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Buddha Sakyamuni



Spiritual quotes of Buddha Sakyamuni

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H e who delights in subduing evil thoughts, who meditates on the loathsome-
ness of the body, who is ever mindful--it is he who will make an end of
craving. He will sever Mara's bond.





Buddhism 4409 | 
Dhammapada 350 







T he craving of a person addicted to careless living grows like a creeper.
He jumps from life to life like a fruit-loving monkey in the forest.
Whomsoever in this world this base clinging thirst overcomes, his sorrows
flourish like well-watered birana grass. Whoso in the world overcomes
this base unruly craving, from him sorrows fall away like water drops from
a lotus leaf. This I say to you: Dig up the root of craving like one in
quest of the birana's sweet root. Let not Mara crush you again and again
as a flood crushes a reed.





Buddhism 4408 | 
Dhammapada 334-37 







F rom endearment springs grief, from endearment springs fear; for him who
is wholly free from endearment there is no grief, much less fear.

From affection springs grief, from affection springs fear; for him who is
wholly free from affection there is no grief, much less fear.

From attachment springs grief, from attachment springs fear; for him who
is wholly free from attachment there is no grief, much less fear.

From lust springs grief, from lust springs fear; for him who is wholly
free from lust there is no grief, much less fear.

From craving springs grief, from craving springs fear; for him who is
wholly free from craving there is no grief, much less fear.





Buddhism 4406 | 
Dhammapada 212-16 







T hrough the abandonment of desire the Deathless is realized.




Buddhism 4401 | 
Samyutta Nikaya xlvii.37 







H e who has no thought of "I" and "mine" whatever towards his mind and
body, he who grieves not for that which he has not, he is, indeed, called
a bhikkhu.





Buddhism 4393 | 
Dhammapada 367 







V erily, from meditation arises wisdom. Without meditation wisdom wanes.




Buddhism 4380 | 
Dhammapada 282 







S hould one see a wise man, who, like a revealer of treasure, points out
faults and reproves; let one associate with such a wise person; it will be
better, not worse, for him who associates with such a one.

Let him advise, instruct, and dissuade one from evil; truly pleasing is he
to the good, displeasing is he to the bad.





Buddhism 4360 | 
Dhammapada 76-77 







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.












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




Buddhism 4326 | 
Sutta Nipata 1146 







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.





Buddhism 4288 | 
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.





Buddhism 4286 | 
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.





Buddhism 4283 | 
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.





Buddhism 4282 | 
Majjhima Nikaya i.123-24, Kakucapama Sutta 







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.





Buddhism 4258 | 
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.




Buddhism 4254 | 
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.




Buddhism 4238 | 
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.





Buddhism 4225 | 
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.




Buddhism 4210 | 
Digha Nikaya xiii.76-77, Tevigga Sutta 







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




Buddhism 4207 | 
Dhammapada 134 







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.





Buddhism 4199 | 
Dhammapada 90, 93-97 







N ow what do you think, Vasettha... is Brahma in possession of wives and wealth, or is he not?"
"He is not, Gotama."
"Is his mind full of anger, or free from anger?"
"Free from anger, Gotama."
"Is his mind full of malice, or free from malice?"
"Free from malice, Gotama."
"Is his mind tarnished, or is it pure?"
"It is pure, Gotama."
"Has he self-mastery, or has he not?"
"He has, Gotama."
"Now what do you think, Vasettha, are the brahmins versed in the Vedas in possession of wives and wealth, or are they not?"
"They are, Gotama."
"Have they anger in their hearts, or have they not?"
"They have, Gotama."
"Do they bear malice, or do they not?"
"They do, Gotama."
"Are they pure in heart, or are they not?"
"They are not, Gotama."
"Have they self-mastery, or have they not?"
"They have not, Gotama."
"Can there, then, be agreement and likeness between the brahmins with their wives and property, and Brahma, who has none of these things?"
"Certainly not, Gotama!"
"Then that these brahmins versed in the Vedas, who also live married and wealthy, should after death, when the body is dissolved, become united with Brahma, who has none of these things--such a condition of things is impossible!"...
"Now what do you think, Vasettha, will the bhikkhu who lives [according to the Dhamma] be in possession of women and of wealth, or will he not?"
"He will not, Gotama!"
"Will he be full of anger, or free from anger?"
"He will be free from anger, Gotama!"
"Will his mind be full of malice, or free from malice?"
"Free from malice, Gotama!"
"Will his mind be tarnished, or pure?"
"It will be pure, Gotama!"
"Will he have self-mastery, or will he not?"
"Surely he will, Gotama!"
"Then as you say, the bhikkhu is free from household and worldly cares, free from anger, free from malice, pure in mind, and master of himself; and Brahma also is free from household and worldly cares, free from anger, free from malice, pure in mind, and master of himself. Is there then agreement and likeness between the bhikkhu and Brahma?"
"There is, Gotama!"
"Then verily, that the bhikkhu who is free from household cares should after death, when the body is dissolved, become united with Brahma, who is the same--such a condition of things is in every way possible!"





