The Gospel of Buddha quotes

Everything is transient and nothing endures. There is birth and death, growth and decay; there is combination and separation. 2

The glory of the world is like a flower: it stands in full bloom in the morning and fades in the heat of the day.

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Wherever you look, there is a rushing and a struggling, and an eager pursuit of pleasure. There is a panic flight from pain and death, and hot are the flames of burning desires.

The world is vanity fair, full of changes and transformations.

All is Samsāra. 4

All compounds will be dissolved again, but the verities which determine all combinations and separations as laws of nature endure for ever and aye. Bodies fall to dust, but the truths of the mind will not be destroyed. 9

Truth knows neither birth nor death; it has no beginning and no end.

Welcome the truth. The truth is the immortal part of mind. 10

But in the changing things there is a constancy of law, and when the law is seen there is truth. The truth lies hidden in Samsāra as the permanent in its changes. 2

Truth desires to appear; truth longs to become conscious; truth strives to know itself.

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There is truth in the animal; it moves about and perceives its surroundings; it distinguishes and learns to choose. There is consciousness, but it is not yet the consciousness of Truth. It is a consciousness of self only. 6

The consciousness of self dims the eyes of the mind and hides the truth.

It is the origin of error, it is the source of illusion, it is the germ of evil. 7

But the kinsfolk replied and said: "The prince is young and delicate; nor has he learned any of the sciences. He would not be able to maintain our daughter, and should there be war he would be unable to cope with the enemy." 2

The prince was not boisterous, but pensive in his nature.

He loved to stay under the great jambu-tree in the garden of his father, and, observing the ways of the world, gave himself up to meditation. 3

All sorrowful sights, all misery, and all knowledge of misery were kept away from Siddhattha, for the king desired that no troubles should come nigh him; he should not know that there was evil in the world. 2

But as the chained elephant longs for the wilds of the jungles, so the prince was eager to see the world, and he asked his father, the king, for permission to do so.

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In reply the vision said: "I am a samana. Troubled at the thought of old age, disease, and death I have left my home to seek the path of salvation.

All things hasten to decay; only the truth abideth forever.

Everything changes, and there is no permanency; yet the words of the Buddhas are immutable. I long for the happiness that does not decay; the treasure that will never perish; the life that knows of no beginning and no end.

All things hasten to decay; only the truth abideth forever. Everything changes, and there is no permanency; yet the words of the Buddhas are immutable.

I long for the happiness that does not decay; the treasure that will never perish; the life that knows of no beginning and no end.

Therefore, I have destroyed all worldly thought. I have retired into an unfrequented dell to live in solitude; and, begging for food, I devote myself to the one thing needful." 5

Just as a man who has fallen into a heap of filth ought to seek the great pond of water covered with lotuses, which is near by: even so seek thou for the great deathless lake of Nirvāna to wash off the defilement of wrong.

If the lake is not sought, it is not the fault of the lake.

Even so when there is a blessed road leading the man held fast by wrong to the salvation of Nirvāna, if the road is not walked upon, it is not the fault of the road, but of the person.

The venerable figure shook his head and replied: "

Thou shouldst know that for seeking a religious life no time can be inopportune.

" 9

"Fulfil thou the perfection of truth.

Though the thunderbolt descend upon thy head, yield thou never to the allurements that beguile men from the path of truth.

As the sun at all seasons pursues his own course, nor ever goes on another, even so if thou forsake not the straight path of righteousness, thou shalt become a Buddha. 14

"

Charity is rich in returns; charity is the greatest wealth, for though it scatters, it brings no repentance.

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Indulge in lust but a little, and lust like a child will grow. Wield worldly power and you will be burdened with cares.

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Will a fish that has been baited still covet the hook, or an escaped bird love the net?

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"

The thing and its quality are different in our thought, but not in reality.

Heat is different from fire in our thought, but you cannot remove heat from fire in reality.

"The thing and its quality are different in our thought, but not in reality.

Heat is different from fire in our thought, but you cannot remove heat from fire in reality.

You say that you can remove the qualities and leave the thing, but if you think your theory to the end, you will find that this is not so. 5

"How much confusion of thought comes from our interest in self, and from our vanity when thinking 'I am so great,' or 'I have done this wonderful deed?'

