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uotes[edit]

Even death is not to be feared by one who has lived wisely.

No one saves us but ourselves, no one can and no one may. We ourselves must walk the path
but Buddhas clearly show the way.

To cease from evil, to do good, and to purify the mind yourself, this is the teaching of all the
Buddhas.
Behold now, Bhikkhus, I exhort you: All compounded things are subject to decay. Strive with
diligence!
Last words, as quoted in DN 16; Mahaparinibbana Sutta 6:8
Variant translations:
Mendicants, I now impress it upon you, the parts and powers of man must be dissolved; work out
your own salvation with diligence.
As quoted in Present Day Tracts on the Non-Christian Religions of the World (1887) by Sir
William Muir, p. 24
Now, then, monks, I exhort you: All fabrications are subject to decay. Bring about completion by
being heedful.
translated by Thanissaro Bhikkhu
Behold now, bhikkhus, I exhort you: All compounded things are subject to vanish. Strive with
earnestness!
translated by Sister Vajira & Francis Story
Do not go by revelation;
Do not go by tradition;
Do not go by hearsay;
Do not go on the authority of sacred texts;
Do not go on the grounds of pure logic;
Do not go by a view that seems rational;
Do not go by reflecting on mere appearances;
Do not go along with a considered view because you agree with it;
Do not go along on the grounds that the person is competent;
Do not go along because "the recluse is our teacher."
Kalamas, when you yourselves know: These things are unwholesome, these things are
blameworthy; these things are censured by the wise; and when undertaken and observed, these
things lead to harm and ill, abandon them...
Kalamas, when you know for yourselves: These are wholesome; these things are not
blameworthy; these things are praised by the wise; undertaken and observed, these things lead
to benefit and happiness, having undertaken them, abide in them.
Kalama Sutta - Angutarra Nikaya 3.65
It cannot happen that a woman may become a Tathāgata, a Sammsambuddha.
Aṅguttara Nikāya 3.14.
Even death is not to be feared by one who has lived wisely.
As quoted in Wisdom for the Soul: Five Millennia of Prescriptions for Spiritual Healing (2006)
edited by Larry Chang, p. 193
This is actually a pithy modern-day 'summary' of the "Abhaya Sutta" (AN 4.184). It appears in
"Buddha’s Little Instruction Book" by Jack Kornfield (p88).
Let my skin and sinews and bones dry up, together with all the flesh and blood of my body! I
welcome it! But I will not move from this spot until I have attained the supreme and final wisdom.
The Jatka (From the Attainment of the Buddhaship. Also is in the Nirvana Sutta.)
Therefore, Ananda, be islands unto yourselves, refuges unto yourselves, seeking no external
refuge; with the Dhamma as your island, the Dhamma as your refuge, seeking no other refuge.
And how, Ananda, is a bhikkhu an island unto himself, a refuge unto himself, seeking no external
refuge; with the Dhamma as his island, the Dhamma as his refuge, seeking no other refuge?
When he dwells contemplating the body in the body, earnestly, clearly comprehending, and
mindfully, after having overcome desire and sorrow in regard to the world; when he dwells
contemplating feelings in feelings, the mind in the mind, and mental objects in mental objects,
earnestly, clearly comprehending, and mindfully, after having overcome desire and sorrow in
regard to the world, then, truly, he is an island unto himself, a refuge unto himself, seeking no
external refuge; having the Dhamma as his island, the Dhamma as his refuge, seeking no other
refuge. Those bhikkhus of mine, Ananda, who now or after I am gone, abide as an island unto
themselves, as a refuge unto themselves, seeking no other refuge; having the Dhamma as their
island and refuge, seeking no other refuge: it is they who will become the highest, if they have the
desire to learn.
Mahaparinibbana Sutta 2:33-35, as translated by Sister Vajira & Francis Story
It is in the nature of things that joy arises in a person free from remorse.
Cetana Sutta, Anguttara Nikaya
I will not take final Nirvana until I have nuns and female disciples who are accomplished…until I
have laywomen followers…who will….teach the Dhamma
as quoted by Dr Bettany Hughes Telegraph
In all things, there is neither male nor female.
Vimalakriti Sutra, as quoted by Dr Bettany Hughes Telegraph
Ardently do today what must be done. Who knows? Tomorrow, death comes.
Bhaddekaratta Sutta.
Meditate … do not delay, lest you later regret it.
Sallekha Sutta
To support mother and father, to cherish wife and children, and to be engaged in peaceful
occupation — this is the greatest blessing.
Mangala Sutta
A mind unruffled by the vagaries of fortune, from sorrow freed, from defilements cleansed, from
fear liberated — this is the greatest blessing
Mangala Sutta
Just as with her own life, A mother shields from hurt, Her own son, her only child,Let all-
embracing thoughts For all beings be yours.
Metta Sutta
Those who cling to perceptions and views wander the world offending people.
Magandiya Sutta
Whatever living beings there may be — feeble or strong, long, stout, or of medium size, short,
small, large, those seen or those unseen, those dwelling far or near, those who are born as well
as those yet to be born — may all beings have happy minds.
Karaniya Metta Sutta
Radiate boundless love towards the entire world — above, below, and across — unhindered,
without ill will, without enmity.
Metta Sutta
The root of suffering is attachment.
Pali canon
Whatever an enemy might do to an enemy, or a foe to a foe, the ill-directed mind can do to you
even worse.
Whatever a mother, father or other kinsman might do for you, the well-directed mind can do for
you even better.
Pali Canon 42-43 Cittavagga The Mind.
Exertion[edit]
Full text online, as translated from the Pali by Thanissaro Bhikkhu
Sensual passions are your first enemy.
Your second is called Discontent.
Your third is Hunger & Thirst.
Your fourth is called Craving.
Fifth is Sloth & Drowsiness.
Sixth is called Terror.
Your seventh is Uncertainty.
Hypocrisy & Stubbornness, your eighth.
Gains, Offerings, Fame, & Status wrongly gained,
and whoever would praise self
& disparage others.
That, Namuci, is your enemy,
the Dark One's commando force.
A coward can't defeat it,
but one having defeated it
gains bliss.
I spit on my life.
Death in battle would be better for me
than that I, defeated, survive.
This statement is made in reference to his battle against the personification of temptation to evil,
Mara.
That army of yours,
that the world with its devas can't overcome,
I will smash with discernment
I will go about, from kingdom to kingdom,
training many disciples.
They — heedful, resolute
doing my teachings —
despite your wishes, will go
where, having gone,
there's no grief.
Sn 3.2, Buddha's Purpose
After Enlightenment[edit]
Monks, these two extremes ought not to be practiced by one who has gone forth from the
household life. (What are the two?) There is addiction to indulgence of sense-pleasures, which is
low, coarse, the way of ordinary people, unworthy, and unprofitable; and there is addiction to self-
mortification, which is painful, unworthy, and unprofitable. Avoiding both these extremes, the
Tathagata (the Perfect One) has realized the Middle Path; it gives vision, gives knowledge, and
leads to calm, to insight, to enlightenment and to Nibbana. And what is that Middle Path realized
by the Tathagata...? It is the Noble Eightfold path, and nothing else, namely: right understanding,
right thought, right speech, right action, right livelihood, right effort, right mindfulness and right
concentration.
Dhammacakkappavattana Sutta [1]
Open are the doors to the Deathless
to those with ears.
Let them show their conviction.
Ayacana Sutta
In a world become blind,
I beat the drum of the Deathless.
Ariyapariyesana Sutta
Conquerors are those like me
who have reached fermentations' end.
I've conquered evil qualities,
and so, Upaka, I'm a conqueror
Ariyapariyesana Sutta
Dhammapada[edit]
These are just a few samples, for more from this work see the page for the Dhammapada
As rain breaks through an ill-thatched house, passion will break through an unreflecting mind.
Ch. 1: The Twin Verses, verse 13
Can there be joy and laughter When always the world is ablaze? Enshrouded in darkness Should
you not seek a light?
No one saves us but ourselves,
No one can and no one may.
We ourselves must walk the path
Buddhas merely teach the way.
By ourselves is evil done,
By ourselves we pain endure,
By ourselves we cease from wrong,
By ourselves become we pure.
Ch. 165, as translated in The Dharma, or The Religion of Enlightenment; An Exposition of
Buddhism (1896) by Paul Carus; variants for some years have included "We ourselves must walk
the path but Buddhas clearly show the way", but this is not yet located in any of the original
publications of Carus.
Conquer anger with love, evil with good, meanness with generosity, and lies with truth.
Verse 223
To cease from evil, to do good, and to purify the mind yourself, this is the teaching of all the
Buddhas.
Ch. 183
Anguttara Nikaya[edit]
Friends
Nothing is as intractable as an untamed heart.
The untamed heart is intractable.
Nothing is as tractable as a tamed heart.
The tamed heart is tractable.
Nothing tends toward loss as does an untamed heart.
The untamed heart tends towards loss.
Nothing tends toward growth as does a tamed heart.
The tamed heart tends towards growth.
Nothing brings suffering as does
the untamed, uncontrolled unattended and unrestrained heart.
That heart brings suffering.
Nothing brings joy as does a
tamed, controlled, attended and restrained heart.
This heart brings joy.
Samyutta Nikaya[edit]
Online Translations
[A devata] Giving what does one give strength? Giving what does one give beauty? Giving what
does one give ease? Giving what does one give sight? Who is the giver of all? Being asked,
please explain to me

