Gautama Buddha (c. 563 – c. 483 BC) was a teacher and religious leader. "Buddha", meaning awakened one or enlightened one is a title, not a name. Shakyamuni Buddha, whose original name was Siddhartha Gautama, was the founder of Buddhism.
- 1 Pali Canon
- 1.1 Sutta Pitaka
- 1.2 On Social issues
- 1.2.1 On Women
- 1.2.2 On Caste
- 1.2.3 On War
- 1.2.4 On God
- 1.2.5 Digha Nikaya (Long Discourses)
- 1.2.6 Majjhima Nikaya (Middle Length Discourses)
- 1.2.7 Samyutta Nikaya (Connected Discourses)
- 1.2.8 Anguttara Nikaya (Numerical Discourses)
- 1.2.9 Khuddaka Nikaya (Minor Collection)
- 2 Mahayana
- 3 Unclassified
- 4 Misattributed
- 5 Quotes about Buddha
- 6 See also
- 7 References
- 8 External links
On Social issues
- A woman, may turn out better than a man:
- She may be wise and virtuous, A devoted wife,
- revering her mother-in-law.
- "The son to whom she gives birth May become a hero,
- The son of such a blessed woman
- May even rule the realm.
- "Even though one mutters many chants,
- One does not become a brahmin by birth
- If one is rotten with in and defiled,
- Supporting oneself by fraudulent means.
- "Whether khattiya, brahmin, vessa, sudda,
- Candala or scavenger,
- If one is energetic and resolute,
- Always firm in exertion,
- One attains the supreme purity
- Know, O brahmin, that this is so.
The brahmin Sundarika Bharadvaja approached the Blessed One and said to him: "What is the worthy one's birth?" The Blessed One said:
- "Ask not of birth but ask of conduct:
- Fire is indeed produced from any wood.
- A resolute sage,though from low family,
- Is a thoroughbred restrained by a sense of shame.
- I prescribe purity of the four castes.
- Not by birth is one an outcast;
- not by birth is one a brahman.
- By deed one becomes an outcast,
- by deed one becomes an brahman.
- Since both dark and bright qualities, which are blamed and praised by the wise, are
- scattered indiscriminately among the four castes, the wise do not recognize the claim
- about the Brahmin caste being the highest. Why is that? Because, anyone from
- the four castes who becomes a monk, an Arahant who has destroyed the corruptions, who
- has lived the life, done what had to be done, laid down the burden, reached the highest
- goal, destroyed the fetter of becoming, and become emancipated through superknowledge—he is
- proclaims supreme by virtue of Dhamma and not of non-Dhamma.
- "There are these ten things that a person gone-forth should reflect on often. Which ten?
- "'I have become casteless': a person gone forth should often reflect on this...
- Just as whatever great rivers there are — such as the Ganges, the Yamunā, the Aciravatī, the Sarabhū, the Mahī — on reaching the ocean, give up their former names and are classed simply as 'ocean'; in the same way, when members of the four castes — noble warriors, brahmans, merchants, & workers — go forth from home to the homeless life in this Dhamma (teachings) & Vinaya (discipline) declared by the Tathāgata, they give up their former names and clans and are classed simply as 'contemplatives, sons of the Sakyan'... This is the fourth amazing & astounding quality of this Dhamma & Vinaya because of which, as they see it again & again, the monks take great joy in this Dhamma & Vinaya.
- In the Way of Liberation, there is no caste.
- To the eyes of an enlightened person, all people are
- equal. Every person’s blood is red. Every person’s tears
- are salty. We are all human beings. We must find a way
- for all people to be able to realize their full dignity and
- Victory breeds enmity,
- The defeated one sleeps badly.
- The peaceful one sleeps at ease,
- Having abandoned victory and defeat."
"Who is it that shapes our lives? Is it Iśvara, a personal creator? If Iśvara be the maker, all living things should have silently to submit to their maker's power. They would be like vessels formed by the potter's hand; and if it were so, how would it be possible to practise virtue? If the world had been made by Iśvara there should be no such thing as sorrow, or calamity, or evil; for both pure and impure deeds muse come from him. If not, there would be another cause beside him, and he would not be self-existent. Thus, thou seest, the thought of Iśvara is overthrown. "Again, it is said that the Absolute has created us. But that which is absolute cannot be a cause. All things around us come from a cause as the plant comes from the seed; but how can the Absolute be the cause of all things alike? If it pervades them, then, certainly, it does not make them. "Again, it is said that Self is the maker. But if self is the maker, why did it not make things pleasing? The causes of sorrow and joy are real and objective. How can they have been made by self? "Again, if we adopt the argument that there is no maker, our fate is such as it is, and there is no causation, what use would there be in shaping our lives and adjusting means to an end? "Therefore, we argue that all things that exist are not without cause. However, neither Iśvara, nor the absolute, nor the self, nor causeless chance, is the maker, but our deeds produce results both good and evil according to the law of causation. "Let us, then, abandon the heresy of worshipping Iśvara and of praying to him; let us no longer lose ourselves in vain speculations of profitless subtleties; let us surrender self and all selfishness, and as all things are fixed by causation, let us practise good so that good may result from our actions."
