If Bodhidharma (the person who supposedly brought Chan/Zen to China) came from Kanchipuram in southern India, I wonder if that is where Zen architecture came from. Though Buddhism died out in southern India about 500 years ago, modern-day southern Indian architecture still looks very “Zen” (open spaces, minimal furniture, large pillars and beams, etc.). For example: https://duckduckgo.com/?kad=en_US&q=traditional+tamil+house+&iax=1&ia=images
“Good men are constant[ly good]” (Dhammapada, 83, Lal’s translation).
“He is indeed virtuous, wise, and righteous who neither for his own sake nor for the sake of another (does any wrong), who does not crave for sons, wealth, or kingdom, and does not desire success by unjust means” (Dhammapada 84, Acharya Buddharakkhita’s translation).
“Think not lightly of evil, saying, “It will not come to me.” Drop by drop is the water pot filled. Likewise, the fool, gathering it little by little, fills himself with evil” (Dhammapada 121, Acharya Buddharakkhita’s translation).
“By not holding to fixed views, the pure-hearted one, having clarity of vision, being freed from all sense desires, is not born again into this world” (Karaniya Metta Sutta, Amaravati translation).
The easiest way that I find to quiet the mind is to want to have a quiet mind, to value the ease and openness of it, and to choose to make only as few thoughts and feelings as necessary. Making thoughts and feelings, running around doing things, etc. requires energy and struggle. To feel less tired and stressed, minimize the things you have to consider or make/do; consider and do things more reluctantly. Having a quiet mind also allows one to see more details in the world, in a less filtered way.
Why did your current thought come into your head? Are you aware and mindful enough to know what prompted/conditioned it?
Looking at the very ethnically, linguistically, nationally, and philosophically fractured state of Buddhist peoples around the world today, as well as at the continued popularity of later-Buddhism philosophies like Buddha-nature and the Thai Dhammakaya Movement, it strikes me that, even (approximately) 2,560 years after the Buddha’s parinibbana, many people still have difficulty accepting the Buddha’s teaching of Anattā and letting go of attachment to self identities.