[The Blessed One] Giving food, one gives strength; Giving clothes, one gives beauty; Giving a
vehicle, one gives ease; Giving a lamp, one gives sight.

The one who gives a residence Is the giver of all. But the one who teaches the Dhamma Is the
giver of the Deathless

Whoever doesn’t flare up at someone who’s angry wins a battle hard to win.
Samyutta Nikaya
When watching after yourself, you watch after others. When watching after others, you watch
after yourself
Samyutta Nikaya
Women, with their two-fingered wisdom [i.e. stupid], have a difficult time [understanding what I
teach].
Mara says this (Mara is a Demon in Buddhist parables), Saṃyutta Nikāya 4.
Whatever is felt is within suffering.
36.11
Soma and Mara An adapation of a translation by C.A.F. Rhys-Davids

Once Soma, having returned from her alms round


and having eaten her meal, entered the woods to meditate.
Deep in the woods, she sat down under a tree.
Everything changes, nothing remains without change....
The tempter Mara, desirous and capable of arousing fear, wavering and dread,
and wishing her to interrupt her focused meditation, came to her and said,
Your intent is difficult, even for the sages;
Completion cannot be reached by a woman regardless the wisdom reaped."
Then Soma thought, "Who is this speaking, human or nonhuman?
Surely it is evil Mara desiring to interrupt my focused meditation."
Knowing that it was Mara, she said,
"What does gender matter with regard to a well-composed mind,
which experiences insight in the light of the dharma?"
The evil Mara thought, "Soma knows me"
and sorrowful for the evil, instantly vanished into darkness.

