World Philosophical Heritage

Wisdom and teachings of
Buddhism

813 quote(s) | Page 21 / 33

T hough he recites many a scriptural text, but does not act accordingly,
that heedless man is like a cowherd who counts others' cattle. He has no
share in the fruits of the religious life.

Though he can recite few scriptural texts, but acts in accordance with the
teaching, forsaking lust, hatred, and ignorance, with right awareness and
mind well emancipated, not clinging to anything here or in the next life,
he shares the fruits of the religious life.

quote 4355 | Buddha Sakyamuni

M ahamati, the Tathagatas do not teach a doctrine that is dependent
upon letters. As to letters, their being or non-being is not attainable;
it is otherwise with thought that is never dependent upon letters. Again,
Mahamati, anyone that discourses on a truth that is dependent upon letters
is a mere prattler because truth is beyond letters. For this reason, it
is declared in the canonical text by myself and other Buddhas and
bodhisattvas that not a letter is uttered or answered by the Tathagatas.
For what reason? Because truths are not dependent on letters....

Therefore, Mahamati, let the son or daughter of a good family take
good heed not to get attached to words as being in perfect conformity with
meaning, because truth is not of the letter. Be not like the one who
looks at the fingertip. When a man with his fingertip points out
something to somebody, the fingertip may be taken wrongly for the thing
pointed at. In like manner, simple and ignorant people are unable even
unto their death to abandon the idea that in the fingertip of words there
is the meaning itself, and will not grasp ultimate reality because of
their intent clinging to words, which are no more than the fingertip....
Be not like one who, grasping his own fingertip, sees the meaning there.
You should rather energetically discipline yourself to get at the meaning
itself.

quote 4351 | The Lankavatara Sutra
Lankavatara Sutra 76

B y faith you shall be free and go beyond the world of death.

quote 4326 | Buddha Sakyamuni
Sutta Nipata 1146

V eiled by ignorance,
The minds of man and Buddha
Appear to be different;
Yet in the realm of Mind Essence
They are both of one taste.
Sometimes they will meet each other
In the great Dharmadhatu.

quote 4315 | Milarepa

B lessed One, what is meant by this term Nirvana?" Replied the Buddha,
"When the self-nature and the habit-energy of all the
sense-discriminations, includ- ing ego (alaya), intellect (manas), and the
faculty of judgment (manovijnana), from which issue the habit-energy of
wrong speculations--when all these go through a revulsion, I and all the
Buddhas declare that there is Nirvana. The way and the self-nature of
this Nirvana is emptiness, which is the state of reality."

quote 4307 | The Lankavatara Sutra
Lankavatara Sutra 38

S entient beings wish to return to their origin where their nature will be in perfect unity.

quote 4305 | The Surangama Sutra

S ince all Dharmas are immanent in our mind there is no reason why we
should not realize intuitively the real nature of Suchness. The
Bodhisattva Sila Sutra says, "Our Essence of Mind is intrinsically pure,
and if we knew our mind and realized what our nature is, all of us would
attain Buddhahood."

quote 4296 | Hui Neng
Sutra of Hui Neng 2

W hen a man is free from all sense pleasures and depends on nothingness he
is free in the supreme freedom from perception. He will stay there and
not return again.

It is like a flame struck by a sudden gust of wind. In a flash it has
gone out and nothing more can be known about it. It is the same with a
wise man freed from mental existence: in a flash he has gone out and
nothing more can be known about him.

When a person has gone out, then there is nothing by which you can measure
him. That by which he can be talked about is no longer there for him; you
cannot say that he does not exist. When all ways of being, all phenomena
are removed, then all ways of description have also been removed.

quote 4288 | Buddha Sakyamuni
Sutta Nipata 1072-76

H e whose corruptions are destroyed, he who is not attached to food, he who
has Deliverance, which is void and signless, as his object--his path, like
that of birds in the air, cannot be traced.

quote 4286 | Buddha Sakyamuni
Dhammapada 93

D esire is a chain, shackled to the world, and it is a difficult one to
break. But once that is done, there is no more grief and no more longing;
the stream has been cut off and there are no more chains.

quote 4283 | Buddha Sakyamuni
Sutta Nipata 948

O nce there lived a housewife named Vedehika who had a reputation for gentleness, modesty, and courtesy. She had a housemaid named Kali who was efficient and industrious and who managed her work well. Then it occurred to Kali the housemaid, "My mistress has a very good reputation; I wonder whether she is good by nature, or is good because my work, being well-managed, makes her surroundings pleasant. What if I were to test my mistress?"

