Dhamma Quotes ....
What-Buddha-Taught.net Dhamma Quotes
"Inconceivable, bhikkhus, is the beginning of this samsara.
A first point is not known of beings roaming and wandering the round of rebirth,
hindered by ignorance and fettered by craving."
"Which do you think, bhikkhus, is more:
the stream of tears that you have shed as you roamed
and wandered on through this long course,
weeping and wailing because of being united with the
disagreeable and separated from the agreeable �C this or the
water in the four great oceans?
The stream of tears that
you have shed as you roamed and wandered on through
this long course…this alone is greater than the water in
the four great oceans…For such a long time, bhikkhus,
you have experienced suffering, anguish, and disaster, and
swelled the cemeteries."
(S.15.3 "Assu Sutta")
"There will come a time when the mighty ocean will
dry up, vanish and be no more…There will come a time
when the mighty earth will be devoured by fire, perish and
be no more. But yet there will be no end to the suffering
of beings roaming and wandering this round of rebirth,
hindered by ignorance and fettered by craving."
(S.22.99 "Gaddulabaddha Sutta")
"Through many a birth I wandered in samsara,
Seeking, but not finding the builder of this house.
Painful it is to be born again and again."
"O house-builder! You are seen.
You shall build no house again.
All your rafters are broken.
Your ridgepole is shattered."
"My mind has attained the unconditioned.
Achieved is the end of craving."
[Builder: craving; House: body (the five aggregates);
Rafters:defilements; Ridgepole: ignorance]
(Dh.153-154 "Udana Vatthu")
Your worst enemy cannot harm you as much
as your own unguarded thoughts.
Develop the mind of equilibrium.
You will always be getting praise and blame,
but do not let either affect the poise of the mind:
follow the calmness, the absence of pride.
One day Ananda, who had been thinking deeply about things for a while, turned to the Buddha and exclaimed:
"Lord, I've been thinking- spiritual friendship is at least half of the spiritual life!"
The Buddha replied: "Say not so, Ananda, say not so. Spiritual friendship is the whole of the spiritual life!"
(Samyutta Nikaya, Verse 2)
In what is seen, there should be just the seen;
In what is heard, there should be just the heard;
In what is sensed, there should be just the sensed;
In what is thought, there should be just the thought.
He should not kill a living being, nor cause it to be killed, nor should he incite another to kill.
Do not injure any being, either strong or weak in the world.
(Sutta Nipata II,14)
These teachings are like a raft, to be abandoned once you have crossed the flood.
Since you should abandon even good states of mind generated by these teachings,
How much more so should you abandon bad states of mind!
Conquer the angry man by love.
Conquer the ill-natured man by goodness.
Conquer the miser with generosity.
Conquer the liar with truth.
In Aryans' Discipline, to build a friendship is to build wealth,
To maintain a friendship is to maintain wealth and
To end a friendship is to end wealth.
(Cakkavatti Sutta, Patika Vagga, Dighanikaya)
"If beings knew, as I know, the results of sharing gifts, they would not enjoy their gifts without sharing them with others, nor would the taint of stinginess obsess the heart and stay there. even if it were their last and final bit of food, they would not enjoy its use without sharing it, if there were anyone to receive it"
One should follow a man of wisdom who rebukes one for one's faults, as one would follow a guide to some buried treasure.
To one who follows such a wise man, it will be an advantage and not a disadvantage.
A brahmin once asked The Blessed One:
"Are you a God?"
"No, brahmin" said The Blessed One.
"Are you a saint?"
"No, brahmin" said The Blessed One.
"Are you a magician?"
"No, brahmin" said The Blessed One.
"What are you then?"
"I am awake."
See the truth, and you will see me.
Let your love flow outward through the universe,
To its height, its depth, its broad extent,
A limitless love, without hatred or enmity.
Then as you stand or walk,
Sit or lie down,
As long as you are awake,
Strive for this with a one-pointed mind;
Your life will bring heaven to earth.
(Sutta Nipata )
Thousands of candles can be lit from a single candle,
and the life of the candle will not be shortened.
Happiness never decreases by being shared.
I teach one thing and one only:
that is, suffering and the end of suffering.
Just as a mother would protect with her life her own son, her only son,
so one should cultivate an unbounded mind towards all beings, and loving-kindness towards all the world.
One should cultivate an unbounded mind, above and below and across, without obstruction, without enmity, without rivalry.
Standing, or going, or seated, or lying down, as long as one is free from drowsiness, one should practice this mindfulness.
This, they say, is the holy state here.
What is this world condition?
Body is the world condition.
And with body and form goes feeling, perception, consciousness, and all the activities throughout the world.
