Difference between revisions of "Buddha quotes"
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| + | '''Siddhattha Gotama''' ([[Pali]]), also: '''Siddhārtha Gautama''' ([[Sanskrit]]) was a spiritual teacher from ancient India and the founder of [[Buddhism]] and is known as Buddha. It is generally accepted by the majority of historians that he lived approximately from 563 BCE. to 483 BCE. | ||
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| + | ==Quotes== | ||
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*''Do not believe in something because it is reported. Do not believe in something | *''Do not believe in something because it is reported. Do not believe in something | ||
because it has been practiced by generations or becomes a tradition or part of a | because it has been practiced by generations or becomes a tradition or part of a | ||
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The Kalama Sutta, Anguttara Nikaya 3.65, Sutta Pitaka, Pali Canon | The Kalama Sutta, Anguttara Nikaya 3.65, Sutta Pitaka, Pali Canon | ||
| − | ''I do not say that the breakthrough to the Four Noble Truths is accompanied by suffering or displeasure. Rather, the breakthrough to the | + | *''I do not say that the breakthrough to the Four Noble Truths is accompanied by suffering or displeasure. Rather, the breakthrough to the |
Four Noble Truths is accompanied only by happiness and joy.'' | Four Noble Truths is accompanied only by happiness and joy.'' | ||
Samyutta Nikaya 56.35 | Samyutta Nikaya 56.35 | ||
| − | ''Why do what you will regret? Why bring tears upon yourself? Do only what you do not regret, | + | *''Why do what you will regret? Why bring tears upon yourself? Do only what you do not regret, |
and fill yourself with joy.'' | and fill yourself with joy.'' | ||
Dhammapada, ch. 5 | Dhammapada, ch. 5 | ||
| − | ''All we are is the result of what we have thought, it is founded on our thoughts, it is made up of | + | *''All we are is the result of what we have thought, it is founded on our thoughts, it is made up of |
our thoughts. If a man speaks or acts with a pure thought, happiness follows him like a shadow | our thoughts. If a man speaks or acts with a pure thought, happiness follows him like a shadow | ||
that never leaves him.'' | that never leaves him.'' | ||
| Line 27: | Line 33: | ||
Dhammapada, 1, 2 | Dhammapada, 1, 2 | ||
| − | ''Your worst enemy can not harm you as much as your own thoughts, unguarded. But once | + | *''Your worst enemy can not harm you as much as your own thoughts, unguarded. But once mastered, no one can help you as much, not even your father or your mother.'' |
| − | mastered, no one can help you as much, not even your father or your mother. | + | |
| − | '' | ||
(Dh., ch. 3) | (Dh., ch. 3) | ||
| − | ''the infinite world spheres are incalculable'' | + | *''the infinite world spheres are incalculable'' |
(KN, Buddhavamsa 1.64) | (KN, Buddhavamsa 1.64) | ||
| − | ''There are thousands of suns, thousands of moons, thousands of continents.'' | + | *''There are thousands of suns, thousands of moons, thousands of continents.'' |
Anguttara Nikaya 1.227 | Anguttara Nikaya 1.227 | ||
| − | ''Now if I were to take the life of another; of one who wishes to live, who does not wish to die, who desires happiness and is averse to suffering; that would not be pleasing and agreeable to the other either. What is displeasing and disagreeable to me is displeasing and disagreeable to the other too. How can I inflict upon another what is displeasing and disagreeable to me? Having reflected thus, he himself abstains from the destruction of life, exhorts others to abstain from the destruction of life, and speaks in praise of abstinence from the destruction of life.'' | + | *''Now if I were to take the life of another; of one who wishes to live, who does not wish to die, who desires happiness and is averse to suffering; that would not be pleasing and agreeable to the other either. What is displeasing and disagreeable to me is displeasing and disagreeable to the other too. How can I inflict upon another what is displeasing and disagreeable to me? Having reflected thus, he himself abstains from the destruction of life, exhorts others to abstain from the destruction of life, and speaks in praise of abstinence from the destruction of life.'' |
