In Buddha’s Words – Buddha Weekly: Buddhist Practices, Mindfulness, Meditation

In Buddhas Words … NOT in Buddha’s Words Series. About 50 Percent of Online Quotes Attributed to Buddha are Actual

Lee Kane — Wed, 10 Nov 2021 15:23:02 +0000

In Buddhas Words … NOT in Buddha’s Words.

We all love inspirational quotes. They’re especially nice as visual memes or illustrated quotes online, especially in Facebook posts. But how many are real. Our initial run at the top nine quotes indicates only about 50 percent.

Great leaders and teachers are often misquoted, none more so than Shakyamuni Buddha, the Enlightened One. Although his words are recorded in thousands of sutras, online he is often misquoted.

Watch the video — fun, funny and educational (note: loud sound FX on the True/Fake declarations):

In fact, 2500 years ago, the Buddha warned that this would happen in the Anguttara Nikaya 2:20, where he said,

“When the words and phrases are misplaced, the meaning is misinterpreted. These two things lead to the decline and disappearance of the true teaching.”

Join us, in the first of our series.

In Buddhas Words… NOT in Buddha’s Words

Top Quotes Online

A quick search online reveals Buddha’s top quotes — but did he actually say these things? Let’s find out, with proper citations to verify the sources and the wording.

Quote 1: “Radiate boundless love towards the entire world.”

Sounds beautiful, certainly, but did Buddha put it this way?

We can happily report he did say this in the Metta Sutta. The full context was:

“Radiate boundless love towards the the entire world — above, below and across — unhindered, without ill will, without enmity.

YES — IN BUDDHAS WORDS!

Quote 2: “A generous heart, kind speech, and a life of service and compassion are the things that renew humanity.”

Sounds pretty good. Actually, it’s a mishmash of various discourses all mushed together, so basically it’s “true in spirit” but Fake as a quote.

NOT — IN BUDDHA’S WORDS

Quote 3: “A disciplined mind brings happiness”

This certainly sounds like something Buddha would say. Is this an actual quote? Certainly, he did, in the Dhammapada, verse 35!

YES — IN BUDDHA’S WORDS

Quote 4: “All things are perfect exactly as they are.”

Sounds very Zen and wonderful — but no — there appears to be nothing discoverable in Buddha’s recorded suttas and teachings to support this quote. It is recorded as attributed to Buddha in a book The Joy of Sects, but there is no citation or support. So — our first FAKE! If you can cite a source, or correct our research, please comment below.

NOT — IN BUDDHA’S WORDS

Quote 5 : ” Conquer anger with non-anger. Conquer badness with goodness. Conquer meanness with generosity. Conquer dishonesty with truth.”

Totally sounds like the Buddha, right? In this case, it is, quoted from the Dhammapada, verse 223!

YES — IN BUDDHA’S WORDS

Quote 6: “Good friends are like stars. You don’t always see them, but you know they are there.”

Sorry, sounds lovely, but this one is Fake!

NOT — IN BUDDHA’S WORDS

Quote 7: “A true friend is one who stands by you in need.”

This totally sounds like a greeting card, so it must be fake, right? No, actually, this is from the poetic verses in the Sigalovada Sutta, teachings given to the householder Sigalaka.

TRUE — IN BUDDHA’S WORDS

Quote 8: “As candle cannot burn without fire, so men cannot live without a spiritual life.”

This sounds very spiritual — but actually, it’s not something the Buddha said.

NOT — IN BUDDHA’S WORDS

Quote 9: “Drop by drop is the water pot filled. Likewise, the wise man, gathering it little by little, fills himself with good.”

This is too good to be true. But no, this is a true quote. Verse 122 of the Dhammapada.

TRUE — IN BUDDHA’S WORDS

If you enjoyed these quotes, and “non quotes” please join us for the next in this series of IN BUDDHA’S WORDS, NOT IN BUDDHA’S WORDS.