The thought of thine ego stands between thy rational nature and truth; banish it, and then wilt thou see things as they are.

He who thinks correctly will rid himself of ignorance and acquire wisdom. The ideas 'I am' and 'I shall be' or 'I shall not be' do not occur to a clear thinker. 7

"Like everything else in nature, the life of man is subject to the law of cause and effect.

The present reaps what the past has sown, and the future is the product of the present.

But there is no evidence of the existence of an immutable ego-being, of a self which remains the same and migrates from body to body. There is rebirth but no transmigration. 15

"Ignorance only can make these men prepare festivals and hold vast meetings for sacrifices.

Far better to revere the truth than try to appease the gods by shedding blood.

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"What love can a man possess who believes that the destruction of life will atone for evil deeds?

Can a new wrong expiate old wrongs?

And can the slaughter of an innocent victim blot out the evil deeds of mankind? This is practising religion by the neglect of moral conduct. 21

"

He who fills his lamp with water will not dispel the darkness, and he who tries to light a fire with rotten wood will fail.

And how can any one be free from self by leading a wretched life, if he does not succeed in quenching the fires of lust, if he still hankers after either worldly or heavenly pleasures.

"But to satisfy the necessities of life is not evil. To keep the body in good health is a duty, for otherwise we shall not be able to trim the lamp of wisdom, and keep our mind strong and clear.

Water surrounds the lotus-flower, but does not wet its petals.

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"But to satisfy the necessities of life is not evil.

To keep the body in good health is a duty, for otherwise we shall not be able to trim the lamp of wisdom, and keep our mind strong and clear.

Water surrounds the lotus-flower, but does not wet its petals. 14

"A man that stands alone, having decided to obey the truth, may be weak and slip back into his old ways.

Therefore, stand ye together, assist one another, and strengthen one another's efforts.

2

"Though a person be ornamented with jewels, the heart may have conquered the senses.

The outward form does not constitute religion or affect the mind.

Thus the body of a samana may wear an ascetic's garb while his mind is immersed in worldliness. 8

"

A man that dwells in lonely woods and yet covets worldly vanities, is a worldling, while the man in worldly garments may let his heart soar high to heavenly thoughts.

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Self is an error, an illusion, a dream. Open your eyes and awaken.

See things as they are and ye will be comforted. 14

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He who is awake will no longer be afraid of nightmares. He who has recognized the nature of the rope that seemed to be a serpent will cease to tremble.

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"Gifts are great, the founding of vihāras is meritorious, meditations and religious exercises pacify the heart, comprehension of the truth leads to Nirvāna, but greater than all is lovingkindness.

As the light of the moon is sixteen times stronger than the light of all the stars, so lovingkindness is sixteen times more efficacious in liberating the heart than all other religious accomplishments taken together.

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It is not life and wealth and power that enslave men, but the cleaving to life and wealth and power.

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We reach the immortal path only by continuous acts of kindliness and we perfect our souls by compassion and charity.

" 8

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Our good or evil deeds follow us continually like shadows.

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That which is most needed is a loving heart!

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When a tree is burning with fierce flames, how can the birds congregate therein?

Truth cannot dwell where passion lives. He who does not know this, though he be a learned man and be praised by others as a sage, is beclouded with ignorance. 25

"

Since it is impossible to escape the result of our deeds, let us practise good works.

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"Siddhattha," he exclaimed silently in his heart, "Siddhattha, come back to thine aged father and be his son again!" But seeing the determination of his son, he suppressed his sentiments, and desolation overcame him. 7

Thus the king sat face to face with his son, rejoicing in his sadness and sad in his rejoicing.

Well might he be proud of his son, but his pride broke down at the idea that his great son would never be his heir. 8

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For not by hatred is hatred appeased. Hatred is appeased by not-hatred. This is an eternal law.

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"There are some who do not know the need of self-restraint; if they are quarrelsome we may excuse their behavior.

But those who know better, should learn to live in concord.

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"Do not reprove them, Sāriputta," said the Blessed One, "for harsh words do not serve as a remedy and are pleasant to no one. Assign separate dwelling-places to each party and treat them with impartial justice. Listen with patience to both parties.

He alone who weighs both sides is called a muni.

