根六尘都是由真空实相上幻化出来的虚妄法， 本来并非实有， 如果能够了解引理， 虽有六根对待诸尘， 但仍可以不受诸尘所染。

水与冰∶水本是无分别的，一味相融的；但结成的冰块，就各各不同。这块大，那块小；那块化成水，这块还是坚结的。众生也如此，本来息息 相关，相依相存。由於众生的无始蒙昧，不与平等一味相契合，而形成独立的形态。

by 印顺法师

我们要做好社会的环保，也要做好内心的环保。

by 证严法师

六境又称为六尘:
(1) 色、(2) 声、(3) 香、(4 )味、(5) 触、(6) 法。

它们是六根作用时不可少的境界， 即眼能视色， 耳能闻声， 鼻能嗅香， 舌能尝味， 身有所触， 意有所思所念。 总之， 六境包含了一切可认知的对象。

"六境"有引诱众生心思向外的可能， 即说它们易于蒙蔽众生本有的真心。

Just consider...Suppose we begin to possess an very expensive object. The minute that thing comes into our possession our mind changes...'Now, where can I keep it? If I leave it there somebody might steal it'...We worry ourselves into a state, trying to find a place to keep it. And when did the mind change? It changed the minute we obtained that object -- suffering arose right then. No matter where we leave that object we can't relax, so we're left with trouble. Whether sitting, walking, or lying down, we are lost in worry.

by Ajahn Chah

Among all living creatures studied thus far by modern scientists, only human beings can be said with absolute certainty to have been endowed with the ability to make deliberate choices about the direction of their lives, and to discern whether those choices will lead them through the valley of transitory happiness or into a realm of a lasting peace and well-being. Though we may be genetically wired for temporary happiness, we’ve also been gifted with the ability to recognize within ourselves a more profound and lasting sense of confidence, peace, and well-being.

Among sentient beings, human beings appear to stand alone in their ability to recognize the necessity to forge a bond between reason, emotion, and their instinct to survive, and in doing so create a universe—not only for themselves and the human generations that follow, but also for all creatures who feel pain, fear and suffering—in which we are all able to coexist contentedly and peaceably.

by Yongey Mingyur Rinpoche

凡夫只认现境，不了自心。依于六根，接于六尘，而生六识。

(1) 眼　能见色者是。以能对色而生眼识，故谓眼根。
(2) 耳　能闻声者是。以能对声而生耳识，故谓耳根。
(3) 鼻　能嗅香者是。以能对香而生鼻识，故谓鼻根。
(4) 舌　能尝味者是。以能对味而生舌识，故谓舌根。
(5) 身　能感触者是。以能对触而生身识，故谓身根。
(6) 意　能知法者是。以能对法而生意识，故谓意根。

If you listen to the Dhamma teachings but don't practice you're like a ladle in a soup pot. The ladle is in the soup pot every day, but it doesn't know the taste of the soup. You must reflect and meditate.

by Ajahn Brahm

We don't set out to save the world; we set out to wonder how other people are doing and to reflect on how our actions affect other people's hearts.

by Pema Chodron

When Bodhisattva Avalokiteshvara was practicing the profound Prajna Paramita, he illuminated the Five Skandhas and saw that they are all empty, and he crossed beyond all suffering and difficulty.

Shariputra, form does not differ from emptiness; emptiness does not differ from form. Form itself is emptiness; emptiness itself is form. So too are feeling, cognition, formation, and consciousness.

Shariputra, all Dharmas are empty of characteristics. They are not produced, not destroyed, not defiled, not pure; and they neither increase nor diminish. Therefore, in emptiness there is no form, feeling, cognition, formation, or consciousness; no eyes, ears, nose, tongue, body, or mind; no sights, sounds, smells, tastes, objects of touch, or Dharmas; no field of the eyes up to and including no field of mind consciousness; and no ignorance or ending of ignorance, up to and including no old age and death or ending of old age and death. There is no suffering, no accumulating, no extinction, and no Way, and no understanding and no attaining.

Because nothing is attained, the Bodhisattva through reliance on Prajna Paramita is unimpeded in his mind. Because there is no impediment, he is not afraid, and he leaves distorted dream-thinking far behind. Ultimately Nirvana! All Buddhas of the three periods of time attain Anuttara-samyak-sambodhi through reliance on Prajna Paramita. Therefore know that Prajna Paramita is a Great Spiritual Mantra, a Great Bright Mantra, a Supreme Mantra, an Unequalled Mantra. It can remove all suffering; it is genuine and not false. That is why the Mantra of Prajna Paramita was spoken. Recite it like this:

Gaté Gaté Paragaté Parasamgaté

Bodhi Svaha!

by Buddhist Text Translation Society

All major religious traditions carry basically the same message, that is love, compassion and forgiveness the important thing is they should be part of our daily lives.

by Dalai Lama

四念住又名四念处是:

(1) 观身不净
(2) 观受是苦
(3) 观心无常
(4) 观法无我

以四念住对治我们的常、乐、我、净四颠倒。

从前释尊在世时，有一次广大的集会，大家都去见佛。须菩提在山边考虑，我也去见佛吗？佛说「见缘起即见佛」，我为什麽不观察缘起呢？他观察一切从缘所生，都是无常演变；从无常的观察中，通达法性空，契入寂灭的圣境。当时释尊对一个最先见佛的弟子说∶你以为先见我吗？不！「须菩提先见我身」。

by 印顺法师

>内心思维的禅定。

Buddhism teaches that harboring the three poisons leads to evil (Akusala) and suffering (Dukkha).

The Three Poisons are :
1) Greed (Lobha)
2) Hate (Dvesha)
3) Ignorance (Moha)