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In Buddhas Words: “The person who clings to nothing of the past, present and future…” #InBuddhasWords

Lee Kane — Sun, 15 Aug 2021 21:19:15 +0000

“The person who clings to nothing of the past, present and future, who has no attachment and holds on to nothing — that person, I call a Holy Person.” — The Buddha

Cited from Dhammapada 421

As with all Dhammapada quotes, this is a very tight and rich “soundbite” with many nuances of meaning. Concepts of “mindfulness”, attachment and emptiness are all contained in this single line. For fuller context, the quote is wrapped by several illustrations of a “Holy Person.”

A note on translation

Although this is a verified “quote” it is translated from Pali. In this case, pronouns are awkward in translation, so “He” and “His and “She” and “Hers” are usually translated as He or “the person.” I most translations, this would read as “He who clings to nothing of the past, present and future…” where “he is generic in the same way we use the word “mankind” to mean all people. In the contextual example below, we left the more common translation “he” for simplicity of language.

“The person who clings to nothing of the past, present and future, who has no attachment and holds on to nothing — that person, I call a Holy Person.” — The Buddha, Dhammapada 421

Full context — The Holy Person

The above verse, Dammapada 421, was wrapped with other definitions of a “Holy Man”, found in the 26th section or chapter called Brahmanavagga, or “The Holy Man” or “The Holy Person.”

He begins by explaining what is “not” an Holy Man (below in Pali followed by English translation):

393. Na jaṭāhi na gottena na jaccā hoti brāhmaṇo,

yamhi saccañ ca dhammo ca so sucī so ca brāhmaṇo.

393. Not by matted hair, nor by lineage, nor by birth does one become a holy man.

But he in whom truth and righteousness exist—he is pure, he is a holy man.

Most of the verses are examples, though of what is a truly Holy Person:

391. Yassa kāyena vācāya manasā natthi dukkaṭaṃ

saṃvutaṃ tīhi ṭhānehi tam ahaṃ brūmi brāhmaṇaṃ.

391. He who does no evil in deed, word, and thought, who is restrained in these three ways—him do I call a holy man.

397. Sabbasaññojanaṃ chetvā yo ve na paritassati,

saṅgātigaṃ visaṃyuttaṃ tam ahaṃ brūmi brāhmaṇaṃ.

397. He who, having cut off all fetters, trembles no more,

who has overcome all attachments and is emancipated—him do I call a holy man.

398. Chetvā naddhiṃ varattañ ca sandāmaṃ sahanukkamaṃ,

ukkhittapaḷighaṃ buddhaṃ tam ahaṃ brūmi brāhmaṇaṃ.

398. He who has cut off the thong (of hatred), the band (of craving),

and the rope (of false views), together with the appurtenances (latent evil tendencies),

he who has removed the crossbar (ignorance) and is enlightened—him do I call a holy man.

399. Akkosaṃ vadhabandhañ ca aduṭṭho yo titikkhati,

khantībalaṃ balānīkaṃ tam ahaṃ brūmi brāhmaṇaṃ.

399. He who without resentment endures abuse, beating, and punishment, whose

power, real might, is patience—him do I call a holy man.

400. Akkodhanaṃ vatavantaṃ sīlavantaṃ anussutaṃ

dantaṃ antimasārīraṃ tam ahaṃ brūmi brāhmaṇaṃ.

400. He who is free from anger, devout, virtuous, without craving,

self-subdued, bearing his final body—him do I call a holy man.

401. Vāri pokkharapatte va āragge-r-iva sāsapo,

yo na limpati kāmesu tam ahaṃ brūmi brāhmaṇaṃ.

401. Like water on a lotus leaf or a mustard seed on the point of a needle,

he who does not cling to sensual pleasures—him do I call a holy man.

402. Yo dukkhassa pajānāti idh’eva khayam attano,

pannabhāraṃ visaṃyuttaṃ tam ahaṃ brūmi brāhmaṇaṃ.