Buddhism 4181 | 
Digha Nikaya xiii.31-34, Tevigga Sutta 







N ot in the sky, nor in mid-ocean, nor in a mountain cave, is found that place on earth where abiding one may escape from the consequences of one's evil deed.




Buddhism 4168 | 
Dhammapada 127 







A s sweet as honey is an evil deed, so thinks the fool so long as it ripens not; but when it ripens, then he comes to grief.

Verily, an evil deed committed does not immediately bear fruit, just as milk does not curdle at once; but like a smoldering fire covered with ashes, it remains with the fool until the moment it ignites and burns him.





Buddhism 4167 | 
Dhammapada 69, 71 







A n ignorant man committing evil deeds does not realize the consequences. The imprudent man is consumed by his own deeds, like one burnt by fire.




Buddhism 4165 | 
Dhammapada 136 







T his world of men, given over to the idea of "I am the agent," bound up with the idea "another is the agent," understand not truly this thing; they have not seen it as a thorn. For one who looks at this thorn with caution, the idea "I am the agent" exists not, the idea "another is the agent" exists not.




Buddhism 4158 | 
Udana 70 







T here is, monks, a condition where there is neither the element of extension, the element of cohesion, the element of heat, nor the element of motion, nor the sphere of the infinity of space, nor the sphere of the infinity of consciousness, nor the sphere of nothingness, nor the sphere of neither-perception-nor-non-perception; neither this world, nor a world beyond, nor sun and moon.
There, monks, I say, there is neither coming nor going nor staying nor passing away nor arising. Without support or mobility or basis is it. This is indeed the end of suffering.

That which is Selfless, hard it is to see;
Not easy is it to perceive the Truth.
But who has ended craving utterly
Has naught to cling to, he alone can see.

There is, monks, an unborn, a not-become, a not-made, a not-compounded. If, monks, there were not this unborn, not-become, not-made, not-compounded, there would not here be an escape from the born, the become, the made, the compounded. But because there is an unborn, a not-become, a not-made, a not-compounded, therefore there is an escape from the born, the become, the made, the compounded.





Buddhism 4089 | 
Udana 80, Pataligama 







I entered on, and abode in, the First Ecstasy.-Yet, such pleasant feelings as then arose in me did not take possession of my mind; nor did they as I successively entered on, and abode in, the Second, Third, and Fourth Ecstasies




Buddhism 3964 | 
Majjhima-nikaya, XXXVI [Maha-saccaka-sutra], Translation by Lord ChaImers, Further Dialogues of the, Buddha, I (London, 1926), pp. 17.4-7 







F or the Tath-a gata has seen the triple world as it really is: It is not born, it dies not there is no decease or rebirth, no Samsara- or Nirvana; it is not real or unreal, not existent, or non-existent, not such, or otherwise, no false or not-false.




Buddhism 3915 | 
Saddharmapundarika, XV, 268-72, Translation by Edwin Conze, in Conze, et al., Buddhist Texts through the Ages (Oxford: Bruno Cassirer. 1954) 







T herefore I say, the Perfect One has won complete deliverance through the extinction, fading-away, disappearance, rejection, and getting rid of all opinions and conjectures, of all inclination to the vain-glory of `I' and `mine'.




