Best 3315 quotes in «buddhism quotes» category

We need not reply or even listen to people who are talking about—not to—us.

We often try to force the experience we want to have, instead of allowing the experience we were meant to have, and in doing this, we miss out on gaining any new insight or understanding.

We often do not, not because we cannot, but because we think so.

We only suffer when we falsely identify with the objects that arise in our awareness, rather than with the awareness itself—when we identify with our thoughts, with our emotions, our personal history, and the many stories we tell ourselves. When you reconnect to your source—the essence of your being, the pure and impartial witness—you become free from all of the troubles of the material world; free from the world of form. You no longer feel the desire to cling to forms or depend on them for your happiness. Instead, you are free to enjoy form, free to let form be, and free to allow all forms to come and go as they please. All forms are impermanent and changing, but your consciousness, being formless, is eternal, and exists regardless of the forms that it gives life to.

We produce ourselves, we product our own future. We have to offer our best thoughts, speech and actions. Mindfulness helps us to know whether we're producing the right thing for future and helps us remember that what we produce is us, is our continuation.

We're never unhappy until we remember why we're supposed to be unhappy.

We see, at least with intellect, that beyond both true and false is truth; that there is beauty beyond our present views on the beautiful and ugly; that pleasure-pain can now alike be transcended, and that some day we shall truly see that 'form is emptiness and the very emptiness is form'.

We see that the vast majority of our suffering is needless, and simply arises from the misidentification with our thinking mind.

We should find perfect existence through imperfect existence. The basic teaching of Buddhism is the teaching of transiency, change. That everything changes is the basic truth of each existence. When we realize the everlasting truth of “everything changes” and find our composure in it, we find ourselves in Nirvana.

We should live every day like people who have just been rescued from the moon.

We should never worry too much about what people think of us. But we should worry a lot about what the world of karma thinks of us.

We should not allow ourselves to be deceived by our outward show of ‘civilized’ manners and ‘cultured’ social behavior into believing that self-concern, desirous attachment, aversion, and indifference are steadily losing their hold over us.

Westereners often think that the East is one vast Buddhist temple, which is rather like thinking the West is one vast Carthusian monastery. If the [Western people who like Buddhism] were to visit the East, he'd certainly experience many new things, but he'd find first, that the food is under lock and key and second, that humans are considered to be a miserable, destructive, greedy lot, just as they are in the West.

Western Buddhism’s association with the sixties counterculture is being replaced not only by science but by corporations that deploy it in order to enhance their brand, promote “wellness,” reduce sick days and other inefficiencies among their employees, and, of course, create profitable, Buddhist-themed products. This corporate adoption of Buddhism was made safe by science. The business world’s understanding of meditation - and especially the practice of “mindfulness” - is driven not by traditional Buddhist ideas and ethics, but by neuroscience.

We survive largely because of the existence and recognition of high-end qualities—compassion, integrity, courage, humility, etc. These are how we perceive spirit. Even the most cynical and fatalistic bastard will snap out of self-absorption, abuse and hopelessness when confronted by an extreme expression of any one of these qualities. (Case studies show that this also applies even to rapists and murderers, not always, but more so than any other technique or therapy.) That is, beyond belief, the desire to feel good, or even hope or despair, there does exist an essential intuitive value system in each of us. This runs through and across every culture, and even every species. I don’t believe that those intuitive values are there to fool us into occupying ourselves so as to feel good while waiting for the inevitable to happen. Nature is not so decadent. Or cynical.

We tend to view ourselves as this, lying in contradiction with everything that is not ourselves, that.

We train the mind so that we can enjoy greater peace, happiness, wisdom & equanimity.

We transmit our thoughts, speech and actions - collectively known as our karma to our children and to the world, that is our future.

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 a nuisance is the friend who must have this and that, whose likes and hates are infinite, with bitter and loud voiced complaint about the whole of circumstance? How pleasant are the truly great who, wanting nothing, are content with anything. Accepting all things in a world of illusion as born of cause-effect they live in a mind above the opposites, and we call them great because they do so.

What each of us believes in is up to us, but life is impossible without believing in something.

Whatever is impermanent is dukkha’ (Yad aniccaṃ taṃ dukkhaṃ).

What is it that makes a person insist passionately on the existence of metaphysical realities that can be neither demonstrated nor refuted? I suppose some of it has to do with fear of death, the terror that you and your loved ones will disappear and become nothing. But I suspect that for such people, the world as presented to their senses and reason appears intrinsically inadequate, incapable of fulfilling their deepest longings for meaning, truth, justice, or goodness. Whether one believes in God or karma and rebirth, in both cases one can place one’s trust in a higher power or law that appears capable of explaining this fraught and brief life on earth.