Samyutta Nikaya 55.7 | Samyutta Nikaya 55.7 | ||
| − | ''The wise and virtuous shine like a blazing fire. He who acquires his wealth in harmless ways like to a bee that honey gathers, riches mount up for him like ant hill's rapid growth. With wealth acquired this way, a layman fit for household life, in portions four divides his wealth: thus will he friendship win. One portion for his wants he uses, two portions on his business spends, the | + | *''The wise and virtuous shine like a blazing fire. He who acquires his wealth in harmless ways like to a bee that honey gathers, riches mount up for him like ant hill's rapid growth. With wealth acquired this way, a layman fit for household life, in portions four divides his wealth: thus will he friendship win. One portion for his wants he uses, two portions on his business spends, the |
fourth for times of need he keeps.'' | fourth for times of need he keeps.'' | ||
Digha Nikaya 31, Sigalovada Sutta | Digha Nikaya 31, Sigalovada Sutta | ||
| − | ''When the average ignorant person makes an assertion that there is a Hell under the ocean (or other freezing or burning, fire ridden place), he is making a statement that is false and without basis. The word hell is a term for painful bodily sensations.'' | + | *''When the average ignorant person makes an assertion that there is a Hell under the ocean (or other freezing or burning, fire ridden place), he is making a statement that is false and without basis. The word hell is a term for painful bodily sensations.'' |
Samyutta Nikaya 36.4 | Samyutta Nikaya 36.4 | ||
| − | ''He recalls to mind his various temporary states in days gone by – one birth, or two or three or | + | *''He recalls to mind his various temporary states in days gone by – one birth, or two or three or |
four or five births, 10 or 20, 30 or 50, a 100 or a 1,000 or a 100,000 births, through many cycles | four or five births, 10 or 20, 30 or 50, a 100 or a 1,000 or a 100,000 births, through many cycles | ||
of cosmic contraction and cosmic expansion . . . Now there comes a time, when sooner or later, | of cosmic contraction and cosmic expansion . . . Now there comes a time, when sooner or later, | ||
| Line 64: | Line 69: | ||
Brahmajala Sutta, Digha Nikaya | Brahmajala Sutta, Digha Nikaya | ||
| − | ''there is no first beginning, no first beginning is knowable.'' | + | *''there is no first beginning, no first beginning is knowable.'' |
Samyutta Nikaya 15.1-2 | Samyutta Nikaya 15.1-2 | ||
| − | ''Bhikkhus, this samsara is without discoverable beginning. A first point is not discerned of | + | *''Bhikkhus, this samsara is without discoverable beginning. A first point is not discerned of |
beings roaming and wandering on hindered by ignorance and fettered by craving. There comes | beings roaming and wandering on hindered by ignorance and fettered by craving. There comes | ||
a time, bhikkhus, when the great oceans dry up and evaporates and no longer exists, when the | a time, bhikkhus, when the great oceans dry up and evaporates and no longer exists, when the | ||
| Line 77: | Line 82: | ||
Samyutta Nikaya 22.99 | Samyutta Nikaya 22.99 | ||
| − | ''The mind and body are dependent on each other the way two sheaves stand up by leaning | + | *''The mind and body are dependent on each other the way two sheaves stand up by leaning |
against each other.'' | against each other.'' | ||
Samyutta Nikaya 2.14 | Samyutta Nikaya 2.14 | ||
| − | ''Bhikkhus, there are these four knots. What four? The bodily knot of covetousness, the bodily | + | *''Bhikkhus, there are these four knots. What four? The bodily knot of covetousness, the bodily |
knot of ill will, the bodily knot of distorted grasp of rules and vows, the bodily knot of adherence | knot of ill will, the bodily knot of distorted grasp of rules and vows, the bodily knot of adherence | ||