Buddhism 3536 | 
Majjhima Nikaya, 72 







A t a time, o Monks, when the monk thus trains himself
Perceiving impermanence will I breathe in, perceiving impermanence will I breathe out'; 'rejecting attraction will I breathe in, rejecting attraction will I breathe out'; 'perceiving eradication will I breathe in, perceiving eradication will I breathe out'; perceiving estrangement will I breathe in, perceiving, estrangement will I breathe out': at such a time, o Monks, a monk examining phenomena observes phenomena, unremittingly, with perspicacity and insight, after having conquered worldly desires and worry. And he recognizes with wisdom, how worldly desires and worry are being overcome, and attains peace.





Buddhism 2511 | 
118th Discourse, in Dwight Goddard, A Buddhist bible, p. 78 







A t a time, o Monks, when the monk thus trains himself:
Perceiving the thoughts will I breathe in, perceiving the thoughts will I breathe out'; enlivening the thoughts will I breathe in, enlivening the thoughts will I breathe out'; 'concentrating the thoughts will I breathe in, concentrating the thoughts will I breathe out'; 'dissolving the thoughts will I breathe in, dissolving the thoughts will I breathe out': at such a time, o Monks, a monk examining thoughts observes the thoughts, unremittingly, with perspicacity and insight, after having conquered worldly desires and worry.





Buddhism 2510 | 
118th Discourse, in Dwight Goddard, A Buddhist bible, p. 78 







B ut how, o Monks, must inhalation and exhalation be practiced and cultivated introspectively in order to establish the Four Foundations of Introspection?
"At a time, o Monks, when the monk drawing in a long breath knows 'I am drawing in a long breath,' exhaling a long breath knows 'I am exhaling a long breath,' drawing in a short breath knows 'I am drawing in a short breath' exhaling a short breath knows 'I am exhaling a short breath'; 'Perceiving the whole body will I breathe in, perceiving the whole body will 1 breathe out,' thus trains himself; 'Calming down this body compound will I breathe in, calming down this body compound will 1 breathe out,' thus trains himself; at such a time, o Monks, the monk examining the body observes the body, unremittingly, with perspicacity and insight, after having conquered worldly desires and worry. I call this, o Monks, a transformation of the body, namely inhalation and exhalation. Thus, therefore, o Monks, at such a time, the monk examining the body observes the body, unremittingly, with perspicacity and insight, after having conquered worldly desires and worry.





Buddhism 2509 | 
118th Discourse, in Dwight Goddard, A Buddhist bible, p. 77 







B ut how, o Monks, must inhalation and exhalation be practiced and cultivated introspectively that it causes high recompense, high advancement?
"A monk, o Monks, goes into a forest, or to the foot of a great tree, or to a lonely place, and there sits down, cross-legged, holding his body upright, and practices Introspection.
"He breathes in attentively, and attentively breathes out.





Buddhism 2508 | 
118th Discourse, in Dwight Goddard, A Buddhist bible, p. 76 







T here are, o Monks, among these disciples some monks, who persevere assiduously as conquerors of introspective breathing exercises. Inhalation and exhalation, o Monks, practiced and cultivated introspectively causes the attainment of high recompense, of high advancement. Inhalation and exhalation, o Monks, practiced and cultivated introspectively causes the unfoldment of the Four Foundations of Introspection; the Four Foundations of Introspection, practiced and cultivated assiduously, cause the enfoldment of the Seven Factors of Enlightenment; the Seven Factors of Enlightenment, practiced and cultivated introspectively, cause the enfoldment of Knowledge that liberates.




Buddhism 2507 | 
118th Discourse, in Dwight Goddard, A Buddhist bible, p 75 







I am is a vain thought;
I am not is a vain thought;
I shall be is a vain thought;
I shall not be is a vain thought.





Buddhism 2506 | 
Majjhima Nikaya, 140 







A nd his heart becomes free from sensual passion, free from the passion for existence free from the passion of ignorance. Freed am I : this knowledge arises in the liberated one; and he knows: Exhausted is rebirth, fulfilled the Holy Life; what was to be done, has been done; naught remains more for this world to do.




