Best 3315 quotes in «buddhism quotes» category

Enlightenment does not mean getting rid of anything. It means changing one's frame of reference so that all things become enlightening.

Enlightenment was not just Gautama Buddha's, but you too, individually, must find this new perspective of life, this new point of view in your life and in all things." -

Even assuming that a mantra's shabdic ["sacred sound"] quality is an important component of its effectiveness, that quality can come into play only when the mantra is uttered by one properly instructed in the art of yogic visualization; for mantras have not only sound, but also form and color; the form or the archetypal image or symbol with which it is associated must be evoked at the moment of utterance, since that image is the repository of all the psychic, emotional and spiritual energy drawn from all the adepts who have ever concentrated upon that particular image or symbol since it first came into being. (That the energy generated by a succession of yogins throughout the centuries is present in such symbols is a concept that will not surprise those acquainted with C.G. Jung's teaching about archetypes.) […T]he lamas teach that the mantra appropriate to each of the divine forms contemplated embodies the psychic energy of that 'being'. In other words, the yogically visualized image of the deity or the mantric syllable that symbolizes it is a centre for the powerful through-associations built around it by countless yogins during past centuries and by the adept himself in his meditations; however, it also constitutes a particular embodiment of the energies streaming from the Source and it is to this aspect that the shabdic quality of the appropriate mantra probably pertains. As the sound is no more than a symbol of the mantra's latent power, mispronunciation of the syllables is no grave matter; for it is the adept's intention that unlocks the powers of his mind. Though the mantra may consist of syllables to which no conceptual meaning is attached, pronouncing them nevertheless enables him to conjure up instantly in his mind the psychic qualities he has learnt to associate with them.

Even if we were very good at making everything outside of ourselves be just the way we ourselves want it to be (a ludicrous thought, you must admit), we could fundamentally never get everything perfect: because our desires are always changing, because they are often conflicting, and because the changes of the environment can never keep up with the pace of the wanting mind. The satisfaction of desire as a strategy for happiness will always be a doomed enterprise.

Even in zazen you will lose yourself. When you become sleepy, or when your mind starts to wander about, you lose yourself. When your legs become painful—“Why are my legs so painful?”—you lose yourself. ” - “You just sit in the midst of the problem; when you are a part of the problem, or when the problem is a part of you, there is no problem, because you are the problem itself. The problem is you yourself. If this is so, there is no problem.” - “When you start to wander about in some delusion which is something apart from you yourself, then your surroundings are not real anymore, and your mind is not real anymore. If you yourself are deluded, then your surroundings are also a misty, foggy delusion. Once you are in the midst of delusion, there is no end to delusion. You will be involved in deluded ideas one after another. Most people live in delusion, involved in their problem, trying to solve their problem. But just to live is actually to live in problems. And to solve the problem is to be a part of it, to be one with it.

Even most of those whose wealth was not inherited or won often lose sleep over losing their wealth.

Even the busiest bee does not move from one flower to another as often as an untamed mind moves from one thought to another.

Eventually, it boils down to two choices – do I wish to experience this physical reality primarily through joy or do I want to experience it through suffering? That’s all there is to it. And since each person eventually works their way toward the realization that conscious expansion can happen through joy rather than suffering – enlightenment is a natural byproduct.

Even though peak experiences might show us the truth and inform us about why we are training, they are essentially no big deal. If we can't integrate them into the ups and downs of our lives, if we cling to them, they will hinder us. We can trust our experiences as valid, but then we have to move on and learn how to get along with our neighbors. Then even the most remarkable insights can begin to permeate our lives. As the twelfth-century Tibetian yogi Milarepa said when he heard of his student Gampopa's peak experiences, 'They are neither good not bad. Keep meditation.'

Even when dreaming, if the sentient beings who dwell in the three lower realms are witnessed, then at that moment one should pray to sever the continuity of their negativity. —Gathering of Precious Qualities

Every being experiences themselves as the center of their experience. Consciousness is what lies at our very core, and connects us all to each other. We may appear to be separate and individual because of the various forms our Consciousness inhabits, but below the surface the substance of our being is one and the same.

Every brilliant theory in physics, for example, has been proven mainly wrong, except for the most recent ones, which will be. The big players, like Newton and Copernicus, gave us answers that were later proved more wrong than right. What they did—and why they are valued—is direct our attention to more piercing and compelling questions or possibilities. (I’d suggest the same holds true for the big spiritual players, but that’s a different letter.)

Every day Zuigan used to call out to himself, "Master!" and then he answered himself, "Yes, Sir!" And he added, "Awake, Awake!" and then answered, "Yes, Sir! Yes, Sir!" "From now onwards, do not be deceived by others!" "No, Sir! I will not, Sir!"

Every effort to understand destroys the object studied in favor of another object of a different nature; this second object requires from us a new effort which destroys it in favor of a third, and so on and so forth until we reach the one lasting presence, the point at which the distinction between meaning and the absence of meaning disappears: the same point from which we began.