When both parties have presented their case, let the Sangha come to an agreement and declare the re-establishment of concord." 5

When the Blessed One heard of Devadatta's intrigues, he said: "

Among men there is no one who is not blamed. People blame him who sits silent and him who speaks, they also blame the man who preaches the middle path.

" 7

Said the Blessed One: "

Life is instantaneous and living is dying.

Just as a chariot-wheel in rolling rolls only at one point of the tire, and in resting rests only at one point; in exactly the same way, the life of a living being lasts only for the period of one thought.

"

Paradoxical though it may sound: There is a path to walk on, there is walking being done, but there is no traveler.

There are deeds being done, but there is no doer. There is a blowing of the air, but there is no wind that does the blowing.

"

Dismiss the error of the self and do not cling to possessions which are transient but perform deeds that are good, for deeds are enduring and in deeds your karma continues.

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"

The moon, O disciples, illumines the world and cannot be hidden; the sun, O disciples, illumines the world and cannot be hidden; and the truth proclaimed by the Tathāgata illumines the world and cannot be hidden.

These three things, O disciples, illumine the world and cannot be hidden. There is no secrecy about them." 4

"IV. Lie not, but be truthful.

Speak the truth with discretion, fearlessly and in a loving heart.

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"VII.

Waste not the time with gossip, but speak to the purpose or keep silence.

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A preacher must be full of energy and cheerful hope, never tiring and never despairing of final success.

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But let him not be troubled or give up the task as hopeless. The work of removing the dry sand must be done so that he can dig down deeper into the ground.

And often the deeper he has to dig, the cooler and purer and more refreshing will the water be.

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This is the Dhammapada, the path of religion pursued by those who are followers of the Buddha: 1

Creatures from mind their character derive; mind-marshalled are they, mind-made.

Mind is the source either of bliss or of corruption. 2

By oneself evil is done; by oneself one suffers; by oneself evil is left undone; by oneself one is purified.

Purity and impurity belong to oneself, no one can purify another.

3 You yourself must make an effort. The Tathāgatas are only preachers. The thoughtful who enter the way are freed from the bondage of Māra. 4

If a man hold himself dear, let him watch himself carefully; the truth guards him who guards himself. 6

If a man makes himself as he teaches others to be, then, being himself subdued, he may subdue others; one's own self is indeed difficult to subdue.

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If a man makes himself as he teaches others to be, then, being himself subdued, he may subdue others; one's own self is indeed difficult to subdue. 7

If some men conquer in battle a thousand times a thousand men, and if another conquer himself, he is the greatest of conquerors.

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In this or that transaction a prominent part should be played by me." Fools do not care for the duty to be performed or the aim to be reached, but think of their self alone. Everything is but a pedestal of their vanity. 9

Bad deeds, and deeds hurtful to ourselves, are easy to do; what is beneficial and good, that is very difficult.

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Those who imagine they find truth in untruth, and see untruth in truth, will never arrive at truth, but follow vain desires. They who know truth in truth, and untruth in untruth, arrive at truth, and follow true desires. 14

As rain breaks through an ill-thatched house, passion will break through an unreflecting mind. As rain does not break through a well-thatched house, passion will not break through a well-reflecting mind.

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Well-makers lead the water wherever they like; fletchets bend the arrow; carpenters bend a log of wood; wise people fashion themselves; wise people falter not amidst blame and praise. Having listened to the law, they become serene, like a deep, smooth, and still lake. 16

If a man speaks or acts with an evil thought, pain follows him as the wheel follows the foot of the ox that draws the carriage.

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If a man speaks or acts with an evil thought, pain follows him as the wheel follows the foot of the ox that draws the carriage. 17

An evil deed is better left undone, for a man will repent of it afterwards; a good deed is better done, for having done it one will not repent.

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Let no man think lightly of good, saying in his heart, "It will not come nigh unto me."

As by the falling of water-drops a water-pot is filled, so the wise man becomes full of good, though he gather it little by little.

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He who lives without looking for pleasures, his senses well-controlled, moderate in his food, faithful and strong, him Māra will certainly not overthrow, any more than the wind throws down a rocky mountain. 22

The fool who knows his foolishness, is wise at least so far. But a fool who thinks himself wise, he is a fool indeed.

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And so the good man looks upon the goodness of the Dharma as a burden and an evil so long as it bears no fruit; but when its fruit ripens, then he sees its goodness. 24

A hater may do great harm to a hater, or an enemy to an enemy; but a wrongly-directed mind will do greater mischief unto itself.