Buddhism 2505 | 
Anguttara Nikaya, IV. 198 







B ut whatsoever there is of feeling, perception, mental formations, or consciousness : all these phenomena he regards as impermanent, subject to pain, as infirm, as an ulcer, a thorn, a misery, a burden, an enemy, a disturbance, as empty and void of an Ego; and turning away from these things, he directs his mind towards the abiding, thus: This, verily, is the Peace, this is the Highest, namely the end of all formations, the forsaking of every substratum of rebirth, the fading away of craving, detachment, extinction, Nibbana. And in this state he reaches the cessation of passions.




Buddhism 2504 | 
Anguttara Nikaya, IX. 36 







S uppose, a householder, or his son, or someone reborn in any family hears the law, and after hearing the law he is filled with confidence in the Perfect One. And filled with this confidence, he thinks: Full of hindrances is household life, a refuse heap; but pilgrim life is like the open air. Not easy is it, when one lives at home, to fulfill point by point the rules of the holy life. How, if now I were to cut off hair and beard, put on the yellow robe and go forth from home to the homeless life? And in a short time, having given up his more or less extensive possessions, having forsaken a smaller or larger circle of relations, he cuts off hair and beard, puts on the yellow robe, and goes forth from home to the homeless life.

Having thus left the world, he fulfills the rules of the monks. He avoids the killing of living beings and abstains from I. Without stick or sword, conscientious, full of sympathy, he is anxious for the welfare of all living beings. He avoids stealing and abstains from taking what is not given to him. Only what is given to him he takes, waiting till it is given; and he lives with a heart honest and pure. He avoids unchastity, living chaste, resigned, and keeping aloof from sexual intercourse and the vulgar He avoids lying and abstains from I. He speaks the truth, is devoted to the truth, reliable, worthy of confidence, is not a deceiver of men. He avoids tale-bearing, and abstains from I. What he has heard here, he does not repeat there, so as to cause dissension there; and what he has heard there, he does not repeat here, so as to cause dissension here. Thus he unites those that are divided, and those that are united he encourages; concord gladdens him, he delights and rejoices in concord; and it is concord that he spreads by his words. He avoids harsh language and abstains from I. He speaks such words as are gentle, soothing to the ear, loving, going to the heart, courteous and dear, and agreeable to many. -He avoids vain talk and abstains from I. He speaks at the right time, in accordance with facts, speaks what is useful, speaks about the law and the discipline; his speech is like a treasure, at the right moment accompanied by arguments, moderate, and full of sense.
He keeps aloof from dance, song, music and the visiting of shows; rejects flowers, perfumes, ointment, as well as every kind of adornment and embellishment. High and gorgeous beds he does not use. Raw corn and meat he does not accept. Women and girls he does not accept. He owns no male and female slaves, owns no goats, sheep, fowls, pigs, elephants, cows or horses, no land and goods. He does not go on errands and do the duties of a messenger. He keeps aloof from buying and selling things. He has nothing to do with false measures, metals and weights. He avoids crooked ways of bribery, deception and fraud. He keeps aloof from stabbing, beating, chaining, attacking, plundering and oppressing.
He contents himself with the robe that protects his body, and with the alms with which he keeps himself alive. Wherever he goes he is him. By fulfilling this noble Domain of Morality he feels in his heart an irreproachable happiness.
Now, in perceiving a form with the eye-a sound with the ear-an odor with the nose-a taste with the tongue-a touch with the body-an object with his mind, he sticks neither to the whole, nor to its details. And he tries to ward off that, which, by being unguarded in his senses, might give rise to evil and demeritorious states, to greed and sorrow; he watches over his senses, keeps his senses under control. By practicing - this noble Control of the Senses he feels in his heart an unblemished happiness.
Clearly conscious is he in his going and coming; clearly conscious in looking forward and backward; clearly conscious in bending and stretching his body; clearly conscious in eating, drinking, chewing and tasting; clearly conscious in discharging excrement and urine; clearly conscious in walking, standing, sitting, falling asleep and awakening; clearly conscious in speaking and keeping silent.
Now, being equipped with this lofty Morality, equipped with this noble Control of the Senses, and filled with this noble Attentiveness and Clear Consciousness, he chooses a secluded dwelling in the forest, at the foot of a tree, on a mountain, in a cleft, in a rock cave, on a burial ground, on a woody table-land, in the open air, or on a heap of straw. Having returned from his alms round, he, after the meal, sits himself down with legs crossed, body erect, with attentiveness fixed before him.
He has cast away Lust; he dwells with a heart free from lust; from lust he cleanses his heart.
He has cast away Ill-will; he dwells with a heart free from ill-will; cherishing love and compassion toward all living beings, he cleanses his heart from ill-will.
He has cast away Torpor and Dullness; he dwells free from torpor and dullness; loving the light, with watchful mind, with clear consciousness, he cleanses his mind from torpor and dullness.
He has cast away Restlessness and Mental Worry; dwelling with mind undisturbed, with heart full of peace, he cleanses his mind from restlessness and mental worry.
He has cast away Doubt; dwelling free from doubt, full of confidence in the good, he cleanses his heart from doubt.
He has put aside these five Hindrances and learnt to know the paralyzing corruptions of the mind And far from sensual impressions, far from demeritorious things he enters into the Four Trances.