Everyone claims to want the truth. If you really want it, I’d suggest investing seriously in humor and this mysterious skill of transforming bad news into good. Otherwise, you’ll only get more frustrated.

Everyone burns, as the Buddha says, in their own way. Some burn with anger, some with lust, some with a desire for vengeance, some with fear. But inside us burn many fires, not just one. We are legion, we contain a multitude.

Everyone wants to be happy, and there is a strong energy in us pushing us toward what we think will make us happy. But we may suffer a lot because of this. We need the insight that position, revenge, wealth, fame, or possessions are, more often than not, obstacles to our happiness. We need to cultivate the wish to be free of these things so we can enjoy the wonders of life that are always available — the blue sky, the trees, our beautiful children.

Every second is a step away from our mothers’ wombs towards our own tombs.

Everyone makes mistakes. Whether we put our mistakes to use depends on how deeply we reflect on our actions. It is desirable to reflect until the tears come. - On Self-Reflection -

Everything changes; everything is connected; pay attention.

Everyone we interact with has the capacity to surprise us in an infinite number of ways. What can first open us up to each of our innate capacities for love is merely to recognize that.

Everything changes; nothing is permanent.

... everything had changed but nothing was altered.

Everything exists as information in a field of infinite possibilities, and it is our Consciousness that renders the information and causes it to appear as the material world.

[E]verything is always in relationship. In fact, you could almost say that everything is made of relationship, in a sense.

Everything we perceive to be solid and static is made up of almost entirely empty space.

Every time the mind wanders away from the awareness of the breath, notice that it has wandered and bring your awareness back to the breath. This can be likened to a rep in the gym—every time you bring your mind back, you are building your "muscle" of attention.

Few coffee shops have books, fewer have good books, and even less will have one book that can change your whole life. Now, the question is: How many people can find that book? And, among those who do, how many will read it? Because, you see, life always provides opportunities, but not many can see them, when they're just there, waiting to be found, when they come our way, even if in the most unexpected place in the world. One has to be very sharp to recognize a window of opportunity in a wall of illusions. And the ability to redirect attention, demands that one can be capable as well of knowing his own limitations in the vast sea of energy and vibrations. Now, I could be talking about a book, a group or a person, as the axiom remains true to itself.

Excerpt from "The Long Road from Perdition" for the day: "...I've always been drawn to the ocean. It is here that I now feel peaceful and can lose my thoughts while immersed in the deafening sounds of waves crashing around me. The spray and mist of the ocean's past seem to be a living, breathing yet wounded animal. The fury of the waves never settled and the spew of the foam touched all that dared to sit near it. There is no reason to flinch as the waves spray and crash against the shore. It is a natural progression I have learned to endure. However, it is the rescinding of the waves and fluid release of fury that I struggle to understand and coexist with peacefully. I hope one day to master it.

Faith is intrinsic to humanity and the freedom to practice one's religion is a right no power can deny

Fifteen years ago, a business manager from the United States came to Plum Village to visit me. His conscience was troubled because he was the head of a firm that designed atomic bombs. I listened as he expressed his concerns. I knew if I advised him to quit his job, another person would only replace him. If he were to quit, he might help himself, but he would not help his company, society, or country. I urged him to remain the director of his firm, to bring mindfulness into his daily work, and to use his position to communicate his concerns and doubts about the production of atomic bombs. In the Sutra on Happiness, the Buddha says it is great fortune to have an occupation that allows us to be happy, to help others, and to generate compassion and understanding in this world. Those in the helping professions have occupations that give them this wonderful opportunity. Yet many social workers, physicians, and therapists work in a way that does not cultivate their compassion, instead doing their job only to earn money. If the bomb designer practises and does his work with mindfulness, his job can still nourish his compassion and in some way allow him to help others. He can still influence his government and fellow citizens by bringing greater awareness to the situation. He can give the whole nation an opportunity to question the necessity of bomb production. Many people who are wealthy, powerful, and important in business, politics, and entertainment are not happy. They are seeking empty things - wealth, fame, power, sex - and in the process they are destroying themselves and those around them. In Plum Village, we have organised retreats for businesspeople. We see that they have many problems and suffer just as others do, sometimes even more. We see that their wealth allows them to live in comfortable conditions, yet they still suffer a great deal. Some businesspeople, even those who have persuaded themselves that their work is very important, feel empty in their occupation. They provide employment to many people in their factories, newspapers, insurance firms, and supermarket chains, yet their financial success is an empty happiness because it is not motivated by understanding or compassion. Caught up in their small world of profit and loss, they are unaware of the suffering and poverty in the world. When we are not int ouch with this larger reality, we will lack the compassion we need to nourish and guide us to happiness. Once you begin to realise your interconnectedness with others, your interbeing, you begin to see how your actions affect you and all other life. You begin to question your way of living, to look with new eyes at the quality of your relationships and the way you work. You begin to see, 'I have to earn a living, yes, but I want to earn a living mindfully. I want to try to select a vocation not harmful to others and to the natural world, one that does not misuse resources.' Entire companies can also adopt this way of thinking. Companies have the right to pursue economic growth, but not at the expense of other life. They should respect the life and integrity of people, animals, plants and minerals. Do not invest your time or money in companies that deprive others of their lives, that operate in a way that exploits people or animals, and destroys nature. Businesspeople who visit Plum Village often find that getting in touch with the suffering of others and cultivating understanding brings them happiness. They practise like Anathapindika, a successful businessman who lived at the time of the Buddha, who with the practise of mindfulness throughout his life did everything he could to help the poor and sick people in his homeland.