The following morning Kali got up late. Then Vedehika shouted at her maid, "Hey, Kali!" "Yes, madam?" "Hey, what makes you get up late?" "Nothing in particular, madam." "Nothing in particular, eh, naughty maid, and you get up late?" And being angry and offended, she frowned.

Then it occurred to Kali, "Apparently, my mistress does have a temper inwardly, though she does not show it because my work is well-managed. What if I were to test her further?" Then she got up later. Thereupon Vedehika shouted at her maid, "Hey, Kali, why do you get up late?" "No particular reason, madam." "No particular reason, eh, and you are up late?" she angrily hurled at her words of indignation.

Then it occurred to Kali, "Apparently, my mistress does have a temper inwardly, though she does not show it because my work is well-managed. What if I were to test her still further?" She got up still later. Thereupon Vedehika shouted at her, "Hey, Kali, why do you get up late?" and she angrily took up the bolt of the door-bar and hit her on the head, cutting it. Thereupon Kali, with cut head and blood trickling down, denounced her mistress before the neighbors, saying, "Madam, look at the work of the gentle lady, madam, look at the action of the modest lady, madam, look at the action of the quiet lady. Why must she get angry and offended because I got up late and hit me, her only maid, cutting me on the head?" Thus the housewife lost her good reputation.

Analogously, brethren, a person here happens to be very gentle, very humble, and very quiet as long as unpleasant things do not touch him. It is only when unpleasant things happen to a person that it is known whether he is truly gentle, humble, and quiet.

quote 4282 | Buddha Sakyamuni
Majjhima Nikaya i.123-24, Kakucapama Sutta

W ithin the Essence of Mind all things are intrinsically pure, like the azure of the sky and the radiance of the sun and the moon which, when obscured by passing clouds, may appear as if their brightness had been dimmed; but as soon as the clouds are blown away, brightness reappears and all objects are fully illuminated. Learned Audience, our evil habits may be likened unto the clouds; while Sagacity and Wisdom are like the sun and the moon respectively. When we attach ourselves to outer objects, our Essence of Mind is clouded by wanton thoughts which prevent our Sagacity and Wisdom from sending forth their light.

quote 4271 | Hui Neng
Sutra of Hui Neng 6

B y reason of the habit-energy stored up by false imagination since beginningless time, this world is subject to change and destruction from moment to moment; it is like a river, a seed, a lamp, wind, a cloud; like a monkey who is always restless, like a fly who is ever in search of unclean things and defiled places, like a fire which is never satisfied. Again, [thought] is like a water-wheel or a machine: it goes on rolling the wheel of transmigration, carrying varieties of bodies and forms... causing the wooden figures to move as a magician moves them. Mahamati, a thorough understanding concerning these phenomena is called comprehending the egolessness of persons.

quote 4268 | The Lankavatara Sutra
Lankavatara Sutra 24

I n whatsoever place the prudent man shall make his home,
Let him support the virtuous ones who live the holy life.

To all the devas dwelling there let him make offerings.
Thus honored, they will honor him; revered, they'll him revere.

As a mother gives compassion to the child she has borne,
Whom the devas compassion give ever see good luck.

quote 4258 | Buddha Sakyamuni
Digha Nikaya ii.88

T hen the man of unwholesome deeds boils in water infested with worms. He cannot stay still--the boiling pots, round and smooth like bowls, have no surfaces which he can get hold of. Then he is in the jungle of sword blades, limbs mangled and hacked, the tongue hauled by hooks, the body beaten and slashed. Then he is in Vetarani, a watery state difficult to get through, with its two streams that cut like razors. The poor beings fall into it, living out their unwholesome deeds of the past. Gnawed by hungry jackals, ravens and black dogs, and speckled vultures and crows, the sufferers groan. Such a state is experienced by the man of unwholesome deeds. It is a state of absolute suffering. So a sensible person in this world is as energetic and mindful as he can be.