Buddhism 2503 | 
Anguttara Nikaya, IV. 198 







W hat now is Right Attentiveness? […]
- Whenever the disciple is training himself to inhale or exhale (a) whilst feeling the mind, or (b) whilst gladdening the mind, or © whilst concentrating the mind, or (d) whilst setting the mind free-at such a time he is dwelling in contemplation of the mind, full of energy, clearly conscious, attentive, after subduing worldly greed and grief. For, without attentiveness and clear consciousness, I say, there is no Watching over In- and Out-breathing.





Buddhism 2502 | 
Majjhima Nikaya, 118, 3. 







W hat now is Right Attentiveness? […]
- Whenever the disciple is training himself to inhale or exhale (a) whilst feeling, rapture, or (b) joy, or © the mental functions, or (d) whilst calming down the mental functions. At such a time he is dwelling in contemplation of the feelings, full of energy, clearly conscious, attentive after subduing worldly greed and grief. For, the full awareness of in- and out breathing I call one amongst the feelings.





Buddhism 2501 | 
Majjhima Nikaya, 118, 2. 







W hat now is Right Attentiveness? […]
- Whenever the disciple (a) is conscious in making a long inhalation or exhalation, or (b) in making a short inhalation or exhalation, or c) is training himself to inhale or exhale whilst feeling the whole (breath-) body, or (d) whilst calming down this bodily function (i.e. the breath)-at such a time the disciple is dwelling in contemplation of the body, full of energy, clearly conscious, attentive, after subduing worldly greed and grief. For, inhalation and exhalation I call one amongst the bodily things.





Buddhism 2500 | 
Majjhima Nikaya, 118, 1. 







O nce the contemplation of the body is practiced, developed, often repeated, has become one's habit, one's foundation, is firmly established, strengthened and well perfected, one may expect ten blessings:
Over Delight and Discontent one has mastery; one does not Allow one's self to be overcome by discontent; one subdues it as soon as it arises.
One conquers Fear and Anxiety; one does not allow one's self to be overcome by fear and anxiety; one subdues them as soon as they arise.
One endures cold and heat, hunger and thirst, wind and sun, attacks by gadflies, mosquitoes and reptiles; patiently one (endures wicked and malicious speech, as well as bodily pains, that befall one, though they be piercing, sharp, bitter, unpleasant, disagreeable and dangerous to life.
The four Trances, the mind-purifying, bestowing happiness even here: these one may enjoy at will, without difficulty, without effort.
(1) One may enjoy the different Magical Powers.
(2) With the Heavenly Ear the purified, the
super-human, one may hear both kinds of sounds, the heavenly
and the earthly, the distant and the near.
(3) With the mind one may obtain Insight into the Hearts of Other Beings of other persons.
(4) One may obtain Remembrance of many Previous Births
(5) With the Heavenly Eye the purified, the super-human, one may see beings vanish and reappear, the base and the noble, the beautiful and the ugly, the happy and the unfortunate; one may perceive how beings are reborn according to their deeds.
(6) One may, through the Cessation of Passions, come to know for oneself, even in this life, the stainless deliverance of mind, the deliverance through wisdom.





