From Various Mahayana Sutras & Writings

[The Bodhisattva Vimalakirti was asked 'What is this joy in the Dharma?' and replied:]
'Joy in having faith in the Buddha, joy in listening to the Dharma, joy in making offerings to the Sangha, and joy in forsaking the five worldly pleasures ... joy in following and upholding the truth; joy in being beneficial to living beings; ... joy of being with those studying the same Dharma and joy in the freedom from hindrance when amongst those who do not study it.'
Vimalakirti Nirdesa Sutra, trans. as Ordinary Enlightenment, by C. Luk, p.43.

Not dependent on another, peaceful and
Not fabricated by mental fabrication,
Not thought, without distinctions,
That is the character of reality [that-ness].
Nagarjuna, Mulamadhyamakakarika, Garfield edn., p. 251. 

So should you view all the fleeting worlds:
A star at dawn, a bubble in a stream;
A flash of lightning in a summer cloud;
A flickering lamp, a phantom and a dream.
The Diamond Sutra, Mu Soeng edition, p. 155.

Night and day he [the meditator] examines things; at times he goes over things again.
Constantly he proceeds, asking, 'What is this thing, what is this thing? Who am I?'
This is called the way of 'the lion that bites the man'.
Hakuin zenji (Rinzai-shu reformer), Orategama III, Yampolsky collection, pp. 105-06.

Vast emptiness; nothing sacred.
Bodhidharma’s ‘first principle, given in response to an Emperor’s question about reality.
 
An itchy dog doesn’t
want rebirth in heaven.
Instead, it sneers at
white cranes in the clouds.
Traditional Zen saying.
 
Then what does one think of while sitting quietly? What he should think of is his real self who sees, listens, laughs and cries. To think 'Who am I?' is zazen [sitting meditation]. The result is the realisation that not to think is the best thinking. In other words, the thing which one does not need to think of at all is his real self. This is exactly what the Japanese Zen master Dogen once said: 'Think what you do not think'.
Mumon Yamada, from lectures on the Zazen-gi, Inst. of Zen Studies edn., p. 4.

A mirror, when a flower comes before it, reflects back a flower. If a bird comes before it, it reflects a bird. The mirror reflects each thing exactly as it is, without any discrimination, and when that thing is gone it leaves no trace behind. The True Self is like that mirror.
Shodo Harada roushi, The Path to Bodhidhamma, p. 95.

To give is non-attachment, that is, just not to attach to anything is to give.
Shunryu Suzuki, Zen Mind, Beginner's Mind, p. 65.
 
At the moment of this realization, there is nothing which is not the total realization of life, and there is nothing which is not the total realization of death. This momentary pivotal state can cause life to be and can cause death to be … life is the manifestation of all functions, and death is the manifestation of all functions.
Dogen Zenji, in book ‘Zenki’ in ‘Shobogenzo’, English edn p. 285.Note: ‘all functions’  = ‘Zenki’ in Japanese = the sum total of all the potentiality of the body-mind universe.

To what can I compare this world?
A waterbird’s beak
touching moon-shadows
in a drop of dew.
Dogen Zenji, cited in Seo & Addiss, The Art of 20th century Japan, p. 109. 

To learn the Buddha Way is to learn one's self.
To learn one's self is to forget one's self.
Dogen Zenji, Genjokoan.

It is a mistake to think you pass from life into death. Being one stage of time, life is possessed of before and after. For this reason the Buddha Dharma teaches that life itself is as such unborn.
Dogen Zenji, Shouji.