402. He who in this very life realizes for himself the end of suffering,

who has laid aside the burden and become emancipated—him do I call a holy man.

NOTES

[1] Buddharakkhita, Acharya. The Dhammapada: The Buddha’s Path of Wisdom (p. 118). Pariyatti Publishing. Kindle Edition.

In Buddha’s Words: “He who is possessed by constant virtue…” Path of Purification #inBuddhasWords

Lee Kane — Tue, 10 Aug 2021 20:29:50 +0000

In the third of our quotable quotes (#inBuddhasWords) — verified quotes with citations to Sutra — we draw from the Vissuddhi-magga, Path of Purification (S I 53):

 He who is possessed of constant virtue,

Who has understanding, and is concentrated,

Who is strenuous and diligent as well,

Will cross the flood so difficult to cross.”

— Buddha, The Blessed One

Visuddhi-magga (S I 53)

Here, the translation is by Bhikkhu Nanamoli, translated from the original Pali, as published by the Buddhist Publication Society. This Sutta is a lengthy one, and is published in a book 853 pages long in English by the Buddhist Publication Society.

Virtue or Sila

This quote is from part 1, on the topic of Sila, which usually translates as Virtue, and more specifically, the last of the four points in Buddha’s answer to disciple, covering “virtue.”

As always with Sutta teachings, a disciple or follower asks a question. In this case, the question was:

“The inner tangle and the outer tangle—
This generation is entangled in a tangle.
And so I ask of Gotama this question:
Who succeeds in disentangling this tangle?”

(S I 13)

“He who is possessed of constant virtue, Who has understanding, and is concentrated,
Who is strenuous and diligent as well, Will cross the flood so difficult to cross.”
Buddha, The Blessed One from Visuddhi-maga (S I 53).

Buddha Answers

However, when questioned thus, the Blessed One, whose knowledge of all things is unimpeded, deity of deities, excelling Sakka (Ruler of Gods), excelling Brahmá, fearless in the possession of the four kinds of perfect confidence, wielder of the ten powers, all-seer with unobstructed knowledge, uttered this stanza in reply to explain the meaning:

“When a wise man, established well in virtue, Develops consciousness and understanding,

Then as a bhikkhu ardent and sagacious

He succeeds in disentangling this tangle.”

My task is now to set out the true sense,

Divided into virtue and the rest,

Of this same verse composed by the Great Sage.

There are here in the Victor’s Dispensation

Seekers gone forth from home to homelessness,

And who although desiring purity

Have no right knowledge of the sure straight way

Comprising virtue and the other two,

Right hard to find, that leads to purity—

Who, though they strive, here gain no purity.

To them I shall expound the comforting Path Of Purification, pure in expositions,

Relying on the teaching of the dwellers

In the Great Monastery; let all those

Good men who do desire purity Listen intently to my exposition.”

Buddha then described the instances, which included “insight”, Jhana or “understanding”, Karma or “deeds” and Virtues (Editor: Please read the full sutra text for more context.)

Insight

“In some instances this path of purification is taught by insight alone,3 according as it is said:

“Formations are all impermanent:

When he sees thus with understanding

And turns away from what is ill,

That is the path to purity”

(Dhp 277).

Understanding

“And in some instances by jhána and understanding, according as it is said:

“He is near unto Nibbána

In whom are jhána and understanding”

(Dhp 372).

Kamma (Karma) or Deeds

“And in some instances by deeds (kamma), etc., according as it is said:

“By deeds, vision and righteousness,

By virtue, the sublimest life—

By these are mortals purified,

And not by lineage and wealth”

(M III 262).

Virtue

And in some instances by virtue, etc., according as it is said:

“He who is possessed of constant virtue,
Who has understanding, and is concentrated, Who is strenuous and diligent as well,
Will cross the flood so difficult to cross” (S I 53).