What is at the base of shame or guilt? It is the consciousness of an imbalance, or of an action in the past that has caused, and probably continues to cause, suffering.

What is it that we do here? By easing away from the mania that pulls on us, recalling and reconnecting with our essential spirit and callings, we regenerate our core inspiration and faith in Life and our place within it…with a purposeful eye toward facilitating evolution toward ‘More capable human beings,’ meaning grander, freer, more authentic and meaningfully effective. How do we do that? By delving into pockets of rituals that have, across traditions and cultures, produced superior forms of insight and understanding, healing, evolution and resolution. One could call these tunnels into beauty, truth and love. And we can find access to them in any given day of our lives.

what is not true does not exist in this moment.

What is personal death? Asking this question and pausing to look inward - isn't personal death a concept? Isn't there a thought-and-picture series going on in the brain? These scenes of personal ending take place solely in the imagination, and yet they trigger great mental ad physical distress - thinking of one's cherished attachments an their sudden, irreversible termination. Similarly, if there is 'pain when I let some of the beauty of life in' - isn't this pain the result of thinking, 'I won't be here any longer to enjoy this beauty?' Or, 'No one will be around and no beauty left to be enjoyed if there is total nuclear devastation.' Apart from the horrendous tragedy of human warfare - why is there this fear of 'me' not continuing? Is it because I don't realize that all my fear and trembling is for an image? Because I really believe that this image is myself? In the midst of this vast, unfathomable, ever-changing, dying, and renewing flow of life, the human brain is ceaselessly engaged in trying to fix for itself a state of permanency and certainty. Having the capacity to think and form pictures of ourselves, to remember them and become deeply attached to them, we take this world of pictures and ideas for real. We thoroughly believe in the reality of the picture story of our personal life. We are totally identified with it and want it to go on forever. The idea of "forever" is itself an invention of the human brain. Forever is a dream. Questioning beyond all thoughts, images, memories, and beliefs, questioning profoundly into the utter darkness of not-knowing, the realization may suddenly dawn that one is nothing at all - nothing - that all one has been holding on to are pictures and dreams. Being nothing is being everything. It is wholeness. Compassion. It is the ending of separation, fear, and sorrow. Is there pain when no one is there to hold on? There is beauty where there is no "me".

What is the happiness ? Is it really happiness ? Nothing stable, just happen, stay and decay... Everything is impermanence, dissatisfaction and nothing can ever belong to itself

What we do is dictated by what we are doing.

What struck me, in reading the reports from Sri Lanka, was the mild disgrace of belonging to our imperfectly evolved species in the first place. People who had just seen their neighbors swept away would tell the reporters that they knew a judgment had been coming, because the Christians had used alcohol and meat at Christmas or because ... well, yet again you can fill in the blanks for yourself. It was interesting, though, to notice that the Buddhists were often the worst. Contentedly patting an image of the chubby lord on her fencepost, a woman told the New York Times that those who were not similarly protected had been erased, while her house was still standing. There were enough such comments, almost identically phrased, to make it seem certain that the Buddhist authorities had been promulgating this consoling and insane and nasty view. That would not surprise me.

What we call life...is the combination of the Five Aggregates, a combination of physical and mental energies. These are constantly changing; they do not remain the same for two consecutive moments. Every moment they are born and they die. 'When the Aggregates arise, decay and die, O bhikkhu, every moment you are born, decay, and die.' This, even dow during this life time, every moment we are born and die, but we continue. If we can understand that in this life we can continue without a permanent, unchanging substance like Self or Soul, why can't we understand that those forces themselves can continue without a Self or a Soul behind them after the non-functioning of the body?

What you call your life is not yours at all--not yours to plan, manipulate, or control, at least not very often. . . . In fleeting moments of deep satisfaction and insight, I saw the absolute truth of life: the unbroken line of love that had led to my existence and would lead on through my daughter. My mother's love, her mother's love, her mother's love, and back and back forever ago. Love that is no mere word, love that goes beyond feeling, love that is life itself. . . . What miracles, what sacrifice, what love! . . . Can you imagine this love? Can you anticipate it, fabricate it, measure and evaluate it? No you can't, you can only be love, and your child will release its magnitude within you.

What you have to do to achieve what you want necessitates the creative actualization of the totality of your being as it is. Nothing more, but also nothing less.

What worlds are there herein? I’ll tell you. In these seas of fragrant waters, numerous as atoms in unspeakably many buddha-fields, rest an equal number of world systems. Each world system also contains an equal number of worlds. Those world systems in the ocean of worlds have various resting places, various shapes and forms, various substances and essences, various locations, various entryways, various adornments, various boundaries, various alignments, various similarities, and various powers of maintenance.

When angry, count to Zen.

Whenever ego suffers from fear of death & your practice turns to seeing impermanence, ego settles down.

