Best 1132 quotes in «buddhist quotes» category

In Buddhism we don't really believe in sin and salvation as Westerners would define them. We believe in the limitless possibilities of the present and of future moments.

In Buddhist teaching, ignorance is considered the fundamental cause of violence - ignorance... about the separation of self and other... about the consequences of our actions.

In Buddhism, both learning and practice are extremely important, and they must go hand in hand. Without knowledge, just to rely on faith, faith, and more faith is good but not sufficient. So the intellectual part must definitely be present. At the same time, strictly intellectual development without faith and practice, is also of no use. It is necessary to combine knowledge born from study with sincere practice in our daily lives. These two must go together.

In Buddhist Yoga, we refer to our mutlilife karmic traits as samskaras. They are the internal karmic patterns that make each of us who we are.

In Buddhist culture, offering food to the monk symbolizes the action of goodness, and if you have no opportunity to support the practice of spirituality, then you are somehow left in the realm of darkness.

In Buddhist ideology, the conventional self is that which is constructed in a way by the use of the pronoun, and when you realize there is no absolute ego there, no disconnected one, self, or ego, then that actually strengthens your conventional ego. It does so in the sense that then you realize it's a construction, and you can strengthen it in order to help others, or do whatever you're trying to do, it's not like you no longer know who you are. Then you can organize your behavior by using your ego, as it's now the pronoun.

In Buddhist practice, the outward and inward aspects of taking the one seat meet on our meditation cushion.

In Buddhism we have a great deal of etiquette. Etiquette is simply ways of living to conserve energy. Etiquette allows people to live in harmony with their environment.

In Buddhist practice a great deal of time is spent practicing mandala meditation. You learn to visualize and hold simultaneous concepts in the mind during meditation.

Increase and widen your desires till nothing but reality can fulfill them. It is not desire that is wrong, but its narrowness and smallness. Desire is devotion. By all means be devoted to the real, the infinite, the eternal heart of being. Transform desire into love. All you want is to be happy. All your desires, whatever they may be are expressions of your longing for happiness.

In criticizing, the teacher is hoping to teach. That's all.

In disagreements with loved ones, deal only with the current situation. Don't bring up the past.

I never really wanted to have a Guru, I was more interested in Buddhist philosophy and meditation, and had a psychological background in college, but he had so much love. To be with him, there was nowhere else to be and nothing else to do. Nothing he taught, philosophy or meditation, are the things I went to India to look for, or was interested in, but he sort of jumped into my heart and then pulled, he pried it open.

I never really got around to discussing that specific topic which I think it crucially important to understand. If you were a monk in Buddhist time and you had sex, there was a good chance a child would be conceived.

In everything, no matter what it may be, uniformity is undesirable. Leaving something incomplete makes it interesting, and gives one the feeling that there is room for growth. Someone once told me, "Even when building the imperial palace, they always leave one place unfinished." In both Buddhist and Confucian writings of the philosophers of former times, there are also many missing chapters.

In every trial Let understanding fight for you.

Inflowing thoughts come to an end in those who are ever alert of mind, training themselves night and day, and ever intent on nirvana

In four ways ... should one who flatters be understood as a foe in the guise of a friend: He approves of his friend's evil deeds, he disapproves his friend's good deeds, he praises him in his presence, he speaks ill of him in his absence.

In horror of death, I took to the mountains - again and again I meditated on the uncertainty of the hour of death, capturing the fortress of the deathless unending nature of mind. Now all fear of death is over and done.

In my head I am in one of those Buddhist caves where you see a thousand Buddha faces on the wall. In my head I am on my seventeen-year-old acid trip, when I saw my personas fall one minute after another, as if I was dying every moment.

In the beginning we define what is spiritual. But as you go on, you see that everybody and everything is an instrument of infinity.

In our usual mind state, we are continually activating the process that in Buddhist terminology is known as 'bhava,' which literally means 'becoming.' In this space of becoming, we are subtly leaning forward into the future, trying to have security based on feeling that we can hold on, we can try to keep things from changing.

In spiritual growth, it is important to avoid imbalances between academic or intellectual learning and practical implementation. Otherwise there is a danger that too much intellectualiza tion will kill the more contemplative practices and too much emphasis on practical implementation without study will kill the understanding. There has got to be a balance.

In the Buddhist approach, life and death are seen as one whole, where death is the beginning of another chapter of life. Death is the mirror in which the entire meaning of life is reflected.

In New York we have streets exploding and innocent Buddhist girls being stabbed in the neck and cabdrivers refusing to help her. If we happen into a nightclub by mistake, when we leave the doorman will be lying in the street surrounded by police.

In the Buddhist texts, some of them say, when you die, basically that wild horse gets cut loose, and the mind is incredibly powerful and expansive, omniscient and can go anywhere and see anything, but - and this is the catch - it's colored by the habits of thought we made in life.

In the end it is nothing other than the loving kindness with which the woman cares for her child that makes the difference. Her concern concentrates on one thing just like the Buddhist practice of concentration. She thinks of nothing but her child, which is similar to Buddhist compassion. That must be why, although she created no other causes to bring about it, she was reborn in the Brahma heaven.

