Best 42 quotes of Shantideva on MyQuotes

All happiness comes from the desire for others to be happy.

All that may be wished for, will by nature fade to nothing.

All the happiness there is in this world Arises from wishing others to be happy. And all the suffering there is in this world Arises from wishing oneself to be happy.

All the harm, fear, and suffering in the world are caused by attachment to the self: Why should I hold on to this great demon?

All the joy the world contains Has come through wishing happiness for others. All the misery the world contains Has come through wanting pleasure for oneself.

All the suffering in the world comes from seeking pleasure for oneself. All the happiness in the world comes from seeking pleasure for others.

All those who slight me to my face, Or do me any other evil, Even if they blame or slander me, May they attain the fortune of enlightenment!

As long as space abides and as long as the world abides, so long may I abide, destroying the sufferings of the world.

Death will be so quick to swoop on you; Gather merit till that moment comes! Wait till then to banish laziness? Then there'll be no time, what will you do? "This I have not done. And this I'm only starting. And this - I'm only halfway through ..." Then is the sudden coming of the Lord of Death, And oh, the thought 'Alas, I'm finished.'

Examine thus yourself from every side. Note harmful thoughts and every futile striving. Thus it is that heroes in the bodhisattva path Apply the remedies to keep a steady mind.

How much suffering and fear, and How many harmful things are in existence? If all arises from clinging to the "I", What should I do with this great demon?

If the problem can be solved why worry? If the problem cannot be solved worrying will do you no good.

If you can solve your problem, what is the need of worrying? If you cannot solve it, what is the use of worrying.

In joy and sorrow all are equal, Thus be guardian of all, as of yourself.

Instead of trying to cover the whole world with leather, put on some sandals.

In the ages marked by scarcity and want, may I myself appear as drink and sustenance.

It is natural for the immature to harm others. Getting angry with them is like resenting a fire for burning.

May I be a light for those in need of light. May I be a bed for those in need of rest. May I be a servant for those in need of service, for all embodied beings.

May I become at all times, both now and forever: a protector for those without protection; a guide for those who have lost their way; a ship for those with oceans to cross; a bridge for those with rivers to cross; a sanctuary for those in danger; a lamp for those without light; a place of refuge for those who lack shelter; and a servant to all in need.

May the pain of every living creature be completely cleared away. May I be the doctor and the medicine and may I be the nurse for all sick beings in the world until everyone is healed.

My body, thus, and all my good besides, And all my merits gained and to be gained, I give them all away withholding nothing To bring about the benefit of beings.

Others are my main concern. When I notice something of mine, I steal it and give it to others.

Passion is overcome only by him who has won through stillness of spirit the perfect vision; it comes through the contentment that is regardless of the world.

Self-confidence should be applied to wholesome actions, Overcoming of delusions and my ability to overcome them. Thinking, 'I alone shall do it' Is the self-confidence of action.

Suffering also has its worth. Through sorrow, pride is driven out And pity felt for those who wander in samsara; Evil is avoided, goodness seems delightful.

Take advantage of this human boat; Free yourself from sorrow's mighty stream! This vessel will be later hard to find. The time that you have now, you fool, is not for sleep!

That which is seen and that which is touched are of a dream-like and illusion-like nature. Because feeling arises together with the mind, it is not [ultimately] perceived.

The hostile multitudes are vast as spaceWhat chance is there that all should be subdued? Let but this angry mind be overthrownAnd every foe is then and there destroyed

There is no evil like hatred, and no fortitude like patience.

The renunciation of doing harm is the perfection of discipline

The source of all happiness lies in thinking of others.

Those desiring to escape from suffering hasten right toward suffering. With the very desire for happiness, out of delusion they destroy their own happiness as if it were an enemy

Those who have no mental vigilance, Though they may hear the teachings, ponder them or meditate, With minds like water seeping from a leaking jug, Their learning will not settle in their memories.

Unruly beings are as unlimited as space They cannot possibly all be overcome, But if I overcome thoughts of anger alone This will be equivalent to vanquishing all foes. Where would I possibly find enough leather With which to cover the surface of the earth? But (wearing) leather just on the soles of my shoes Is equivalent to covering the earth with it. Likewise it is not possible for me To restrain the external course of things; But should I restrain this mind of mine What would be the need to restrain all else?

Whatever happens, I will not let my cheerfulness be disturbed. Being unhappy won't get me anywhere and will dissipate all my goodness. Why be unhappy about something if you can change it? And if you can't, how will being unhappy help?

What need is there to say more? The childish work for their own benefit, The Buddhas work for the benefit of others. Just look at the difference between them.

Whenever conflict arises among living creatures the sense of ownership is the cause.

While others are engaged in inferior and menial tasks in which they encounter many difficulties, how can I sit here at peace and do nothing? I must and shall benefit them, but without ever succumbing to the poison of self-importance.

Why be unhappy about something if it can be remedied? And what is the use of being unhappy about something if it cannot be remedied?

For a practitioner of love and compassion, an enemy is one of the most important teachers. Without an enemy you cannot practice tolerance, and without tolerance you cannon build a sound basis of compassion. So in order to practice compassion, you should have an enemy. When you face your enemy who is going to hurt you, that is the real time to practice tolerance. Therefore, an enemy is the cause of the practice of tolerance; tolerance is the effect or result of an enemy. So those are cause and effect. As is said, "Once something has the relationship of arising from that thing, one cannot consider that thing from which it arises as a harmer; rather it assists the production of the effect.

We who are like senseless children shrink from suffering, but love its causes. We hurt ourselves; our pain is self-inflicted! Why should others be the object of our anger?

What need is there to say more? The childish work for their own benefit, The Buddhas work for the benefit of others. Just look at the difference between them. If I do not exchange my happiness, for the suffering of others, I shall not attain the state of Buddhahood. And even in Samsara I shall have no real joy. The source of all misery in the world lies in thinking of oneself; The source of all happiness lies in thinking of others.