In protecting oneself, others are protected; In protecting others, oneself is protected.


Bamboo Acrobats An adaptation of a translation by John Ireland.

The Exalted One was dwelling in the Sumbha country,


in a location of the Sumbhas called Sedaka
There He addressed the monks:
"Once upon a time, a bamboo-acrobat set up his pole
and called to his pupil, Medakathalika, saying,
'Come my lad Medakathalika,
climb the pole and stand on my shoulders!'
'All right master,'
replied the pupil to the bamboo-acrobat.
The student then climbed the pole
and stood on the master's shoulders.
Then the bamboo-acrobat said to his pupil:
'Now Medakathalika, protect me well and I shall protect you.
Thus watched and warded by each other,
we will show our tricks, get a good fee and
come down safe from the bamboo pole.'
At these words Medakathalika the pupil
said to the bamboo-acrobat,
'No, no! That won't do master!
Look after yourself and I'll look after myself.
Thus watched and warded each by himself,
we'll show our tricks and get a good fee and
come down safe from the bamboo-pole.'"
"In the synthesis is the right way,"
said the Exalted One,
"Just as Medakathalika the pupil said to his master,
'I shall protect myself,'
by this the Foundation of Mindfulness is practiced.
'I shall protect others,'
by this the Foundation of Mindfulness is practiced.
In protecting oneself, others are protected;
In protecting others, oneself is protected."

Words have the power to both destroy and heal. When words are both true and kind, they can
change our world.
And how does one in protecting oneself, protect others?
By frequent practice, development and
making much of the Foundation of Mindfulness.
Thus in protecting oneself, others are protected.
And how does one, in protecting others, protect oneself?
By forbearance and nonviolence,
By loving kindness and compassion.
Thus in protecting others, one protects oneself.
With the intention, 'I shall protect myself,'
the Foundation of Mindfulness is practiced.
With the intention, 'I shall protect others,'
the Foundation of Mindfulness is practiced.
In protecting oneself, others are protected;
In protecting others, oneself is protected."
And this, monks, is the noble truth of the origination of dukkha: the craving that makes for further
becoming — accompanied by passion & delight, relishing now here & now there — i.e., craving
for sensual pleasure, craving for becoming, craving for non-becoming.
56.11 Dhammacakkappavattana Sutta: Setting the Wheel of Dhamma in Motion translated by
Thanissaro Bhikkhu
Digha Nikaya[edit]
Sutta 1. Brahmajala Sutta[edit]

It is just as if a man were to draw out a reed from its sheath. He might think: “This is the reed, this
is the sheath, reed and sheath are different. Now the reed has been pulled from the sheath.” … In
the same way a monk with mind concentrated directs his mind to the production of a mind-made
body. He draws that body out of this body.
Abandoning false speech, the ascetic Gotama dwells refraining from false speech, a truth-
speaker, one to be relied on, trustworthy, dependable, not a deceiver of the world. Abandoning
malicious speech, he does not repeat there what he has heard here to the detriment of these, or
repeat here what he has heard there to the detriment of those. Thus he is a reconciler of those at
variance and an encourager of those at one, rejoicing in peace, loving it, delighting in it, one who
speaks up for peace. Abandoning harsh speech, he refrains from it. He speaks whatever is
blameless, pleasing to the ear, agreeable, reaching the heart, urbane, pleasing and attractive to
the multitude. Abandoning idle chatter, he speaks at the right time, what is correct and to the
point, of Dhamma and discipline. He is a speaker whose words are to be treasured, seasonable,
reasoned, well-defined and connected with the goal.
M. Walshe, trans. (1987), Sutta 1, verse 1.9, pp. 68-69
The ascetic Gotama … avoids watching dancing, singing, music and shows. He abstains from
using garlands, perfumes, cosmetics, ornaments and adornments. … He refrains from running
errands, from buying and selling.
Digha Nikaya, M. Walshe, trans. (1987), Sutta 1, verse 1.10, p. 69
Whereas some ascetics and Brahmins remain addicted to attending such shows as dancing,
singing, music, displays, recitations, hand-music, cymbals and drums, fairy-shows, acrobatic and
conjuring tricks, combats of elephants, buffaloes, bulls, goats, rams, cocks and quail, fighting with
staves, boxing, wrestling, sham-fights, parades, manoeuvres and military reviews, the ascetic
Gotama refrains from attending such displays.
M. Walshe, trans. (1987), Sutta 1, verse 1.13
Whereas some ascetics and Brahmins remain addicted to such unedifying conversation as about
kings, robbers, ministers, armies, dangers, wars, food, drink, clothes, beds, garlands, perfumes,
relatives, carriages, villages, towns and cities, countries, women, heroes, street- and well-gossip,
talk of the departed, desultory chat, speculations about land and sea, talk about being and non-
being, the ascetic Gotama refrains from such conversation.
M. Walshe, trans. (1987), Sutta 1, verse 1.17, p. 70
Monks, if anyone spoke words which insult me, the Dhamma, and the Sangha, don't let this thing
prompt you to hate, take revenge, and turn against them. If, because of this, you become angry
or annoyed, then it will become an obstacle in your quest to liberate yourself, and cause you
upset. However, if someone speaks insulting or false accusations about me, the Dhamma, and
the Sangha, then you should state which is wrong and point out the mistake by explaining that
because of this proof and that, then that is not true, or it is not like that, that kind of thing is not us,
or occurring in us.
But if someone praises me, the Dhamma, or the Sangha; don't let this thing make you feel proud,
joyful, and happy. If you act like that, then it will become an obstacle in your efforts to achieve
your own final liberation. If someone speaks like that, you should state which is right and show
the fact by saying, 'Based upon this and that fact, it is indeed so; that thing does indeed exist in
us, or is true about us.' Even only due to small matters, worthless, or even due to the Precepts
(Śīla).
Sutta 1
Monks, there are other things which are very deep (profound), very hard to understand, very
difficult to perceive, so holy and sacred, unreached by means of mind, so subtle, that they are
only to be understood and experienced by the wise. These things were perceived clearly, seen
clearly and were discarded by the Tathagata, and by this act based on the truth that people praise
and revered Tathagatha. What are those things?
Sutta 1
Sutta 2. Samaññaphala Sutta[edit]
As long, Sire, as a monk does not perceive the disappearance of the five hindrances in himself,
he feels as if in debt, in sickness, in bonds, in slavery, on a desert journey. But when he perceives
the disappearance of the five hindrances in himself, it is as if he were freed from debt, from
sickness, from bonds, from slavery, from the perils of the desert.
M. Walshe, trans. (1987), Sutta 2, verse 74, p. 102
'Suppose there were a man, a slave, a labourer, getting up before you and going to bed after you,
willingly doing whatever has to be done, well-mannered, pleasant-spoken, working in your
presence. And he might think, ... "I ought to do something meritorious. Suppose I were to shave
off my hair and beard, don yellow robes, and go forth from the household life into homelessness!"
And before long, he does so. And he, having gone forth might dwell, restrained in body, speech
and thought, satisfied with the minimum of food and clothing, content, in solitude. And then if
people were to announce to you: "Sire, you remember that slave who worked in your presence,
and who shaved off his hair and beard and went forth into homelessness?" ... Would you then
say: "That man must come back and be a slave and work for me as before?"'
'No indeed, Lord. For we should pay homage to him, we should rise and invite him and press him
to receive from us robes, food, lodging, medicines for sickness and requisites, and make
arrangements for his proper protection.'