The arising of form and the ceasing of form--everything that has been heard, sensed, and known, sought after and reached by the mind--all this is the embodied world, to be penetrated and realized.
Make an island of yourself,
make yourself your refuge;
there is no other refuge.
Make truth your island,
make truth your refuge;
there is no other refuge.
(Digha Nikaya, 16)
Solitude is happiness for one who is content, who has heard the Dhamma and clearly sees.
Non-affliction is happiness in the world - harmlessness towards all living beings.
The fool thinks he has won a battle when he bullies with harsh speech,
but knowing how to be forbearing alone makes one victorious.
(Samyutta Nikaya I, 163)
Things are not what they appear to be: nor are they otherwise.
Who knows by tomorrow, one may still be living or dead.
Thus reflecting, without procrastinating tomorrow or the day after,
One should incessantly exert right away on this very day.
(Uparipan Bhaddekanatta Sutta 226)
Do not pursue the past.
Do not lose yourself in the future.
The past no longer is.
The future has not yet come.
Looking deeply at life as it is.
In the very here and now, the practitioner dwells in stability and freedom.
We must be diligent today.
To wait until tomorrow is too late.
Death comes unexpectedly.
How can we bargain with it?
The sage calls a person who knows how to dwell in mindfulness night and day,
'one who knows the better way to live alone.'
HOW DID THE LORD BUDDHA DWELL?
Bhikkhus, Mindfulness with Breathing (Anapanasati) that one has developed and make much of has great fruit and great benefit.
Even I myself, before awakening, when not yet enlightened, while still a Bodhisatva (Buddha to be), lived in this dwelling (way of life) for the most part. When I lived mainly in this dwelling, the body was not stressed, the eyes were not strained, and my mind was released from the asava (corruptions, cankers) through non-attachment.
For this reason, should anyone wish "may my body be not stressed, may my eyes be not strained, may my mind be released from the asava through non-attachment," then that person ought to attend carefully in his heart to this Mindfulness with Breathing meditation.
(Samyutta-nikaya. Samyutta LIV, Sutta 8)
The Buddha praises ānāpānasati thus:
Bhikkhus, this concentration through mindfulness of breathing,
when developed and practised much, is both peaceful and sublime.
It is an unadulterated blissful abiding, and
it banishes and stills evil unwholesome thoughts as soon as they arise.
"What is the purpose of skillful virtues? What is their reward?"
"Skillful virtues have freedom from remorse as their purpose,
Ananda, and freedom from remorse as their reward."
"Freedom from remorse has joy as its purpose, joy as its reward."
"Joy has rapture as its purpose, rapture as its reward."
"Rapture has serenity as its purpose, serenity as its reward."
"Serenity has pleasure as its purpose, pleasure as its reward."
"Pleasure has concentration as its purpose, concentration as its reward."
"Concentration has knowledge & vision of things as they actually are as its purpose,
knowledge & vision of things as they actually are as its reward."
"In this way, Ananda, skillful virtues lead step-by-step to the consummation of arahantship."
(Kimattha Sutta Anguttara Nikaya 11.1)
If there is ever any doubt about the necessity of the Jhanas, look at ...
And what is right concentration? There is the case where a monk ― quite withdrawn from sensuality, withdrawn from unskillful (mental) qualities ― enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. With the stilling of directed thoughts & evaluations, he enters & remains in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation ― internal assurance. With the fading of rapture, he remains in equanimity, is mindful & alert, and senses pleasure with the body. He enters & remains in the third jhana, of which the Noble Ones declare, 'Equanimous (ekagatta) & mindful, he has a pleasurable abiding.' With the abandoning of pleasure & pain ― as with the earlier disappearance of elation & distress ― he enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain. This is called right concentration." SN 45.8
"When sitting in meditation, say, "That's not my business!" with every thought that comes by."
Do not try to become anything.
Do not make yourself into anything.
Do not be a meditator.
Do not become enlightened.
When you sit, let it be.
What you walk, let it be.
Grasp at nothing.
"When one does not understand death, life can be very confusing."
"The Dhamma has to be found by looking into your own heart and seeing that which is true and that which is not, that which is balanced and that which is not balanced."
"Only one book is worth reading: the heart."
"Don't think that only sitting with the eyes closed is practice. If you do think this way, then quickly change your thinking. Steady practice is keeping mindful in every posture, whether sitting, walking, standing or lying down. When coming out of sitting, don't think that you're coming out of meditation, but that you are only changing postures. If you reflect in this way, you will have peace. Wherever you are, you will have this attitude of practice with you constantly. You will have a steady awareness within yourself."