quote 4254 | Buddha Sakyamuni
Sutta Nipata 672-76

H e, having effected an activity of body that is harmful, effected an activity of speech that is harmful, effected an activity of mind that is harmful, arises in a world that is harmful. Because he has uprisen in a world that is harmful, harmful sensory impingements assail him. He, being assailed by harmful sensory impingements, experiences a harmful feeling, without exception painful, even as do creatures in Niraya Hell. In this way, there is the uprising of a being from what he has come to be; he uprises according to what he does; when he has uprisen sensory impingements assail him. So I speak thus: Creatures are heir to deeds.

quote 4238 | Buddha Sakyamuni
Majjhima Nikaya i.389-90, Kukkuravatikasutta

B ehold this beautiful body, a mass of sores, a heaped up lump, diseased, much thought of, in which nothing lasts, nothing persists. Thoroughly worn out is this body, a nest of diseases, perishable. This putrid mass breaks up. Truly, life ends in death. Like gourds cast away in autumn are these dove-hued bones. What pleasure is there in looking at them?

Of bones is this house made, plastered with flesh and blood. Herein are stored decay, death, conceit, and hypocrisy.

Even ornamented royal chariots wear out. So too the body reaches old age. But the Dhamma of the Good grows not old. Thus do the Good reveal it among the Good.

quote 4225 | Buddha Sakyamuni
Dhammapada 147-151

H e lets his mind pervade one quarter of the world with thoughts of love, and so the second, and so the third, and so the fourth. And thus the whole wide world, above, below, around, and everywhere, does he continue to pervade with the heart of love, far-reaching, exalted, beyond measure. Just as a mighty trumpeter makes himself heard--and that without difficulty--in all the four directions; even so of all things that have the shape of life there is not one that he passes by or leaves aside, but regards them all with mind set free, and deep-felt love. Verily this is the way to a state of union with Brahma.

quote 4210 | Buddha Sakyamuni
Digha Nikaya xiii.76-77, Tevigga Sutta

I f, like a cracked gong, you silence yourself, you have already attained Nibbana

quote 4207 | Buddha Sakyamuni
Dhammapada 134

C ompassion is a mind that savors only
Mercy and love for all sentient beings.

quote 4206 | Nagarjuna
Precious Garland 437

M ahamati, when the bodhisattvas face and perceive the happiness of the Samadhi of perfect tranquilization, they are moved with the feeling of love and sympathy owing to their original vows [made for the salvation of all beings, saying, "So long as they do not attain Nirvana, I will not attain it myself"] and they become aware of the part they are to perform as regards the inexhaustible vows. Thus, they do not enter Nirvana. But the fact is that they are already in Nirvana, because in them there is no rising of discrimination. With them the discrimination of grasped and grasping no more takes place; as they recognize that there is nothing in the world but what is seen of the Mind itself, they have done away with the thought of discrimination concerning all things. They have abandoned adhering to and discriminating based upon the faculties of cognition (citta), analysis (manas), and judgment (manovijnana), and external objects, and self-nature. However, they have not given up the things promoting the cause of Buddhism. Because of their attachment to the inner insight which belongs to the stage of Tathagatahood, whatever they do all issues from this transcendental knowledge.

quote 4202 | The Lankavatara Sutra
Lankavatara Sutra 80

F or him who has completed the journey, for him who is sorrowless, for him who from everything is wholly free, for him who has destroyed all ties, the fever of passion exists not.

He whose corruptions are destroyed, he who is not attached to food, he who has deliverance, which is void [of lust, hate, and ignorance] and signless [without the signs of lust, etc.], as his object--his path, like that of the birds of the air, cannot be traced.

He whose senses are subdued, like steeds well-trained by a charioteer, he whose pride is destroyed and is free from the corruptions--such a steadfast one even the gods hold dear.

Like the earth, a balanced and well-disciplined person resents not.... He is like a pool, unsullied by mud; to such a balanced one, life's wanderings do not arise.

Calm is his mind, calm is his speech, calm is his action, who, rightly knowing, is wholly freed [from defilements], perfectly peaceful and equipoised.