M. Walshe, trans. (1987), Sutta 2, verses 35-36, pp. 97-98


It is just as if a man were to draw out a reed from its sheath. He might think: “This is the reed, this
is the sheath, reed and sheath are different. Now the reed has been pulled from the sheath.” … In
the same way a monk with mind concentrated directs his mind to the production of a mind-made
body. He draws that body out of this body.
M. Walshe, trans. (1987), Sutta 2, verse 86, p. 104
Sutta 3. Ambattha Sutta[edit]
If he goes forth from the household life into homelessness, then he will become an Arahant, a
fully-enlightened Buddha, one who draws back the veil from the world.
M. Walshe, trans. (1987), Sutta 3, verse 1.5, p. 112
If it were not for women being admitted into [our order], my teachings would have lasted 1000
years, now they will not last 500.
Dīgha Nikāya 3.
Sutta 4. Sonadanda Sutta[edit]
Wisdom is purified by morality, and morality is purified by wisdom: where one is, the other is, the
moral man has wisdom and the wise man has morality, and the combination of morality of
wisdom is called the highest thing in the world.
M. Walshe, trans. (1987), Sutta 4, verse 22, p. 131
Sutta 9. Potthapada Sutta[edit]
“Well, Lord, is the soul the same as the body, is the soul one thing and the body another?”
“I have not declared that the soul is one thing and the body another.”
“Well, Lord, does the Tathāgata exist after death?” …
“I have not declared that the Tathāgata exists after death.” …
“But, Lord, why has the Lord not declared these things?”
“Potthapada, that is not conducive to the purpose, not conducive to Dhamma, not the way to
embark on the holy life; it does not lead to disenchantment, to dispassion, to cessation, to calm,
to higher knowledge, to enlightenment, to Nibbana. That is why I have not declared it.”
M. Walshe, trans. (1987), Sutta 9, verse 28, p. 164
Sutta 15. Mahānidāna Sutta[edit]
Feeling conditions craving, craving conditions seeking, seeking conditions acquisition, acquisition
conditions decision-making, decision-making conditions lustful desire, lustful desire conditions
attachment, attachment conditions appropriation, appropriation conditions avarice, avarice
conditions guarding of possessions, and because of guarding of possessions there arise the
taking up of stick and sword, quarrels, disputes, arguments, strife, abuse, lying and other evil
unskilled states.
M. Walshe, trans. (1987), Sutta 15, verse 9, pp. 224-225
Pleasant feeling is impermanent, conditioned, dependently-arisen, bound to decay, to vanish, to
fade away, to cease—and so too are painful feeling and neutral feeling. So anyone who, on
experiencing a pleasant feeling, thinks: "This is my self", must, at the cessation of that pleasant
feeling, think: "My self has gone!"
M. Walshe, trans. (1987), Sutta 15 (Mahānidāna Sutta), verse 29, p. 227
Sutta 16. Mahaparinibbana Sutta[edit]
But truly, Ananda, it is nothing strange that human beings should die.
Sutta 16
Majjhima Nikaya[edit]
Any kind of material form whatever, whether past, future, or present, internal or external, gross or
subtle, inferior or superior, far or near, all material form should be seen as it actually is with proper
wisdom thus: “This is not mine, this I am not, this is not my self.”
B. Nanamoli and B. Bodhi, trans. (1995), Sutta 62, verse 3, p. 527
In crossing the river [from Saṃsāra to emancipation] (...) crocodiles are a designation for women.
Majjhima Nikāya 3.
Rahula, whatever internally, belonging to oneself, is solid, solidified, and clung-to, that is, head-
hairs, body-hairs, nails, teeth, skin, flesh, sinews, bones, bone-marrow, kidneys, heart, liver,
diaphragm, spleen, lungs, large intestines, small intestines, contents of the stomach, feces, or
whatever else internally, belonging to oneself, is solid, solidified, and clung-to: this is called the
internal earth element. Now both the internal earth element and the external earth element are
simply earth element. And that should be seen as it actually is with proper wisdom thus: “This is
not mine, this I am not, this is not my self.” When one sees it thus as it actually is with proper
wisdom, one becomes disenchanted with the earth element and makes the mind dispassionate
towards the earth element.
B. Nanamoli and B. Bodhi, trans. (1995), Sutta 62, verse 8, p. 528
Rahula, develop meditation that is like water. ... Just as people wash clean things and dirty things,
excrement, urine, spittle, pus, and blood in water, and the water is not horrified, humiliated, and
disgusted because of that, so too, Rahula, develop meditation that is like water.
B. Nanamoli and B. Bodhi, trans. (1995), Sutta 62, verse 14, p. 530
Whatever is subject to origination is all subject to cessation.
74, Dighanaka Sutta (this saying is in many other suttas as well)
This is deathless, the liberation of the mind through lack of clinging.
106
Sutta Nipata[edit]