to dogmatic assertion of truth.'' | to dogmatic assertion of truth.'' | ||
| Line 88: | Line 93: | ||
Samyutta Nikaya 45.174 | Samyutta Nikaya 45.174 | ||
| − | ''Monks, these two slander the Tathagata. Which two? He who explains a discourse whose | + | *''Monks, these two slander the Tathagata. Which two? He who explains a discourse whose |
meaning needs to be inferred as one whose meaning has already been fully drawn out. And he | meaning needs to be inferred as one whose meaning has already been fully drawn out. And he | ||
who explains a discourse whose meaning has already been fully drawn out as one whose | who explains a discourse whose meaning has already been fully drawn out as one whose | ||
| Line 95: | Line 100: | ||
Anguttara Nikaya 2.25 | Anguttara Nikaya 2.25 | ||
| − | ''Birth makes no Brahmin, nor non-Brahmin, makes; it is life‘s doing that mold the Brahmin true. | + | *''Birth makes no Brahmin, nor non-Brahmin, makes; it is life‘s doing that mold the Brahmin true. |
Their lives mold farmers, tradesmen, merchants, and serfs. Their lives mold robbers, soldiers, | Their lives mold farmers, tradesmen, merchants, and serfs. Their lives mold robbers, soldiers, | ||
chaplains, and kings. By birth is not one an out-caste. By birth is not one a Brahmin. By deeds is | chaplains, and kings. By birth is not one an out-caste. By birth is not one a Brahmin. By deeds is | ||
| Line 102: | Line 107: | ||
Majjhima Nikaya 98, Vasettha Sutta 57-59 | Majjhima Nikaya 98, Vasettha Sutta 57-59 | ||
| − | ''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.'' | + | *''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.'' |
Khuddaka Nikaya, Sutta Nipata, Dhammika Sutta | Khuddaka Nikaya, Sutta Nipata, Dhammika Sutta | ||
| − | ''Remain with the Dhamma as an island, the Dhamma as your refuge, without anything else as a | + | *''Remain with the Dhamma as an island, the Dhamma as your refuge, without anything else as a |
refuge.'' | refuge.'' | ||
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==See also== | ==See also== | ||
| − | *[[Rational teachings of | + | *[[Rational teachings of Buddha]] |
[[Category:Quotes]] | [[Category:Quotes]] | ||
Revision as of 02:30, 30 March 2014
Siddhattha Gotama (Pali), also: Siddhārtha Gautama (Sanskrit) was a spiritual teacher from ancient India and the founder of Buddhism and is known as Buddha. It is generally accepted by the majority of historians that he lived approximately from 563 BCE. to 483 BCE.
Quotes
- Do not believe in something because it is reported. Do not believe in something
because it has been practiced by generations or becomes a tradition or part of a culture. Do not believe in something because a scripture says it is so. Do not believe in something believing a god has inspired it. Do not believe in something a teacher tells you to. Do not believe in something because the authorities say it is so. Do not believe in hearsay, rumor, speculative opinion, public opinion, or mere acceptance to logic and inference alone. Help yourself, accept as completely true only that which is praised by the wise and which you test for yourself and know to be good for yourself and others.
The Kalama Sutta, Anguttara Nikaya 3.65, Sutta Pitaka, Pali Canon
- I do not say that the breakthrough to the Four Noble Truths is accompanied by suffering or displeasure. Rather, the breakthrough to the
Four Noble Truths is accompanied only by happiness and joy.
Samyutta Nikaya 56.35
- Why do what you will regret? Why bring tears upon yourself? Do only what you do not regret,
and fill yourself with joy.
Dhammapada, ch. 5
- All we are is the result of what we have thought, it is founded on our thoughts, it is made up of
our thoughts. If a man speaks or acts with a pure thought, happiness follows him like a shadow that never leaves him.
Dhammapada, 1, 2
- Your worst enemy can not harm you as much as your own thoughts, unguarded. But once mastered, no one can help you as much, not even your father or your mother.