When emotions are long held and extremely complex, it sometimes takes years for them to enter fully into awareness.

When human women are said to be traps that lead to the downfall of men, Buddhist philosophers and psychologists would insist that it is not women per se that endanger men but rather women as they appear to deluded men.

When I was young, I lacked certainty, too,” he says. “I have the certainty, now, of not needing certainty. I have the certainty, of uncertainty. The peace, with being uncertain. All is good. All is holy. Whatever you choose, it can be fine. Hatred never ceases with hatred, but with love alone is healed. Rejection never ceases with rejection, but with acceptance alone is healed.

When I listened within myself I saw that the world is what it is – nothing more, nothing less. Where reality is concerned, there is no “what should be.” There is only what is, just the way it is, right now. The truth is prior to every story. And every story, prior to investigation, prevents us from seeing what’s true.

When meditating, the yogi should first complete all the preparatory practices. He should go to the toilet and in a pleasant location free of disturbing noise he should think, "I will deliver all sentient beings to the state of enlightenment." Then he should manifest great compassion, the thought wishing to liberate all sentient beings, and pay homage to all the Buddhas and Bodhisattvas in the ten directions by touching the five limbs of his body to the ground. When you make prostrations, tradition recommends that you do so by touching your five limbs your forehead, two palms, and two knees to the ground. The important thing is that it should be done properly and with delight. It is unwholesome to perform prostrations either as a mere formality or under coercion.

When my self is no longer the all-consuming preoccupation it once was, when I see it as one narrative thread among myriad others, when I understand it to be as contingent and transient as anything else, then the barrier that separates “me” from “not me” begins to crumble. The conviction of being a closed cell of self is not only delusive but anesthetic. It numbs me to the suffering of the world.

When I was younger, I followed the example of an experiment, once performed by Krishnamurti and placed a rock that held no special significance on my mantel and bowed to it each day. I did this deliberately to see whether I could infuse a unique quality into something completely ordinary, simply by incorporating the rock within a morning ritual. At the end of a month, the rock held a special, holy place in my perception.

When no discriminating thoughts arise, the old mind ceases to exist. When thought objects vanish, the thinking-subject vanishes, as when the mind vanishes, objects vanish. Things are objects because of the subject; the mind is such because of things. Understand the relativity of these two and the basic reality: the unity of emptiness. In this Emptiness the two are indistinguishable and each contains in itself the whole world. If you do not discriminate between coarse and fine you will not be tempted to prejudice and opinion.

When people used to complain to the Buddha that they were upset, telling him, "Our children upset us; our partner agitates us," his simple reply would be, "You are not upset because of your children or your partner; you are upset because you are upsettable.

When things are good, it is because we remember a time when they were not. When there was pain. But now the pain is gone, so things are ‘good’. When we hurt, it is because we recall a time when we did not. When there was no pain. But now we suffer, so things are ‘bad’. The tiger sipped from the cup, peering at the boy over the rim. Stars swirled in its eyes. “Good. Bad. The cup holds both.

When students come in to see me, I hear complaint after complaint: about the schedule of the retreat, about the food, about the service, about me, on and on. But the issues that people bring to me are no more relevant or important than a “trivial” event such as stubbing a toe. How do we place our cushions? How do we brush our teeth? How do we sweep the floor, or slice a carrot? We think we’re here to deal with “more important” issues, such as our problems with our partner, our jobs, our health, and the like. We don’t want to bother with the “little” things, like how we hold our chopsticks, or where we place our spoon. Yet these acts are the stuff of our life, moment to moment. It’s not a question of importance, it’s a question of paying attention, being aware. Why? Because every moment in life is absolute in itself. That’s all there is. There is nothing other than this present moment; there is no past, there is no future; there is nothing but this. So when we don’t pay attention to each little this, we miss the whole thing. And the contents of this can be anything. This can be straightening our sitting mats, chopping an onion, visiting someone we don’t want to visit. It doesn’t matter what the contents of the moment are; each moment is absolute. That’s all there is, and all there ever will be. If we could totally pay attention, we would never be upset. If we’re upset, it’s axiomatic that we’re not paying attention. If we miss not just one moment, but one moment after another, we’re in trouble.

When we discover Zen practice, we may hold out a hope that it is going to solve our problems and make our life perfect. But Zen practice simply returns us to life as it is. Being our lives more and more is what Zen practice is about. Our lives are simply what they are, and Zen helps us to recognize that fact. The thought "If I do this practice patiently enough, everything will be different" is simply another belief system, another version of the promise that is never kept.

When we are aware of our weaknesses or negative tendencies, we open the opportunity to work on them.

When we are truly able to see and understand life, its reality, its value and beauty as well as its troubles, we are able to accept life dynamically and walk its path with appreciation and gratitude. This way of life is Buddhism.