The seers of old ... had no cattle, no gold, no wealth. They had study as their wealth and grain.
They guarded the holy life as their treasure.
The Group of Discourses, K. R. Norman, trans. (Oxford: 2001)

That bhikkhu who has cut off passion in its entirety, like one picking a lotus, both flower and stalk,
leaves this shore and the far shore as a snake leaves its old worn-out skin.
That bhikkhu who has cut off craving in its entirety, like one drying up a fast-flowing stream,
leaves this shore and the far shore as a snake leaves its old worn-out skin.
§ 2-3
Leaving behind son and wife, and father and mother, and wealth and grain, and relatives, and
sensual pleasures to the limit, one should wander solitary as a rhinoceros horn.
'This is an attachment; here there is little happiness, and little satisfaction; here there is very
much misery; this is a hook.' Knowing this, a thoughtful man should wander solitary as a
rhinoceros horn.
Having torn one's fetters asunder, like a fish breaking a net in the water, not returning, like a fire
not going back to what is already burned, one should wander solitary as a rhinoceros horn.
§ 60-62
The brahman Kasibhāradvāja addressed the Blessed One with a verse.
'You say you are a ploughman, but we do not see your ploughing. Being asked, tell us about your
ploughing, so that we may know your ploughing.'
'Faith is the seed, penance is the rain, wisdom is my yoke and plough; modesty is the pole, mind
is the yoke-tie, mindfulness is my ploughshare and goad. ...
Thus is this ploughing of mine ploughed. It has the death-free as its fruit. Having ploughed this
ploughing one is freed from all misery.
§ 75-80
Not by birth does one become an outcaste, not by birth does one become a brahman. By one's
action one becomes an outcaste, by one's action one becomes a brahman.
§ 136
Faith is the best wealth for a man in this world. Righteousness when well practised brings
happiness. Truth is the sweetest of flavours. They say the life of one living by wisdom is the best.
§ 182
Joined together with bones and sinews, having a plastering of skin and flesh, covered with hide,
the body is not seen as it really is—full of intestines, full of stomach, of the lump of the liver, of
bladder, of heart, of lungs, of kidneys and of spleen, of mucus, of saliva, and of sweat, and of
lymph, of blood, of synovial fluid, of bile, and of fat, ... and its hollow head is filled with brain. A
fool, overwhelmed by ignorance, thinks of it as beautiful, but when it lies dead, swollen up and
discoloured, cast away in a cemetery, relatives have no regard for it. Dogs devour it, and jackals,
and wolves and worms. Crows and vultures devour it, and whatever other living creatures there
are. The bhikkhu possessing knowledge here, having heard the Buddha's word, indeed
understands it, for he sees the body as it really is.
§ 194-202
The seers of old had fully restrained selves, and were austere. Having abandoned the five
strands of sensual pleasures, they practiced their own welfare. The brahmans had no cattle, no
gold, no wealth. They had study as their wealth and grain. They guarded the holy life as their
treasure.
§ 284-285
The following quotes require more source information.

Know from the rivers in clefts and in crevices: those in small channels flow noisily, the great flow
silent. Whatever’s not full makes noise. Whatever is full is quiet.
Thousands of candles can be lit from a single candle, and the life of the candle will not be
shortened. Just as the candle won't be shortened, one's happiness never decreases by being
shared.
Whatever precious jewel there is in the heavenly worlds, there is nothing comparable to one who
is Awakened.
In whom there is no sympathy for living beings: know him as an outcast.
Both formerly and now, it is only suffering that I describe, and the cessation of suffering.
If a man going down into a river, swollen and swiftly flowing, is carried away by the current — how
can he help others across?
The world is afflicted by death and decay. But the wise do not grieve, having realized the nature
of the world.
Resolutely train yourself to attain peace.
Utthana Sutta
As I am, so are these. As are these, so am I.’ Drawing the parallel to yourself, neither kill nor get
others to kill.
Nalaka Sutta
Brahmajala Sutra (Mahayana)[edit]
The innumerable worlds in the cosmos are like the eyes of the net. Each and every world is
different, its variety infinite. So too are the Dharma Doors (methods of cultivation) taught by the
Buddhas.
Sutra Translation Committee of the US and Canada (2000). The Brahma Net Sutra, New York
[w:Brahmajala Sutra (Mahayana)|Brahmajala Sutra (Mahayana)]

A saviour has a greater right over the saved one than killer.