Excerpt of Chapter 1 of the Sutta

CHAPTER I

DESCRIPTION OF VIRTUE (Sìla-niddesa)

This was said. But why was it said? While the Blessed One was living at Sávatthì, it seems, a certain deity came to him in the night, and in order to do away with his doubts, he asked this question:

“The inner tangle and the outer tangle—
This generation is entangled in a tangle.
And so I ask of Gotama this question:
Who succeeds in disentangling this tangle?” (S I 13).

2. Here is the meaning in brief. Tangle is a term for the network of craving. For that is a tangle in the sense of lacing together, like the tangle called network of branches in bamboo thickets, etc., because it goes on arising again and again up and down1 among the objects [of consciousness] beginning with what is visible. But it is called the inner tangle and the outer tangle because it arises [as craving] for one’s own requisites and another’s, for one’s own person and another’s, and for the internal and external bases [for consciousness]. Since it arises in this way, this generation is entangled in a tangle. As the bamboos, etc., are entangled by the bamboo tangle, etc., so too this generation, in other words, this order of living beings, is all entangled by the tangle of craving—the meaning is that it is intertwined, interlaced by it. And because it is entangled like this, so I ask of Gotama this question, that is why I ask this. He addressed the Blessed One by his clan name as Gotama. Who succeeds in disentangling this tangle: who may disentangle this tangle that keeps the three kinds of existence entangled in this way?—What he asks is, who is capable of disentangling it?

3. However, when questioned thus, the Blessed One, whose knowledge of all things is unimpeded, deity of deities, excelling Sakka (Ruler of Gods), excelling Brahmá, fearless in the possession of the four kinds of perfect confidence, wielder of the ten powers, all-seer with unobstructed knowledge, uttered this stanza in reply to explain the meaning:

“When a wise man, established well in virtue, Develops consciousness and understanding, Then as a bhikkhu ardent and sagacious
He succeeds in disentangling this tangle.”

My task is now to set out the true sense, Divided into virtue and the rest,
Of this same verse composed by the Great Sage. There are here in the Victor’s Dispensation Seekers gone forth from home to homelessness, And who although desiring purity

Have no right knowledge of the sure straight way Comprising virtue and the other two,
Right hard to find, that leads to purity—
Who, though they strive, here gain no purity.

To them I shall expound the comforting Path Of Purification, pure in expositions,
Relying on the teaching of the dwellers
In the Great Monastery;2 let all those

Good men who do desire purity Listen intently to my exposition.
Herein, purification should be understood as Nibbána, which being devoid of all stains, is utterly pure. The path of purification is the path to that purification; it is the means of approach that is called the path. The meaning is, I shall expound that path of purification.

6. In some instances this path of purification is taught by insight alone, according as it is said:

“Formations are all impermanent: When he sees thus with understanding And turns away from what is ill,
That is the path to purity” (Dhp 277). [3]

And in some instances by jhána and understanding, according as it is said:

“He is near unto Nibbána
In whom are jhána and understanding” (Dhp 372).

And in some instances by deeds (kamma), etc., according as it is said:

“By deeds, vision and righteousness,
By virtue, the sublimest life—
By these are mortals purified,
And not by lineage and wealth” (M III 262).

And in some instances by virtue, etc., according as it is said:

“He who is possessed of constant virtue,
Who has understanding, and is concentrated, Who is strenuous and diligent as well,
Will cross the flood so difficult to cross” (S I 53).

And in some instances by the foundations of mindfulness, etc., according as it is said: “Bhikkhus, this path is the only way for the purification of beings … for the realization of Nibbána, that is to say, the four foundations of mindfulness” (D II 290); and similarly in the case of the right efforts, and so on. But in the answer to this question it is taught by virtue and the other two.