In the emerging culture, darkness represents spirituality. We see this in Buddhist temples, as well as Catholic and orthodox churches. Darkness indicates that something serious is happening.

In the esoteric teachings, a transference process takes place between teacher and student where knowledge is actually transmitted from one to the other. This requires that the student be receptive.

In the early Buddhist view, then, a persons identity resides not in an enduring self but in his actions (karma)- that is in the choices that shape these actions. Because the dispositions formed by previous choices can be modified in turn by present behaviour, this identity as choice-maker is fluid, its experience alterable. While it is affected by the past, it can also break free of the past.

In the fall of 1988, I worshipped God in a Buddhist temple. As the smell of incense filled the air, I knelt before three images of the Buddha, feeling that the smoke could carry my prayers heavenward. It was for me a holy moment for I was certain that I was kneeling on holy ground....I will not make any further attempt to convert the Buddhist, the Jew, the Hindu or the Moslem. I am content to learn from them and to walk with them side by side toward the God who lives, I believe, beyond the images that bind and blind us.

In the Far Eastern languages we have many different words to describe the varying degrees of reality that a thing, a state of mind or plane of being may have.

In the Buddhist tradition, where mindful meditation comes from, anger is regarded as a somewhat unhealthy,unskillful emotion because we can be blinded by it. We don't see clearly and tend to do things and say things that are harmful out of the anger because we don't have clarity.

In the most ordinary terms, egolessness is a flexible identity. It manifests as inquisitiveness , as adaptability, as humor, as playfulness. It is our capacity to relax with not knowing, not figuring everything out, with not being at all sure who we are, or who anyone else is, either.

In the process of self-discovery you will learn to be kind when you could be harsh. You will learn to forgive, mostly yourself. You will learn to be patient because you may have to wait quite a while to become that which you will eventually be.

In the same way that rain breaks into a house with a bad roof, desire breaks into the mind that has not been practising meditation.

In the story ["The Pyramid and the Ass"] there's this war against the so-called Buddhist Terrorists. As we find out, they're not really terrorists at all, just good folks trying to liberate people from technology and fight against an American government/corporation trying to coopt our souls. The inherent racism and Buddhist-phobia in the story plays into the present demonizing of Islam - and of our loss of knowledge about the great, spiritual history of the Sufis, for example, or the cultural heritage from the middle east.

In the world of Buddhist mind, in the advanced states, we go beyond time, space, life, death and Newsweek.

In this world Hate never yet dispelled hate. Only love dispels hate. This is the law, Ancient and inexhaustible.

I often say that I'm a Buddhist-Episcopalian. I say that partly to annoy people.I like to annoy people who think that a religion can contain the whole truth. No religion, it seems to me, contains the whole truth. I think it's mad to think that there is nothing to learn from other traditions and civilizations. If you accept that other religions have something to offer and you learn from them, that is what you become: a Buddhist-Episcopalian or a Hindu-Muslim or whatever.

In today’s interconnected and globalized world, it is now commonplace for people of dissimilar world views, faiths and races to live side by side. It is a matter of great urgency, therefore, that we find ways to cooperate with one another in a spirit of mutual acceptance and respect.

I practice Buddhist philosophy and contemplation but I don't know if I'm more of anything.

I remember a Buddhist teachers reflections on the Holocaust...What terrible karma those Jews mustve had... This kind of fundamentalism, which blames the victims and rationalizes their horrific fate, is something no longer to be tolerated quietly. It is time for... modern Buddhism to outgrow it by accepting social responsibility and finding ways to address such injustices.

I reached in experience the nirvana which is unborn, unrivalled, secure from attachment, undecaying and unstained. This condition is indeed reached by me which is deep, difficult to see, difficult to understand, tranquil, excellent, beyond the reach of mere logic, subtle, and to be realized only by the wise.

I realize that many elements of the Buddhist teaching can be found in Christianity, Judaism, Islam. I think if Buddhism can help, it is the concrete methods of practice.

I recommend computer science to people who practice meditation. The mental structures that are used in computer science are very similar exercises done in Buddhist monasteries.

I really feel that some people neglect and overlook compassion because they associate it with religion. Of course, everyone is free to choose whether they pay religion any regard, but to neglect compassion is a mistake because it is the source of our own well-being.

I think China's view of freedom has to do with material wealth and modernity, and the Dalai's Lama view of freedom is liberation in the Buddhist sense, which is freedom from ignorance and freedom from suffering.

It has been my experience as a teacher over the years and incarnations that what really counts are not techniques. What really counts is spirit, love. What really counts is a sense of propriety and dedication.

I think East Asian countries, I think they're very fortunate to have Buddhism survive as a strong influence because right from the time when Buddha himself, 2,500 years ago, made the point about the importance of education, and the word "Buddha" also means enlighten[ed] or educated. So all the Buddhist countries, not only Japan and Korea and China and Hong Kong and Thailand but also even Burma and Sri Lanka, had a higher level of education.