Disputed[edit]
These quotes are unsourced and their authenticity as sayings of the Gautama Buddha has been
questioned.

Life is no more than a dewdrop balancing on the end of a blade of grass.


Your work is to discover your work and then with all your heart to give yourself to it.
Loose translation (“rendering”, “interpretation”) of verse 166 of the Dhammapada by Thomas
Byrom, 1976.[1]
Alternatively rendered by Anne Bancroft as:
“Your work is to find out what your work should be and not to neglect it for another’s. Clearly
discover your work and attend to it with all your heart.”.[2]
More faithful translations:
Let one not neglect one’s own welfare for the sake of another, however great. Clearly
understanding one’s own welfare, let one be intent upon the good.
("Attavagga: The Self" (Dhp XII), translated from the Pali by Acharya Buddharakkhita, verse 166,
1985)
Don't sacrifice your own welfare for that of another, no matter how great. Realizing your own true
welfare, be intent on just that.
("Attavagga: Self", by Thanissaro Bhikkhu, verse 166, 1997)
The secret of health for both mind and body is not to mourn for the past, nor to worry about the
future, but to live the present moment wisely and earnestly.
To keep the body in good health is a duty... otherwise we shall not be able to keep our mind
strong and clear.
Buddha, in The Inner Matrix: A Guide to Transforming Your Life and Awakening Your Spirit (24
March 2014), p. 136
Words have the power to both destroy and heal. When words are both true and kind, they can
change our world.
If we could see the miracle of a single flower clearly, our whole life would change.
Let us all be thankful for this day, for we have learned a great deal; if we have not learned a great
deal, then at least we learned slightly; if we did not learn slightly, then at least we did not become
sick; if we did become sick, then at least we did not die. So, let us all be thankful.
On life's journey faith is nourishment, virtuous deeds are a shelter, wisdom is the light by day and
right mindfulness is the protection by night. If a man lives a pure life, nothing can destroy him.
Teach this triple truth to all: A generous heart, kind speech, and a life of service and compassion
are the things which renew humanity.
Desire is the cause for all your sickness and misery.
It is your mind that creates this world.
Believe nothing, O monks, merely because you have been told it … or because it is traditional, or
because you yourselves have imagined it. Do not believe what your teacher tells you merely out
of respect for the teacher. But whatsoever, after due examination and analysis, you find to be
conducive to the good, the benefit, the welfare of all beings—that doctrine believe and cling to,
and take it as your guide.
Reported in Life (March 7, 1955), p. 102. Reported in unverified in his writings in Respectfully
Quoted: A Dictionary of Quotations (1989).
Only three things cannot be long hidden: the sun, the moon, and the truth.
Attributed in the opening to Lisa See's China Dolls (2014)
The Buddha said 'Salvation doesn't come from the sight of me. It demands strenuous effort and
practise. So work hard and seek your own salvation constantly.'
Dalai Lama, in Seven Years in Tibet (1997).
IF this whole section is "from" Paul Carus then by definition they are not quotes of the Buddha
and should not be appearing here If they are then "Paul Carus" should simply site the Sutta/Sutra
number

/* The Gospel of Buddha (1894) */

The Gospel of Buddha (1894)[edit]


The Gospel of Buddha is a compilation from ancient records by Paul Carus

Neither fire, nor moisture, nor wind can destroy the blessing of good deeds, and blessings
enlighten the whole world.
Ch. 58 The Buddha Replies to the Deva

On a certain day when the Blessed One


dwelt at Jetavana, the garden of Anathapindika,
a celestial deva came to him in the shape of a Brahman
enlightened and wearing clothing as white as snow.
The deva asked,

What is the sharpest sword?


What is the deadliest poison?
What is the fiercest fire?
What is the darkest night?"
The Blessed One replied,

The sharpest sword is a word spoken in wrath;


the deadliest poison is covetousness;
the fiercest fire is hatred;
the darkest night is ignorance.
The deva said,

What is the greatest gain?


What is the greatest loss?
Which armour is invulnerable?
What is the best weapon?
The Blessed One replied,

The greatest gain is to give to others;


the greatest loss is to greedily receive without gratitude;
an invulnerable armor is patience;
the best weapon is wisdom.
The deva said,

Who is the most dangerous thief?


What is the most precious treasure?
Who can capture the heavens and the earth?
Where is the securest treasure-trove?
The Blessed One replied,
The most dangerous thief is unwholesome thought;
the most precious treasure is virtue;
the heavens and the earth may be captured by the mind's eye;
surpassing rebirth locates the securest treasure-trove.
The deva asked,

What is attraction?
What is repulsion?
What is the most horrible pain?
What is the greatest enjoyment?

The Buddha replied,

Attraction is wholeness;
repulsion is unwholesomeness;
the most tormenting pain is bad conscience;
the height of bliss is redeemed awakening.
The deva asked,

What causes ruin in the world?


What breaks off friendships?
What is the most violent fever?
Who is the best physician?"
The Blessed One replied,

Ruin in the world is caused by ignorance;


friendships are broken off by envy and selfishness;
the most violent fever is hatred;
the best physician is the Buddha;
The deva continued,

Now I have only one doubt to resolve and absolve:


What is it fire cannot burn,
nor moisture corrode,
nor wind crush down,
but is able to enlighten the whole world.

To conquer oneself is a greater task than conquering others.