7. Here is a brief commentary [on the stanza]. Established well in virtue: standing on virtue. It is only one actually fulfilling virtue who is here said to “stand on virtue.” So the meaning here is this: being established well in virtue by fulfilling virtue. A man: a living being. Wise: possessing the kind of understanding that is born of kamma by means of a rebirth-linking with triple root-cause. Develops consciousness and understanding: develops both concentration and insight. For it is concentration that is described here under the heading of “consciousness,” and insight under that of “understanding.” Ardent (átápin): possessing energy. For it is energy that is called “ardour” (átápa) in the sense of burning up and consuming (átápana-paritápana) defilements. He has that, thus he is ardent. Sagacious: it is understanding that is called “sagacity”; possessing that, is the meaning. This word shows protective understanding. For understanding is mentioned three times in the reply to the question. Herein, the first is naïve understanding, the second is understanding consisting in insight, while the third is the protective understanding that guides all affairs. He sees fear (bhayaí ikkhati) in the round of rebirths, thus he is a bhikkhu. He succeeds in disentangling this tangle: [4] Just as a man standing on the ground and taking up a well-sharpened knife might disentangle a great tangle of bamboos, so too, he—this bhikkhu who possesses the six things, namely, this virtue, and this concentration described under the heading of consciousness, and this threefold understanding, and this ardour—standing on the ground of virtue and taking up with the hand of protective-understanding exerted by the power of energy the knife of insight-understanding well-sharpened on the stone of concentration, might disentangle, cut away and demolish all the tangle of craving that had overgrown his own life’s continuity. But it is at the moment of the path that he is said to be disentangling that tangle; at the moment of fruition he has disentangled the tangle and is worthy of the highest offerings in the world with its deities. That is why the Blessed One said:

“When a wise man, established well in virtue, Develops consciousness and understanding, Then as a bhikkhu ardent and sagacious
He succeeds in disentangling this tangle.”

8. Herein there is nothing for him to do about the [naïve] understanding on account of which he is called wise; for that has been established in him simply by the influence of previous kamma. But the words ardent and sagacious mean that by persevering with energy of the kind here described and by acting in full awareness with understanding he should, having become well established in virtue, develop the serenity and insight that are described as concentration and understanding. This is how the Blessed One shows the path of purification under the headings of virtue, concentration, and understanding there.

9. What has been shown so far is the three trainings, the dispensation that is good in three ways, the necessary condition for the threefold clear-vision, etc., the avoidance of the two extremes and the cultivation of the middle way, the means to surmounting the states of loss, etc., the abandoning of defilements in three aspects, prevention of transgression etc., purification from the three kinds of defilements, and the reason for the states of stream-entry and so on. How?

10. Here the training of higher virtue is shown by virtue; the training of higher consciousness, by concentration; and the training of higher understanding, by understanding.

The dispensation’s goodness in the beginning is shown by virtue. Because of the passage, “And what is the beginning of profitable things? Virtue that is quite purified” (S V 143), and because of the passage beginning, “The not doing of any evil” (Dhp 183), virtue is the beginning of the dispensation. And that is good because it brings about the special qualities of non-remorse,5 and so on. Its goodness in the

middle is shown by concentration. [5] Because of the passage beginning, “Entering upon the profitable” (Dhp 183), concentration is the middle of the dispensation. And that is good because it brings about the special qualities of supernormal power, and so on. Its goodness in the end is shown by understanding. Because of the passage, “The purifying of one’s own mind—this is the Buddhas’ dispensation” (Dhp 183), and because understanding is its culmination, understanding is the end of the dispensation. And that is good because it brings about equipoise with respect to the desired and the undesired. For this is said:

“Just as a solid massive rock
Remains unshaken by the wind,
So too, in face of blame and praise
The wise remain immovable” (Dhp 81).

11. Likewise the necessary condition for the triple clear-vision is shown by virtue. For with the support of perfected virtue one arrives at the three kinds of clear- vision, but nothing besides that. The necessary condition for the six kinds of direct- knowledge is shown by concentration. For with the support of perfected concentration one arrives at the six kinds of direct-knowledge, but nothing besides that. The necessary condition for the categories of discrimination is shown by understanding. For with the support of perfected understanding one arrives at the four kinds of discrimination, but not for any other reason.

