Best 3315 quotes in «buddhism quotes» category

A fearless heart is free of desire, a kind heart finds paradise everywhere.

After all, what Buddhism offers as a solution is universalised indifference - a learning of how to withdraw from too much empathy. This is why Buddhism can so easily turn into the very opposite of universal compassion: the advocacy of a ruthless military attitude, which is what the fate of Zen Buddhism aptly demonstrates.

A great Zen master said just before he died, "From the bathtub, to the bathtub, I have uttered stuff and nonsense." The bathtub in which the baby is washed at birth, the bathtub in which the corpse is washed before burial, all this time I have said much nonsense.

Ah Buddha, you boastful charlatan. You may have learned nothing after 6 years of suffering, but then what of 7 years? What of 17? What might you have learned from a lifetime of pain? [...] From what I can tell, the wisest man in all these scriptures was the first person Buddha ever tried to teach - an Ajivika named Upaka. Buddha bragged to him of how he achieved nirvana, to which Upaka simply replied: "That may be so," and walked away.

Machik thus maintains that what is conventionally referred to as a "god" is in fact the positive nature of reflexive awareness that characterizes the full potential of the enlightened mind when it is unsullied by discriminative thinking. In contrast, when "demons" are conventionally invoked, one should understand this as the obstruction of the full potential of the Universal Base [kun gzhi; ālaya] by non-aware emotional reactions (nyon mongs; kleśa).

After all, people desire immortality and do not wish to embrace the inescapable reality of death; they long for happiness and shy away from the contemplation of pain; they want to preserve their sense of self, not desconstruction it into fleeting and impersonal components. It is counterintuitive to accept that deathlessness is experienced each moment we are released from the deathlike grip of greed and hatred; that happiness in this world is only possible for those who realized that this world is incapable of providing happiness; that one becomes a fully individuated person only by relinquishing beliefs in an essential self.

Again and again, counteract the agitation and turbulence of the mind by relaxing more deeply, not by contracting the body or mind.

All beings tremble before danger, all fear death. When a man considers this, he does not kill or cause to kill.

All instruction is but as a finger pointing to the moon; and he whose gaze is fixed upon the pointer will never see beyond.

All mastery is about doing that which the senses tell us cannot be done.

all living creatures are entitled to respect in their own right, not simply because of the utility they may possess for other humans.

All of Nature follows perfectly geometric laws. The Ancient Egyptian, Greek, Peruvian, Mayan, and Chinese cultures were well aware of this, as Phi—known as the Golden Ratio or Golden Mean—was used in the constructions of their sculptures and architecture.

All suffering always has a cause. By learning the causes we can know how to end suffering. We can find peace of mind and save ourselves.

All science is a charted ignorance and belongs to Maya.

Aggression, Violence, Exploitation, Depression, Despair, Prejudice, War, Intolerance, Poverty, Are all a result of a misunderstanding of the nature of Self.

All these are versions of the god we actually worship. It is the god of no discomfort and no unpleasantness. Without exception, every being on earth pursues it to some degree. As we pursue it, we lose touch with what really is. As we lose touch, our life spirals downwards. And the very unpleasantness that we sought to avoid can overwhelm us. This has been the problem of human life since the beginning of time. All philosophies and all religions are varying attempts to deal with this basic fear. Only when such attempts fail us are we ready to begin serious practice.

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. Is there need for lengthy explanation?

Although Buddhism is unattainable, we vow to attain it.If it is unattainable, how can we attain it? But we should! That is Buddhism.

Almost all religions from Buddhism to Islam feature either a humble prophet or a prince who comes to identify with the poor, but what is this if not populism? It is hardly a surprise if religions choose to address themselves first to the majority who are poor and bewildered and uneducated.

Although each of us has the right to believe we are suffering, I suppose, there is a definite and ultimately essential distinction to be made between actual suffering, its cause and resolution, and invented or imagined suffering.

A life that is happy and has no money, is better then a life unhappy with money.

A man whose mind has completely left childhood behind would not be surprised if he were to walk in on his wife having sex with her father … or with his mother.

Although social and personal circumstances will play their part in contributing to how an individual suffers, in Buddhist thought blame is seen as a "poison" that will only lead to negative actions and will do nothing to reduce suffering.

Amida's unimpeded light is the sun of wisdom that destroys the mind of darkness. (Preface in Teaching, Practice, Faith, Enlightenment)

A maggot is just another life form.

A modern definition of equanimity: cool. This refers to one whose mind remains stable & calm in all situations.

An action is at least a billion times less difficult to choose than a reaction.

Aminteşte-ţi de cuvintele lui Buddha: Deşi un singur om poate învinge în bătălie o mie de oameni de o mie de ori, cel care se învinge pe sine este cel mai mare războinic.

And this is a Buddhist country?” said Matt, “This is a country of lovingkindness and compassion? Hah. I think the Americans would call this ‘tough love.’ ” “That is the paradox of Buddhism,” said Ranjit, “As a young doctor I would see these violent things and wonder why they happened, knowing that it was not something that Buddhists should do. Then I realized we are not born Buddhist. All the focus on channeling anger and dealing with hardship did not emanate from these people…. It was a lesson to these people. We are a land of Buddhists because we need to hear the lessons of Buddha, not because we follow Buddha.” -spoken by Ranjit, the surgeon, after an episode of violence....

An emotion like anger that's an automatic response lasts just ninety seconds from the moment it's triggered until it runs its course. One and a half minutes, that's all. When it lasts any longer, which it usually does, it's because we've chosen to rekindle it.

Animosity does not eradicate animosity. Only by loving kindness is animosity dissolved. This law is ancient and eternal. (attributed to Buddha)

Anger spoils relationships where there should be great reciprocity.