The Buddha replied,

Blessing!
Neither fire, nor moisture, nor wind
can destroy the blessing of good deeds,
and blessings enlighten the whole world.
Hearing these answers,

the deva was overflowing with joy.


Then clasping hands, bowed down in respect and
disappeared suddenly from the presence of the Buddha.
True charity occurs only when there are no notions of giving, giver, or gift.
David Ross, 1,001 Pearls of Wisdom, 2006, p. 26
We forgive principally for our own sake, so that we may cease to bear the burden of rancour.
David Ross, 1,001 Pearls of Wisdom, 2006, p. 30
Rather than continuing to seek the truth, simply let go of your views.
David Ross, 1,001 Pearls of Wisdom, 2006, p. 39
Misattributed[edit]
To understand everything is to forgive everything.
This is generally reported as a French proverb, and one familiar as such in Russia as well, in
many 19th and 20th century works; it seems to have first become attributed to Gautama Buddha
without citation of sources in Farm Journal, Vol. 34 (1910), p. 417
I do not believe in a fate that falls on men however they act; but I do believe in a fate that falls on
them unless they act.
G. K. Chesterton, in "On Holland" in Illustrated London News (29 April 1922)
Siddhartha Gautama, the Buddha, drew a circle with a piece of red chalk and said: "When men,
even unknowingly, are to meet one day, whatever may befall each, whatever the diverging paths,
on the said day, they will inevitably come together in the red circle."
Director Jean-Pierre Melville made it up for the epigraph of Le Cercle Rouge (The Red Circle).
We are what we think.
All that we are arises with our thoughts.
With our thoughts we make the world.
As rendered by T. Byrom (1993), Shambhala Publications.
There is no quote from the Pali Canon that matches up with any of these. The closest quote to
this is in the Majjhima Nikaya 19:
"Whatever a monk keeps pursuing with his thinking & pondering, that becomes the inclination of
his awareness. If a monk keeps pursuing thinking imbued with sensuality, abandoning thinking
imbued with renunciation, his mind is bent by that thinking imbued with sensuality. If a monk
keeps pursuing thinking imbued with ill will, abandoning thinking imbued with non-ill will, his mind
is bent by that thinking imbued with ill will. If a monk keeps pursuing thinking imbued with
harmfulness, abandoning thinking imbued with harmlessness, his mind is bent by that thinking
imbued with harmfulness." Sources: [2]
You yourself, as much as anybody in the entire universe deserve your love and affection
Sharon Salzberg in an article in a magazine called “Woman of Power” in 1989
There is no way to happiness; happiness is the way.
The source is likely to be either modern Buddhist monk Thich Nhat Hanh, or Calvinist clergyman
Abraham Johannes Muste. The phrase appears in Thich Nhat Hanh's writings; but it also appears
in a volume of US senate hearings from 1948, when Thich Nhat Hanh had not yet been ordained
as a monk. Muste is known to have used a variant of the phrase – "'peace' is the way" in 1967,
but this was not the first time he had used it, and he had a connection with the 1948 hearing.

Quotes about Buddha[edit]

The Buddha is a being who is totally free of all delusions and faults, who is endowed with all good
qualities and has attained the wisdom eliminating the darkness of ignorance. ~ Tenzin Gyatso,
14th Dalai Lama
Sorted alphabetically by author or source