(Dh., ch. 3)
- the infinite world spheres are incalculable
(KN, Buddhavamsa 1.64)
- There are thousands of suns, thousands of moons, thousands of continents.
Anguttara Nikaya 1.227
- Now if I were to take the life of another; of one who wishes to live, who does not wish to die, who desires happiness and is averse to suffering; that would not be pleasing and agreeable to the other either. What is displeasing and disagreeable to me is displeasing and disagreeable to the other too. How can I inflict upon another what is displeasing and disagreeable to me? Having reflected thus, he himself abstains from the destruction of life, exhorts others to abstain from the destruction of life, and speaks in praise of abstinence from the destruction of life.
Samyutta Nikaya 55.7
- The wise and virtuous shine like a blazing fire. He who acquires his wealth in harmless ways like to a bee that honey gathers, riches mount up for him like ant hill's rapid growth. With wealth acquired this way, a layman fit for household life, in portions four divides his wealth: thus will he friendship win. One portion for his wants he uses, two portions on his business spends, the
fourth for times of need he keeps.
Digha Nikaya 31, Sigalovada Sutta
- When the average ignorant person makes an assertion that there is a Hell under the ocean (or other freezing or burning, fire ridden place), he is making a statement that is false and without basis. The word hell is a term for painful bodily sensations.
Samyutta Nikaya 36.4
- He recalls to mind his various temporary states in days gone by – one birth, or two or three or
four or five births, 10 or 20, 30 or 50, a 100 or a 1,000 or a 100,000 births, through many cycles of cosmic contraction and cosmic expansion . . . Now there comes a time, when sooner or later, after the lapse of a long, long period of contraction, this world-system passes away. And when this happens beings have mostly been re-born in the World of Radiance, and there they dwell made of mind, feeding on joy, radiating light from themselves, traversing the air, dwelling in glory; and thus they remain for a long, long period of time. Now there comes also a time, friends, when sooner or later, this universe begins to re-evolve by expansion.
Brahmajala Sutta, Digha Nikaya
- there is no first beginning, no first beginning is knowable.
Samyutta Nikaya 15.1-2
- Bhikkhus, this samsara is without discoverable beginning. A first point is not discerned of
beings roaming and wandering on hindered by ignorance and fettered by craving. There comes a time, bhikkhus, when the great oceans dry up and evaporates and no longer exists, when the earth burns up and perishes and no longer exists, but still I say, there is no making an end of suffering for those beings roaming and wandering on hindered by ignorance and fettered by craving.
Samyutta Nikaya 22.99
- The mind and body are dependent on each other the way two sheaves stand up by leaning
against each other.
Samyutta Nikaya 2.14
- Bhikkhus, there are these four knots. What four? The bodily knot of covetousness, the bodily
knot of ill will, the bodily knot of distorted grasp of rules and vows, the bodily knot of adherence to dogmatic assertion of truth.
Samyutta Nikaya 45.174
- Monks, these two slander the Tathagata. Which two? He who explains a discourse whose
meaning needs to be inferred as one whose meaning has already been fully drawn out. And he who explains a discourse whose meaning has already been fully drawn out as one whose meaning needs to be inferred. These are two who slander the Tathagata.
Anguttara Nikaya 2.25
- Birth makes no Brahmin, nor non-Brahmin, makes; it is life‘s doing that mold the Brahmin true.
Their lives mold farmers, tradesmen, merchants, and serfs. Their lives mold robbers, soldiers, chaplains, and kings. By birth is not one an out-caste. By birth is not one a Brahmin. By deeds is one an out-caste. By deeds is one a Brahmin.
Majjhima Nikaya 98, Vasettha Sutta 57-59
- 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.
Khuddaka Nikaya, Sutta Nipata, Dhammika Sutta
- Remain with the Dhamma as an island, the Dhamma as your refuge, without anything else as a
refuge.
Samyutta Nikaya 47.13 and also at Digha Nikaya 26