A mother, a father, or any other relative will do much good; but a well-directed mind will do greater service unto itself. 25

He who gives himself to vanity, and does not give himself to meditation, forgetting the real aim of life and grasping at pleasure, will in time envy him who has exerted himself in meditation. 30

The fault of others is easily noticed, but that of oneself is difficult to perceive.

A man winnows his neighbor's faults like chaff, but his own fault he hides, as a cheat hides the false die from the gambler. 31

Not about the perversities of others, not about their sins of commission or omission, but about his own misdeeds and negligences alone should a sage be worried. 33

Good people shine from afar, like the snowy mountains; bad people are concealed, like arrows shot by night.

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If a man by causing pain to others, wishes to obtain pleasure for himself, he, entangled in the bonds of selfishness, will never be free from hatred. 35

Let a man overcome anger by love, let him overcome evil by good; let him overcome the greedy by liberality, the liar by truth!

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He who possesses virtue and intelligence, who is just, speaks the truth, and does what is his own business, him the world will hold dear. 41

As the bee collects nectar and departs without injuring the flower, or its color or scent, so let a sage dwell in the community.

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As the bee collects nectar and departs without injuring the flower, or its color or scent, so let a sage dwell in the community. 42

If a traveller does not meet with one who is his better, or his equal, let him firmly keep to his solitary journey; there is no companionship with fools.

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If a traveller does not meet with one who is his better, or his equal, let him firmly keep to his solitary journey; there is no companionship with fools. 43

Long is the night to him who is awake; long is a mile to him who is tired; long is life to the foolish who do not know the true religion.

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The gift of religion exceeds all gifts; the sweetness of religion exceeds all sweetness; the delight in religion exceeds all delights; the extinction of thirst overcomes all pain. 49

Few are there among men who cross the river and reach the goal. The great multitudes are running up and down the shore; but there is no suffering for him who has finished his journey.

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As the lily will grow full of sweet perfume and delight upon a heap of rubbish, thus the disciple of the truly enlightened Buddha shines forth by his wisdom among those who are like rubbish, among the people that walk in darkness. 51

Let us live happily then, not hating those who hate us! Among men who hate us let us dwell free from hatred!

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"The Tathāgata teaches a complete surrender of self, but he does not teach a surrender of anything to those powers that are evil, be they men or gods or the elements of nature.

Struggle must be, for all life is a struggle of some kind.

But he that struggles should look to it lest he struggle in the interest of self against truth and righteousness.18

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He who struggles in the interest of self, so that he himself may be great or powerful or rich or famous, will have no reward, but he who struggles for righteousness and truth, will have great reward, for even his defeat will be a victory.

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"But he who is victorious should remember the instability of earthly things.

His success may be great, but be it ever so great the wheel of fortune may turn again and bring him down into the dust.

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Great is a successful general, O Simha, but he who has conquered self is the greater victor.

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Said the Buddha: "Greater than the immolation of bullocks is the sacrifice of self. He who offers to the gods his evil desires will see the uselessness of slaughtering animals at the altar.

Blood has no cleansing power, but the eradication of lust will make the heart pure.

Better than worshiping gods is obedience to the laws of righteousness."6

"There is rebirth of character, but no transmigration of a self. Thy thought-forms reappear, but there is no ego-entity transferred.

The stanza uttered by a teacher is reborn in the scholar who repeats the words.

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Buddha replied: "

Our thinking is gone, but our thoughts continue.

Reasoning ceases, but knowledge remains." 25

Said the Buddha: "Learning is a good thing; but it availeth not.

True wisdom can be acquired by practice only.

Practise the truth that thy brother is the same as thou. Walk in the noble path of righteousness and thou wilt understand that while there is death in self, there is immortality in truth."67

"My son," said the Buddha, "thou hast railed at me, but I decline to accept thy abuse, and request thee to keep it thyself. Will it not be a source of misery to thee?

As the echo belongs to the sound, and the shadow to the substance, so misery will overtake the evil-doer without fail.

"5

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A wicked man who reproaches a virtuous one is like one who looks up and spits at heaven; the spittle soils not the heaven, but comes back and defiles his own person.