First, contrary to popular belief, Buddhists can actually be very anxious people. That’s often why they become Buddhists in the first place. Buddhism was made for the anxious like Christianity was made for the downtrodden or AA for the addicted. Its entire purpose is to foster equanimity, to tame excesses of thought and emotion. The Buddhists have a great term for these excesses. They refer to them as the condition of “monkey mind.” A person in the throes of monkey mind suffers from a consciousness whose constituent parts will not stop bouncing from skull-side to skull-side, which keep flipping and jumping and flinging feces at the walls and swinging from loose neurons like howlers from vines. Buddhist practices are designed explicitly to collar these monkeys of the mind and bring them down to earth—to pacify them. Is it any wonder that Buddhism has had such tremendous success in the bastions of American nervousness, on the West Coast and in the New York metro area?

First of all, Buddhism is neither pessimistic nor optimistic. If anything at all, it is realistic, for it takes a realistic view of life and the world. It looks at things objectively (yathābhūtam). It does not falsely lull you into living in a fool's paradise, nor does it frighten and agonize you with all kinds of imaginary fears and sins. It tells you exactly and objectively what you are and what the world around you is, and shows you the way to perfect freedom, peace, tranquility and happiness.

First, rely on the spirit and meaning of the teachings, not on the words; Second, rely on the teachings, not on the personality of the teacher; Third, rely on real wisdom, not superficial interpretation; And fourth, rely on the essence of your pure Wisdom Mind, not on judgmental perceptions.

Exactly. I think the original tantric Buddhists took notice of was some very wise old people who never studied in their youth, but took part in a range of risk-taking adventures when they were younger, and finally became wise when they reflected upon their lives in old age. There is only one problem.” “Which is?” “Risk-taking is a way to die young. It is dangerous and you may forfeit the opportunity to grow old. An early death is not a sure path to wisdom in old age,” Ranjit said, running his finger around the inside of the pipe bowl, “and if you survive without reflecting, then you simply become an old degenerate.

Expectation is the only seed of disappointment.

Feeling sorry for our bodies ought to be the closest we get to feeling sorry for ourselves.

Finding peace of mind usually demands that we lose some things and some people.

Five styles of wrong livelihood  1. hypocrisy 2. flattery 3. soliciting 4. expropriating 5. calculated generosity

Follow emptiness, the rise and fall of breath, the sun greeting the moon, one thought dissolving into the next. Let all preconceptions fall away. Let the purity of each moment rise up. Your own mind is unsubstantial like the sky.

For as long as space remains, For as long as sentient beings remain, Until then may I too remain To dispel the miseries of the world.

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.

Forget self pity, live life! Be the artist of your own life.

For Kerouac, the embodiment of American Zen was Gary Snyder, the Pulitzer Prize-winning Buddhist poet and essayist, who he fictionalized as Japhy Ryder in The Dharma Bums. Snyder was a practicing Buddhist and a translator of classic Chinese texts before Kerouac met him. He was the Zen guru of the Beats at the same time that Alan Watts popularized Buddhism for middle-class Americans in best-selling books and magazine articles of the late 1950s. Snyder had studied with Watts for a while but thought him 'square.' 'He was cool in relation to the people around him,' Snyder once said, referring to 'middle class, needy' Americans, but he was 'never actually cool.' Then Snyder added with a wink, '[and] you know what I mean, as the Big Bopper says,' invoking the rock-and-roll classic 'Chantilly Lace' for those hip and in-the-know.

Forgiveness that is insincere, forced or premature can be more psychologically damaging than authentic bitterness & rage.

Forgive transgressions committed by you or others today. Only then can you have peace tomorrow.

For me, Buddhism is like a living organism. If it is to flourish outside self-enclosed ghettos of believers, it will have to meet the challenge of understanding, interacting with, and adapting to an environment that is strikingly different from those in which it has evolved.

Form is emptiness", the Buddhists teach, but form is also form. I would never be able to approach the emptiness of form if I continued to deny myself the experience of it.

Forgiveness is really about absolution: to set free. But if you look carefully at the dynamic, the one you’re setting free is yourself.

For Persons are selves and, in one respect at least, I was now a Not- self, simultaneously perceiving and being the Not-self of the things around me. To this new-born Not- self, the behavior, the appearance, the very thought of the self it had momentarily ceased to be, and of other selves, its one-time fellows, seemed not indeed distasteful (for distastefulness was not one of the categories in terms of which I was thinking), but enormously irrelevant.