Buddha in a different language called men to self-forgetfulness five hundred years before Christ.
In some ways he was near to us and our needs. ~ H. G. Wells
The teachings of Buddha are eternal, but even then Buddha did not proclaim them to be infallible.
The religion of Buddha has the capacity to change according to times, a quality which no other
religion can claim to have … Now what is the basis of Buddhism? If you study carefully, you will
see that Buddhism is based on reason. There is an element of flexibility inherent in it, which is not
found in any other religion.
Bhimrao Ramji Ambedkar, in The Buddha and His Dhamma (1957)
The age in which true history appeared in India was one of great intellectual and spiritual ferment.
Mystics and sophists of all kinds roamed through the Ganga Valley, all advocating some form of
mental discipline and asceticism as a means to salvation; but the age of the Buddha, when many
of the best minds were abandoning their homes and professions for a life of asceticism, was also
a time of advance in commerce and politics. It produced not only philosophers and ascetics, but
also merchant princes and men of action.
Arthur Llewellyn Basham in The Wonder that was India (1954)
A maṇi-jewel; magical jewel, which manifests whatever one wishes for (Skt. maṇi, cintā-maṇi,
cintāmaṇi-ratna). According to one's desires, treasures, clothing and food can be manifested,
while sickness and suffering can be removed, water can be purified, etc. It is a metaphor for the
teachings and virtues of the Buddha. ... Said to be obtained from the dragon-king of the sea, or
the head of the great fish, Makara, or the relics of a Buddha.
The Digital Dictionary of Buddhism Ruyizhu entry
For the first time in human history, the Buddha admonished, entreated and appealed to people
not to hurt a living being, and it is not necessary to offer prayer, praise or sacrifice to gods. With
all the eloquence at his command the Buddha vehemently proclaimed that gods are also in dire
need of salvation themselves.
Thomas William Rhys Davids, as quoted in Great Personalities on Buddhism (1965) by K. Sri
Dhammananda, p. 109
India was the motherland of our race, and Sanskrit the mother of Europe's languages: she was
the mother of our philosophy; mother, through the Arabs, of much of our mathematics; mother,
through the Buddha, of the ideals embodied in Christianity; mother, through the village
community, of self-government and democracy. Mother India is in many ways the mother of us all.
Will Durant, in The Case for India (1931)
One of my sons, the eldest boy, accused me of being a follower of Buddha, and some of my
Hindu countrymen also do not hesitate to accuse me of spreading Buddhistic teaching under the
guise of Sanatana Hinduism.
I sympathize with my son's accusations and the accusations of my Hindu friends. And sometimes
I feel even proud of being accused of being a follower of the Buddha, and I have no hesitation in
declaring in the presence of this audience that I owe a great deal to the inspiration that I have
derived from the life of the Enlightened One. Asia has a message for the whole world, if only it
would live up to it. There is the imprint of Buddhistic influence on the whole of Asia, which
includes India, China, Japan, Burma, Ceylon, and the Malay States. For Asia to be not for Asia
but for the whole world, it has to re-learn the message of the Buddha and deliver it to the whole
world. His love, his boundless love went out as much to the lower animal, to the lowest life as to
human beings. And he insisted upon purity of life.
Mahatma Gandhi, as quoted in With Gandhiji in Ceylon (1928) by Mahadev Haribhai Desai, p. 54
The Buddha is a being who is totally free of all delusions and faults, who is endowed with all good
qualities and has attained the wisdom eliminating the darkness of ignorance. The Dharma is the
result of his enlightenment. After having achieved enlightenment, a Buddha teaches, and what he
or she teaches is called the Dharma. The Sangha is made up of those who engage in the practice
of the teachings given by the Buddha. . . . One of the benefits of refuge is that all of the misdeeds
you have committed in the past can be purified, because taking refuge entails accepting the
Buddha's guidance and following a path of virtuous action.
Tenzin Gyatso, 14th Dalai Lama, in The Way to Freedom : Core Teachings of Tibetan Buddhism
(1994)
Now in this realm Buddha's speeches are a source and mine of quite unparalleled richness and
depth. As soon as we cease to regard Buddha's teachings simply intellectually and acquiesce
with a certain sympathy in the age-old Eastern concept of unity, if we allow Buddha to speak to us
as vision, as image, as the awakened one, the perfect one, we find him, almost independently of
the philosophic content and dogmatic kernel of his teachings, a great prototype of mankind.
Whoever attentively reads a small number of the countless speeches of Buddha is soon aware of
harmony in them, a quietude of soul, a smiling transcendence, a totally unshakeable firmness, but
also invariable kindness, endless patience. As ways and means to the attainment of this holy
quietude of soul, the speeches are full of advice, precepts, hints. The intellectual content of
Buddha's teaching is only half his work, the other half is his life, his life as lived, as labour
accomplished and action carried out. A training, a spiritual self training of the highest order was
accomplished and is taught here, a training about which unthinking people who talk about
"quietism" and "Hindu dreaminess" and the like in connection with Buddha have no conception;
they deny him the cardinal Western virtue of activity. Instead Buddha accomplished a training for
himself and his pupils, exercised a discipline, set up a goal, and produced results before which
even the genuine heroes of European action can only feel awe.
Herman Hesse, in ""The Speeches of Buddha" (1921), as translated by Denver Lindley, in My
Belief : Essays on Life and Art (1974), edited by Theodore Ziolkowski
Political leaders are never leaders. For leaders we have to look to the Awakeners! Lao Tse,
Buddha, Socrates, Jesus, Milarepa, Gurdjiev, Krishnamurti.
Henry Miller, in My Bike & Other Friends (1977), p. 12
For natures such as Jesus of Nazareth, Mohammed and Gautama Buddha is already the
capacity of its openness for a world vision part of its application documents. With its virtues,
experiences and abilities they belong to each post written out in the world with each interview to
the most promising candidates and easy are erhalten.
James Redfield, in the Manual of the 10th Celestine Prophecy part of I: The threshold; Heyne
publishing house Munich, German-language edition 1997,ISBN 3-453-11809X
If we ask, for instance, whether the position of the electron remains the same, we must say 'no'; if
we ask whether the electron's position changes with time, we must say 'no'; if we ask whether the
electron is at rest, we must say 'no'; if we ask whether it is in motion, we must say 'no'. The
Buddha has given such answers when interrogated as to the conditions of a man's self after his
death; but they are not familiar answers for the tradition of seventeenth and eighteenth century
science.
J. Robert Oppenheimer, as quoted in The New Yorker (19 June 1954), p. 61
The fundamental teachings of Gautama, as it is now being made plain to us by study of original
sources, is clear and simple and in the closest harmony with modern ideas. It is beyond all
disputes the achievement of one of the most penetrating intelligence the world has ever known.
Buddhism has done more for the advance of world civilization and true culture than any other
influence in the chronicles of mankind.
H. G. Wells, in The Outline of History (1920), Ch. 25
The Buddha Is Nearer to Us You see clearly a man, simple, devout, lonely, battling for light, a
vivid human personality, not a myth. Beneath a mass of miraculous fable I feel that there also was
a man. He too, gave a message to mankind universal in its character. Many of our best modern
ideas are in closest harmony with it. All the miseries and discontents of life are due, he taught, to
selfishness. Selfishness takes three forms — one, the desire to satisfy the senses; second, the
craving for immortality; and the third the desire for prosperity and worldliness. Before a man can
become serene he must cease to live for his senses or himself. Then he merges into a greater
being. Buddha in a different language called men to self-forgetfulness five hundred years before
Christ. In some ways he was near to us and our needs. Buddha was more lucid upon our
individual importance in service than Christ, and less ambiguous upon the question of personal
immortality.
H. G. Wells, in The Outline of History (1920), Ch. 25

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