The man who is not credulous but truly understands the Uncreated (Nibbana), who has cut off the links, who has put an end to occasion [of good and evil], who has eschewed all desires, he indeed is a supreme man.

quote 4199 | Buddha Sakyamuni
Dhammapada 90, 93-97

O ne day the Fifth Patriarch assembled all his disciples and said to them, "Go and seek for Wisdom in your own mind and then write me a stanza about it. He who understands what the Essence of Mind is will be given the Robe and the Dharma, and I shall make him the Sixth Patriarch. Go away quickly. Delay not in writing the stanza, as deliberation is quite unnecessary and of no use. The man who has realized the Essence of Mind can speak of it at once."

Having received this instruction, the disciples withdrew, but none dared to write a stanza, as they all deferred to the head instructor Shen Hsiu... At 12 o'clock that night Shen Hsiu went secretly with a lamp to write his stanza on the wall of the south corridor, so that the Patriarch might know what spiritual insight he had attained. The stanza read,

Our body is the Bodhi tree,
And our mind a mirror bright,
Carefully we wipe them hour by hour,
And let no dust alight.

...When the Patriarch saw the stanza the next morning, he instructed that it be read and recited by all the disciples, so that they might realize the Essence of Mind. At midnight he sent for Shen Hsiu to come to the hall, and asked him if the stanza was written by him or not. "It was, Sir," replied Shen Hsiu. "I dare not be so vain as to expect to get the Patriarchate, but I wish Your Holiness would kindly tell me whether my stanza shows the least grain of wisdom." "Your stanza," replied the Patriarch, "shows that you have not yet realized the Essence of Mind. So far you have reached the 'door of enlightenment,' but you have not yet entered it. To seek for supreme enlightenment with such an understanding as yours can hardly be successful... You had better go back to think it over again for a couple of days, and submit to me another stanza."

I [Hui Neng] was pounding rice when I heard a young boy reciting the stanza written by Shen Hsiu... I asked him to lead me to the hall and show me the stanza. A petty officer who happened to be there read it out to me. When he had finished reading, I told him that I had also composed a stanza, and asked him to write it on the wall. "Don't despise a beginner," I said. "You should know that the lowest class may have the sharpest wit, while the highest may be in want of intelligence. If you slight others, you commit a very great sin." I dictated my stanza, which read,

There is no Bodhi tree,
Nor stand of a mirror bright.
Since all is void,
Where can the dust alight?

When he had written this, the crowd of disciples was overwhelmed with amazement, but the Patriarch rubbed off the stanza with his shoe, lest jealous ones should do me injury. The next night he invited me secretly to his room, and expounded the Diamond Sutra to me. When he came to the sentence, "One should use one's mind in such a way that it will be free from any attachment," I at once became thoroughly enlightened, and realized that all things in the universe are the Essence of Mind itself. "Who would have thought," I said to the Patriarch, "that the Essence of Mind is intrinsically pure!..." Thus, to the knowledge of no one, the Dharma was transmitted to me at midnight, and I became the Sixth Patriarch.

quote 4196 | Hui Neng
Sutra of Hui Neng 1

P assions consist of conceptualizations. The ultimate non-existence of these conceptualizations and imaginary fabrications--that is the purity that is the intrinsic nature of the mind. Misapprehensions are passions. The ultimate absence of misapprehensions is the intrinsic nature of mind. The presumption of self is passion. The absence of self is the intrinsic nature of mind.

quote 4195 | (Yuima) Vimalakirti
Holy Teaching of Vimalakirti 3

F or him who... knows his own mind and sees intuitively his own nature, he is a Hero, a Teacher of gods and men, a Buddha.

quote 4190 | Hui Neng
Sutra of Hui Neng 1

Page: 20 |21 | 22 | 23 | 24 | 25 | 26 | Etc.

			Change website design
			Menu
			Top of the page
			Social Network
			Share by SMS
			Share by What's App
			Download as a picture to share on Instagram
			Post on Facebook
			Post on Twitter
			Add to collection (member only)
			Vote (member only)
			Close

Wisdom and teachings ofBuddhism

Wisdom and teachings of
Buddhism