And the avoidance of the extreme called devotion to indulgence of sense desires is shown by virtue. The avoidance of the extreme called devotion to mortification of self is shown by concentration. The cultivation of the middle way is shown by understanding.

12. Likewise the means for surmounting the states of loss is shown by virtue; the means for surmounting the element of sense desires, by concentration; and the means for surmounting all becoming, by understanding.

And the abandoning of defilements by substitution of opposites is shown by virtue; that by suppression is shown by concentration; and that by cutting off is shown by understanding.

13. Likewise prevention of defilements’ transgression is shown by virtue; prevention of obsession (by defilement) is shown by concentration; prevention of inherent tendencies is shown by understanding.

And purification from the defilement of misconduct is shown by virtue; purification from the defilement of craving, by concentration; and purification from the defilement of (false) views, by understanding.

14. Likewise the reason for the states of stream-entry and once-return is shown by virtue; that for the state of non-return, by concentration; that for Arahantship by understanding. For the stream-enterer is called “perfected in the kinds of virtue”; and likewise the once-returner. But the non-returner is called “perfected in con- centration.” And the Arahant is called “perfected in understanding” (see A I 233).

15. So thus far these nine and other like triads of special qualities have been shown, that is, the three trainings, the dispensation that is good in three ways, the necessary condition for the threefold clear-vision, the avoidance of the two extremes and the cultivation of the middle way, the means for surmounting the states of loss, etc., the abandoning of defilements in three aspects, prevention of transgression, etc., purification from the three kinds of defilements, and the reason for the states of stream-entry, and so on.

II. VIRTUE

16. However, even when this path of purification is shown in this way under the headings of virtue, concentration and understanding, each comprising various special qualities, it is still only shown extremely briefly. And so since that is insufficient to help all, there is, in order to show it in detail, the following set of questions dealing in the first place with virtue:

17.

(i) What is virtue?
(ii) In what sense is it virtue?
(iii) What are its characteristic, function, manifestation, and proximate cause?
(iv) What are the benefits of virtue?
(v) How many kinds of virtue are there?
(vi) What is the defiling of it?

(viii) What is the cleansing of it?

Here are the answers:

(i) WHAT IS VIRTUE? It is the states beginning with volition present in one who abstains from killing living things, etc., or in one who fulfils the practice of the duties. For this is said in the Paþisambhidá: “What is virtue? There is virtue as volition, virtue as consciousness-concomitant,7 virtue as restraint, [7] virtue as non- transgression” (Paþis I 44).

Herein, virtue as volition is the volition present in one who abstains from killing living things, etc., or in one who fulfils the practice of the duties. Virtue as consciousness- concomitant is the abstinence in one who abstains from killing living things, and so on. Furthermore, virtue as volition is the seven volitions [that accompany the first seven] of the [ten] courses of action (kamma) in one who abandons the killing of living things, and so on. Virtue as consciousness-concomitant is the [three remaining] states consisting of non-covetousness, non-ill will, and right view, stated in the way beginning, “Abandoning covetousness, he dwells with a mind free from covetousness” (D I 71).

In Buddhas Words: “Be… Refuges Unto Yourself Seeking No External Refuge…”

Lee Kane — Mon, 09 Aug 2021 02:03:32 +0000

In the second of our “quotable quotes” — verified quotes with citations to Sutra — we began by exploring a very popular online web quote attributed to Buddha — but fake and misleading. Although the gist of the “fake” quote — or badly translated quote — may seem similar it is incorrect enough to be misleading. The “fake” quote is:

Incorrect: “Work out your own salvation. Do not depend on others.” — quoted from “all over the web”

Correct: “…Dhamma as Your Refuge”

The actual (or better translated) quote is:

“Be islands unto yourselves, refuges unto yourselves, seeking no external refuge; with the Dhamma as your island, the Dhamma as your refuge, seeking no other refuge.”