Buddhism 2498 | 
Majjhima Nikaya, 119 







W hat now is Right Attentiveness? […]
- And further, the disciple is clearly conscious in his going and coming; clearly conscious in looking forward and backward, clearly conscious in bending and stretching (any part of hi body); clearly conscious in eating, drinking, chewing and tasting: clearly conscious in discharging excrement and urine, clearly conscious in walking, standing, sitting, falling asleep and awakening; clearly conscious in speaking and in keeping silent.





Buddhism 2497 | 
Digha Nikaya, 22 







W hat now is Right Attentiveness? […]
- But how does the disciple dwell in the contemplation of the body? There the disciple retires to the forest, to the foot of a tree, or to a solitary place, sits himself down, with legs crossed, body erect, and with attentiveness fixed before him.
With attentive mind he breathes in, with attentive mind he breathes out. When making a long inhalation, he knows: I make a long inhalation; when making a long exhalation, he knows: I make a long exhalation. When making a short inhalation, he knows: I make a short inhalation; when making a short exhalation, he knows: I make a short exhalation. Clearly perceiving the entire (breath-) body, I will breathe out: thus he trains himself. Calming this bodily function, (kaya-sankhara), I will breathe in: thus he trains himself; calming this bodily function, I will breathe out: thus he trains himself.





Buddhism 2496 | 
Digha Nikaya, 22 







W hat now is Right Attentiveness?
- The only way that leads to the attainment of purity, to the overcoming of sorrow and lamentation, to the end of pain and grief, to the entering upon the right path and the realization of Nibbana, is the Four Fundamentals of Attentiveness. And which are these four?
There the disciple lives in contemplation of the Body, in contemplation of Feeling, in contemplation of the Mind, in contemplation of Phenomena, ardent, clearly conscious and attentive, after putting away worldly greed and grief.





Buddhism 2495 | 
Digha Nikaya, 22 







W hat now is Right Effort? […]
-The effort of avoiding, overcoming,
Of developing and maintaining:
Such four great efforts have been shown
By him, the scion of the sun.
And he who firmly clings to them
May put an end to all the pain.





Buddhism 2494 | 
Anguttara Nikaya, IV. 14 







W hat now is Right Effort? […]
-Truly the disciple, who is possessed of faith and has penetrated the Teaching of the Master, is filled with the thought; May rather skin, sinews and bones wither away, may the flesh and blood of my body dry up; I shall not give up my efforts so long as I have not attained whatever is attainable by manly perseverance, energy and endeavour! This is called right effort.





Buddhism 2493 | 
Majjhima Nikaya, 70 







W hat now is Right Effort? […]
What now is the effort to develop?
There the disciple incites his will to arouse meritorious conditions, that have not yet arisen; and he strives, puts forth his energy, strains his mind and struggles.
Thus he develops the Elements of Enlightenment (bojjhanga), bent on solitude, on detachment, on extinction, and ending in deliverance, namely: Attentiveness, Investigation of the Law, Energy, Rapture, Tranquility, Concentration, and Equanimity.





Buddhism 2492 | 
Anguttara Nikaya, IV.13,14 (3) 







I f, whilst regarding a certain object, there arise, account of it, in the disciple evil and demeritorious thoughts connected with greed, anger and delusion, then the disciple should, by means of this object, gain another and wholesome object. Or, he should reflect on the misery of these thoughts: Unwholesome truly are these thoughts! Blamable are these thoughts! Of painful result are these thoughts. Or, he should pay no attention to these thoughts. Or, he should consider the compounded nature of these thoughts.
Or, with teeth clenched and tongue pressed against the gums he should with his mind restrain, suppress and root out these thoughts; and in doing so, these evil and demeritorious thoughts of greed, anger and delusion will dissolve and disappear, and the mind will inwardly become settled and calm, composed and concentrated.





Buddhism 2491 | 
Majjhima Nikaya, 20 







W hat now is the effort to overcome? There the disciple incites his mind to overcome the evil and demeritorious things, that have already arisen; and he strives, puts forth his energy, strains his mind and struggles.
He does not retain any thought of sensual lust, ill-will or grief, or any other evil and demeritorious states, that may have arisen; he abandons them, dispels them, destroys them, causes them to disappear.





Buddhism 2490 | 
Anguttara Nikaya, V 13,14 





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