"The heart of the path is quite easy. There's no need to explain anything at length. Let go of love and hate and let things be. That's all that I do in my own practice."
"We practice to learn how to let go, not how to increase our holding on to things. Enlightenment appears when you stop wanting anything."
"If you let go a little, you will have a little peace. If you let go a lot, you will have a lot of peace. If you let go completely, you will have complete peace."
"You are your own teacher. Looking for teachers can't solve your own doubts. Investigate yourself to find the truth - inside, not outside. Knowing yourself is most important."
"Try to be mindful and let things take their natural course. Then your mind will become still in any surroundings, like a clear forest pool. All kinds of wonderful, rare animals will come to drink at the pool, and you will clearly see the nature of all things. You will see many strange and wonderful things come and go, but you will be still. This is the happiness of the Buddha."
"Let your aim be Nibbana."
When one does what Buddhas do, one is a Buddha.
When one does what Bodhisattvas do, one is a Bodhisattva.
When one does what Arhats do, one is an Arhat.
When one does what ghosts do, one is a ghost.
These are all natural phenomena.
There are no shortcuts in cultivation.
If you wish others to know about your good deeds,
they are not truly good deeds.
If you fear others will find out about your bad deeds,
those are truly bad deeds.
(Master Hsuan Hua)
Compassion is a verb.
If we are not empty, we become a block of matter.
We cannot breathe, we cannot think.
To be empty means to be alive, to breathe in and to breathe out.
We cannot be alive if we are not empty.
Emptiness is impermanence, it is change.
We should not complain about impermanence,
because without impermanence, nothing is possible.
Meditation is not to escape from society,
but to come back to ourselves and see what is going on.
Once there is seeing, there must be acting.
With mindfulness, we know what to do and what not to do to help.
Enlightenment, for a wave in the ocean,
is the moment the wave realises it is water.
(Thich Nhat Hanh)
This too will pass.
All the cravings and desires come from a sense of 'self'...
The flavor of the Dhamma will begin to appear when the mind is centered in concentration.
We will be able truly to see things as they are -- without a doubt -- once we can remove the counterfeit things that conceal them. For example, beauty: Where, exactly, is the body beautiful? What is there about it that you can claim to be beautiful? If you speak in terms of the principles of the truth, how can you even look at the human body? It's entirely filled with filthiness, both within and without, which is why we have to keep washing it all the time. Even the clothing and other articles on which the body depends have to be dirty because the main part -- the body -- is a well of filth within and without. Whatever it comes into contact with -- robes, clothing, dwelling, bedding -- has to become dirty as well. Wherever human beings live becomes dirty, but we don't see the truth, mainly because we aren't interested in looking.
Life is uncertain. Death is certain.
When the breath becomes subtle, that subtle breath is better.
At that time do not make the breath clear. If you try to make the breath clear, then because of excessive effort, it will make concentration to decrease.
(Pa Auk Sayadaw)
The Meaning of Anatta
Anything fashioned by conditions, whether physical or mental, is called a sankhara. All sankharas are unsteady and inconstant (anicca) because they are continually moving and changing about. All sankharas are incapable of maintaining a lasting oneness: This is why they are said to be stressful (dukkha). No sankharas lie under anyone's control. They keep changing continually, and no one can prevent them from doing so, which is why they are said to be not-self (anatta). All things, whether mental or physical, if they have these characteristics by nature, are said to be not-self. Even the quality of deathlessness - which is a quality or phenomenon free from fashioning conditions, and which is the only thing in a state of lasting oneness - is also said to be not-self, because it lies above and beyond everything else. No one can think it or pull it under his or her control. Only those of right view, whose conduct lies within the factors of the path, can enter in to see this natural quality and remove their attachments to all things - including their attachment to the agent which goes about knowing those things. In the end, their is no agent attaining or getting anything. However natural phenomena behave, that is how they simply keep on behaving at all times.
When meditators practice correctly and have the discernment to see that quality (of deathlessness) as it really is, the result is that they can withdraw their attachments from all things - including their attachment to the discernment which enters in to see the quality as it really is.
The practice of all things good and noble is to reach this very point.
(Venerable Ajahn Tate)
If there is no peace within,
how can there ever be peace without?
If we don't master our own defilements, we will have to deal with others' defilements as well.
The only way to make the Buddha-Dhamma last longer is to practice diligently & realize it for oneself.
The mere wobbling of the mind and body is dukkha.
Real happiness is peace in stillness.
That's what the Buddha taught.
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Dear Dhammafarers,Hope the quotes are helpful in one way or another ... for treading onto the Path.mahakaruna,