In Buddha’s Words 2: “Be islands unto yourselves, refuges unto yourselves, seeking no external refuge; with the Dhamma as your island, the Dhamma as your refuge, seeking no other refuge.” Cited from Maha-parinibbana Sutta v.33

Even then, the entire context of the teaching is vital. Buddha was delivering his final teaching, prior to his paranirvana. He was passing from this life and giving his final advice to his students. Even the corrected translation should be read in context with the entire teaching, at a minimum from verse 27 to 35, and notably versuses 33 and 34 together:

From the Maha-parinibanna Suta: The Last Days of the Buddha

Translated from the Pali to English here by Sister Vajira and Francis Story

27. At that time the Blessed One spoke to the bhikkhus, saying: “Go now, bhikkhus, and seek shelter anywhere in the neighborhood of Vesali where you are welcome, among acquaintances and friends, and there spend the rainy season. As for me, I shall spend the rainy season in this very place, in the village of Beluva.”

“So be it, O Lord,” the bhikkhus said.

28. But when the Blessed One had entered upon the rainy season, there arose in him a severe illness, and sharp and deadly pains came upon him. And the Blessed One endured them mindfully, clearly comprehending and unperturbed.

29. Then it occurred to the Blessed One: “It would not be fitting if I came to my final passing away without addressing those who attended on me, without taking leave of the community of bhikkhus. Then let me suppress this illness by strength of will, resolve to maintain the life process, and live on.”

30. And the Blessed One suppressed the illness by strength of will, resolved to maintain the life process, and lived on. So it came about that the Blessed One’s illness was allayed.

31. And the Blessed One recovered from that illness; and soon after his recovery he came out from his dwelling place and sat down in the shade of the building, on a seat prepared for him. Then the Venerable Ananda approached the Blessed One, respectfully greeted him, and sitting down at one side, he spoke to the Blessed One, saying: “Fortunate it is for me, O Lord, to see the Blessed One at ease again! Fortunate it is for me, O Lord, to see the Blessed One recovered! For truly, Lord, when I saw the Blessed One’s sickness it was as though my own body became weak as a creeper, everything around became dim to me, and my senses failed me. Yet, Lord, I still had some little comfort in the thought that the Blessed One would not come to his final passing away until he had given some last instructions respecting the community of bhikkhus.”

Close up Sleeping Buddha — Buddha at his Paranirvana.

32. Thus spoke the Venerable Ananda, but the Blessed One answered him, saying: “What more does the community of bhikkhus expect from me, Ananda? I have set forth the Dhamma without making any distinction of esoteric and exoteric doctrine; there is nothing, Ananda, with regard to the teachings that the Tathagata holds to the last with the closed fist of a teacher who keeps some things back. Whosoever may think that it is he who should lead the community of bhikkhus, or that the community depends upon him, it is such a one that would have to give last instructions respecting them. But, Ananda, the Tathagata has no such idea as that it is he who should lead the community of bhikkhus, or that the community depends upon him. So what instructions should he have to give respecting the community of bhikkhus?

“Now I am frail, Ananda, old, aged, far gone in years. This is my eightieth year, and my life is spent. Even as an old cart, Ananda, is held together with much difficulty, so the body of the Tathagata is kept going only with supports. It is, Ananda, only when the Tathagata, disregarding external objects, with the cessation of certain feelings, attains to and abides in the signless concentration of mind, that his body is more comfortable.

33. “Therefore, Ananda, be islands unto yourselves, refuges unto yourselves, seeking no external refuge; with the Dhamma as your island, the Dhamma as your refuge, seeking no other refuge.

“And how, Ananda, is a bhikkhu an island unto himself, a refuge unto himself, seeking no external refuge; with the Dhamma as his island, the Dhamma as his refuge, seeking no other refuge?

34. “When he dwells contemplating the body in the body, earnestly, clearly comprehending, and mindfully, after having overcome desire and sorrow in regard to the world; when he dwells contemplating feelings in feelings, the mind in the mind, and mental objects in mental objects, earnestly, clearly comprehending, and mindfully, after having overcome desire and sorrow in regard to the world, then, truly, he is an island unto himself, a refuge unto himself, seeking no external refuge; having the Dhamma as his island, the Dhamma as his refuge, seeking no other refuge.