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The slanderer is like one who flings dust at another when the wind is contrary; the dust does but return on him who threw it.

The virtuous man cannot be hurt and the misery that the other would inflict comes back on himself."8

The Blessed One replied: "

A word spoken in wrath is the sharpest sword; covetousness is the deadliest poison; passion is the fiercest fire; ignorance is the darkest night.

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The Blessed One replied: "He is the greatest gainer who gives to others, and he loses most who greedily receives without gratitude.

Patience is an invulnerable armor; wisdom is the best weapon.

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"A treasure that is laid up in a deep pit profits nothing and may easily be lost.

The real treasure that is laid up through charity and piety, temperance, self-control, or deeds of merit, is hid secure and cannot pass away.

It is never gained by despoiling or wronging others, and no thief can steal it. A man, when he dies, must leave the fleeting wealth of the world, but this treasure of virtuous acts he takes with him. Let the wise do good deeds;

After some time, he summoned his son and called together all his servants, and made the secret known to them. Then the poor man was exceedingly glad and he was full of joy at meeting his father.5

Little by little must the minds of men be trained for higher truths.

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And the Blessed One said: "

If a man each month repeat a thousand sacrifices and give offerings without ceasing, he is not equal to him who but for one moment fixes his mind upon righteousness.

"2

A samana sitting in the market-place heard these words and said: "My friend, if thine eyes are blind to the sight of the omnipresent light of the day, do not call the world dark.

Thy torch adds nothing to the glory of the sun and thy intention to illumine the minds of others is as futile as it is arrogant.

" 2

He said: "In a village of one hundred houses a single light was burning. Then a neighbor came with his lamp and lit it; and in this same way the light was communicated from house to house and the brightness in the village was increased.

Thus the light of religion may be diffused without stinting him who communicates it.

Let the bliss of thy offering also be diffused. Divide it."6

Sumana accepted it and offered his slave a sum of money, but Annabhāra replied: "Not so, my lord; if I accept thy money it would appear as if I sold thee my share.

Bliss cannot be sold; I beg thou wilt accept it as a gift.

"8

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Not by birth does one become an outcast, not by birth does one become a Brahman; by deeds one becomes an outcast, by deeds one becomes a Brahman.

"5

And Ānanda replied: "

I ask not for caste but for water;

" and the Mātanga girl's heart leaped joyfully and she gave Ānanda to drink.3

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In whatever manner people think a thing will come to pass, it is often different when it happens, and great is the disappointment; see, such are the terms of the world.

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And he said to the brethren: "Let a brother, O bhikkhus, be mindful and thoughtful. Let a brother, whilst in the world, overcome the grief which arises from bodily craving, from the lust of sensations, and from the errors of wrong reasoning.

Whatever you do, act always in full presence of mind.

Be thoughtful in eating and drinking, in walking or standing, in sleeping or waking, while talking or being silent."1

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Therefore, O Ānanda, be ye lamps unto yourselves.

Rely on yourselves, and do not rely on external help.13

"Eat your food to satisfy your hunger, and drink to satisfy you thirst.

Satisfy the necessities of life like the butterfly that sips the flower, without destroying its fragrance or its texture.

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The truth is not arbitrary nor a matter of opinion, but can be investigated, and he who earnestly searches for the truth will find it.

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Rationality is the platform on which the truth standeth. No truth is attainable without reason. Nevertheless, in mere rationality there is no room for truth, though it be the instrument that masters the things of the world. 9

The throne of truth is righteousness; and love and justice and good-will are its ornaments.

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The truth is the end and aim of all existence, and the worlds originate so that the truth may come and dwell therein.17

Those who fail to aspire for the truth have missed the purpose of life.

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Those who fail to aspire for the truth have missed the purpose of life.18

Blessed is he who rests in the truth, for all things will pass away, but the truth abideth forever.

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The world is built for the truth, but false combinations of thought misrepresent the true state of things and bring forth errors.20

Errors can be fashioned as it pleases those who cherish them; therefore they are pleasant to look upon, but they are unstable and contain the seeds of dissolution.

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There are many who say: "Come error, be thou my guide," and when they are caught in the meshes of selfishness, lust, and evil desires, misery is begot.27

Yet does all life yearn for the truth and the truth only can cure our diseases and give peace to our unrest.

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