And the Buddha pointed out that his confusion was justified, for 'the dharma is profound, difficult to see, difficult to understand, peaceful, excellent, beyond the sphere of logic, subtle, and to be understood by the wise'. The reason for this is that it is not readily comprehended by one who holds a different view and has different learnings and inclinations, different involvements and instruction. It is clear from this statement that the conception of nibbāna in beyond logical reasoning, not because it is an Ultimate Reality transcending logic, but because logic or reason, being the 'slave of passions', makes it difficult for one who has a passion for an alien tradition to understand the conception of nibbāna.

Anywhere we go, we will have our self with us; we cannot escape ourselves.

An open beginner's mind is a powerful tool for developing patience.

[A] person is formed from a continuum of words and actions over time and cannot be reduced to a fixed “self” that is either “enlightened” or “unenlightened.

A person may appear a fool and yet not be one. They may only be guarding their wisdom carefully.

A person who is asleep is either lost in deep unconsciousness or absorbed in a dream. Metaphorically, this was how the Buddha must have seen both his previous self as well as everyone else he had known: they either were blind to the questions of existence or sought consolation from them in metaphysical or religious fantasies.

Appreciation, affection, focus and intention fill up the space of self-reflection, and one loses oneself in the engagement. And what a relief it is when you get there.

Appreciating the simple things, the great temporary gift of life and the beauty in all aspects of living, is perhaps one of the most power- ful, fulfilling benefits of practicing breath awareness.

A revolution in the eyes of man carries purpose. A revolution in the eyes of the awakened carries bliss.

Any religion can be compared to the attic of an old home. Unless the attic is regularly cleaned, it gathers dust and cobwebs and eventually becomes unusable. Similarly, if a religion cannot be updated or cleaned from time to time, it loses its usefulness and cannot relate anymore to changed times and people.

As a result of regular mindfulness practice, you’ll begin to see your role in different circumstances, recognize your oppor- tunities to grow, and develop a relationship with yourself that is more loving, forgiving, and open to new possibilities.

As a soul, you have the freedom – and earned responsibility – to transpose your personal process of evolution, to manifest your greatest talents and vision, into the work that matters to you most as a means to personal redemption.

As long as we're in a state of confusion, overwhelmed by the three conflicting emotions, trapped in cyclic existence, we're not happy and we can't benefit sentient beings. Even though we think we might be benefitting them, ultimately we're not. The only way to really be of benefit, to ourselves and others, is to establish the status of buddha. There's nothing better than this. But until we purify our unwholesome karma, especially that of the body, there's no buddha—the buddha will not exist for us.

As I explore the wilderness of my own body, I see that I am made of blood and bones, sunlight and water, pesticide residues and redwood humus, the fears and dreams of generations of ancestors, particles of exploded stars.

As in other Buddhist Tantric techniques, recommended preliminaries for these practices include developing skill at both calm-abiding (zhi gnas; śamatha) and insight meditation (lhag mthong; vipaśyanā). As in earlier Buddhist teachings, many Chöd dehadāna practices emphasize renunciation, purification, and self-transformation through the accumulation of merit and the exhaustion of demerit. Rather than suggesting that one must wait to accumulate adequate merit before offering the gift of the body, however, Chöd provides the opportunity for immediately efficacious offering of the body through techniques of visualization. Using a technique which echoes the traditional Buddhist teaching of the of the mind-made body (manomayākāya), the practitioner engages in visualizations which allow her to experience the non-duality of agent and object as she offers her body. The process of giving the body as a means of attainment is commonly articulated in Chöd practice texts (sgrub pa; sādhana). These practice texts exhibit the framework of mature Tantra sādhana, including the stages of generating bodhicitta, going for refuge, meditating on the four immeasurables, and making the eight-limbed offering. Generally speaking, the main section of a developed Chöd sādhana has three components. The first two—a transference of consciousness (nam mkha’ sgo ‘byed) practice, and a body maṇḍala (lus dkyil) practice—have distinctly purifying purposes. The Chöd transference of consciousness practice has parallels with other Buddhist practices called "’pho ba." In this part of the visualization practice, the practitioner’s consciousness is "ejected" from one's body through the Brahma aperture at the crown of one's head. At this time, one's consciousness can be visualized as becoming identical with an enlightened consciousness, which is embodied in a figure such as Machik, Vajrayoginī (Rdo rje rnal byor ma) or Vajravārāhī (Rdo rje phag mo). [....] In th[e] first stage of this transformation, the practitioner identifies with an enlightened being, thus overcoming attachment to her own body-mind aggregates and purifying them through this non-attachment. In the second stage, the practitioner can extend this identification: the practitioner identifies the microcosm of her body with macrocosms of the mundane and supramundane worlds. The body maṇḍala (lus dkyil) stage also allows the practitioner to reconceptualize her body as expanding through space and time and becoming indistinguishable from the realm of the supramundane, or the Dharmadhātu (chos kyi dbyings). Through the process of reconstructing her identity, the practitioner is able to see herself as the ultimate source of offerings for all sentient beings.

As long as we practice with a vow to help others, we are the Bodhisattva of Great Compassion, and we become the leading figure in the Heart Sutra, whether we are a layperson or are ordained, whether celibate or married, living in the monastery or living in secular society.

As long as we have some definite idea about or some hope in the future, we cannot really be serious with the moment that exists right now. You may say, ''I can do it tomorrow, or next year,'' beleiving that something that exists today will exist tomorrow. Even though you are not trying so hard, you expect that some promising thing will come, as long as you follow a certain way. But there is no certain way that exists permanently. There is no way set up for us. Moment after moment we have to find our own way. Some idea of perfection, or some perfect way which is set up by someone else, is not the true way for us.

As a friend of mine told me about Real Happiness: you wrote this one in American.