35. “Those bhikkhus of mine, Ananda, who now or after I am gone, abide as an island unto themselves, as a refuge unto themselves, seeking no other refuge; having the Dhamma as their island and refuge, seeking no other refuge: it is they who will become the highest, if they have the desire to learn.”

Sleepign Buddha landmark on Nha Trang Vietnam.

“Maha-parinibbana Sutta: Last Days of the Buddha” (DN 16), translated from the Pali by Sister Vajira & Francis Story. Access to Insight (BCBS Edition), 30 November 2013, http://www.accesstoinsight.org/tipitaka/dn/dn.16.1-6.vaji.html .

In Buddha’s Words: Daily Inspirational Buddha “Quotes” with Citations — Separating the Real from the Fake

Lee Kane — Sun, 08 Aug 2021 21:02:52 +0000

In Buddha’s Words is a new series of “quotable quotes” from the Buddha — but cited with their source. Many Buddha Quotes and inspirational quotes online are “made up” or not verified with sutra/sutta references. We will pick the best of the “verifiable” inspirational quotes and cite the actual source — in most cases with a full English translation of the original text.

Daily Series

We will run an excerpt and full sutra/sutta teachings, daily where possible, in Buddha Weekly. Subscribe to our weekly newsletter for the latest by email every Tuesday.

What better topic to begin the series than Metta, or Loving Kindness, fundamental teaching of the Buddha? This quote — found online on an inspirational site — is paraphrased from the Metta Sutta Sutta-nipata, vv 143-152, quoted below.

In Buddha’s Words attempts to offer inspirational Buddha Quotes that are verified and cited, separating the verified sutras and sutta sources from the unverified sources.

Like a caring mother

In the quote found online — which was a reasonable translation, this was quoted as:

“Like a caring mother holding and guarding the life of her only child, so with a boundless heart of loving-kindness, hold yourself and all beings as your beloved children.”

A verified translation from Access to Insight uses the more traditional phrasing:

“And just as might a mother with her life

Protect the son that was her only child,

So let him then for every living thing

Maintain unbounded consciousness in being”

New series on Buddha Weekly: In Buddha’s Words. Actual verified Quotable quotes from the Buddha with citations from source.

Metta Sutta, from the Sutta-nipata, vv. 143-152

(Spoken by the Buddha)

What should be done by one skillful in good So as to gain the State of Peace is this:

Let him be able, and upright and straight,

Easy to speak to, gentle, and not proud,

Contented too, supported easily,

With few tasks, and living very lightly;

His faculties serene, prudent, and modest,

Unswayed by the emotions of the clans;

And let him never do the slightest thing

That other wise men might hold blamable.

(And let him think:) “In safety and in bliss

May creatures all be of a blissful heart.

Whatever breathing beings there may be.

No matter whether they are frail or firm,

With none excepted, be they long or big

Or middle-sized, or be they short or small

Or thick, as well as those seen or unseen,

Or whether they are dwelling far or near,

Existing or yet seeking to exist.

May creatures all be of a blissful heart.

Let no one work another one’s undoing

Or even slight him at all anywhere:

And never let them wish each other ill

Through provocation or resentful thought.”

And just as might a mother with her life

Protect the son that was her only child,

So let him then for every living thing

Maintain unbounded consciousness in being;

And let him too with love for all the world

Maintain unbounded consciousness in being

Above, below, and all round in between,

Untroubled, with no enemy or foe.

And while he stands or walks or while he sits

Or while he lies down, free from drowsiness,

Let him resolve upon this mindfulness:

This is Divine Abiding here, they say.

But when he has no trafficking with views,

Is virtuous, and has perfected seeing,

And purges greed for sensual desires,

He surely comes no more to any womb.