'If Whatever a person experiences - pleasant, painful, or neither pleasant nor painful is all caused by a supreme being's act of creation,'. Then in that case, a person is a killer of living beings because of a supreme being's act of creation. A person is a thief... unchaste... a liar... a divisive speaker... a harsh speaker... an idle chatterer... greedy... malicious... a holder of wrong views because of a supreme being's act of creation.' When one falls back on creation by a supreme being as being essential, monks, there is no desire, no effort [at the thought], 'This should be done. This shouldn't be done.' When one can't pin down as a truth or reality what should & shouldn't be done, one dwells bewildered & unprotected. One cannot righteously refer to oneself as a contemplative.
Digha Nikaya (Long Discourses)
- ‘Brethren, if outsiders should speak against me, or against the Doctrine, or against the Order, you should not on that account either bear malice, or suffer heart-burning, or feel ill will. If you, on that account, should be angry and hurt, that would stand in the way of your, own self-conquest. If, when others speak against us, you feel angry at that, and displeased, would you then be able to judge how far that speech of theirs is well said or ill?’
‘That would not be so, Sir.’
‘But when outsiders speak in dispraise of me, or of the Doctrine, or of the Order, you should unravel what is false and point it out as wrong, saying: “For this or that reason this is not the fact, that is not so, such a thing is not found among us, is not in us.”
‘But also, brethren, if outsiders should speak in praise of me, in praise of the Doctrine, in praise of the Order, you should not, on that account, be filled with pleasure or gladness, or be lifted up in heart. Were you to be so that also would stand in the way of your self-conquest. When outsiders speak in praise of me, or of the Doctrine, or of the Order, you should acknowledge what is right to be the fact, saying: “For this or that reason this is the fact, that is so, such a thing is found among us, is in us.”
- Whereas some ascetics and Brahmins remain addicted to attending such shows as dancing, singing, music, displays, recitations, hand-music, cymbals and drums, fairy-shows, acrobatic and conjuring tricks, combats of elephants, buffaloes, bulls, goats, rams, cocks and quail, fighting with staves, boxing, wrestling, sham-fights, parades, manoeuvres and military reviews, the ascetic Gotama refrains from attending such displays.
- M. Walshe, trans. (1987), Sutta 1, verse 1.13
- “Well, Lord, is the soul the same as the body, is the soul one thing and the body another?”
- “I have not declared that the soul is one thing and the body another.”
- “Well, Lord, does the Tathāgata exist after death?” …
- “I have not declared that the Tathāgata exists after death.” …
- “But, Lord, why has the Lord not declared these things?”
- “Potthapada, that is not conducive to the purpose, not conducive to Dhamma, not the way to embark on the holy life; it does not lead to disenchantment, to dispassion, to cessation, to calm, to higher knowledge, to enlightenment, to Nibbana. That is why I have not declared it.”
- M. Walshe, trans. (1987), Sutta 9, verse 28, p. 164
Majjhima Nikaya (Middle Length Discourses)
- Just as a bird, wherever it goes, flies with its wings as its only burden, so too, the bhikkhu becomes content with robes to protect his body and with almsfood to maintain his stomach, and wherever he goes he sets out taking only these with him. Possessing this aggregate of noble virtue, he experiences within himself a bliss that is blameless.
- Sutta 51, Verse 15, p. 450
- Any kind of material form whatever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all material form should be seen as it actually is with proper wisdom thus: “This is not mine, this I am not, this is not my self.”
- Sutta 62, verse 3, p. 527
- Rahula, whatever internally, belonging to oneself, is solid, solidified, and clung-to, that is, head-hairs, body-hairs, nails, teeth, skin, flesh, sinews, bones, bone-marrow, kidneys, heart, liver, diaphragm, spleen, lungs, large intestines, small intestines, contents of the stomach, feces, or whatever else internally, belonging to oneself, is solid, solidified, and clung-to: this is called the internal earth element. Now both the internal earth element and the external earth element are simply earth element. And that should be seen as it actually is with proper wisdom thus: “This is not mine, this I am not, this is not my self.” When one sees it thus as it actually is with proper wisdom, one becomes disenchanted with the earth element and makes the mind dispassionate towards the earth element.
- Sutta 62, verse 8, p. 528
- Rahula, develop meditation that is like water. ... Just as people wash clean things and dirty things, excrement, urine, spittle, pus, and blood in water, and the water is not horrified, humiliated, and disgusted because of that, so too, Rahula, develop meditation that is like water.
- Sutta 62, verse 14, p. 530
Samyutta Nikaya (Connected Discourses)
- (...) Just this noble eightfold path: right view, right aspiration, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. That is the ancient path, the ancient road, traveled by the Rightly Self-awakened Ones of former times. I followed that path. Following it, I came to direct knowledge of aging & death, direct knowledge of the origination of aging & death, direct knowledge of the cessation of aging & death, direct knowledge of the path leading to the cessation of aging & death. I followed that path. Following it, I came to direct knowledge of birth... becoming... clinging... craving... feeling... contact... the six sense media... name-&-form... consciousness, direct knowledge of the origination of consciousness, direct knowledge of the cessation of consciousness, direct knowledge of the path leading to the cessation of consciousness. I followed that path.
- Buddha, Nagara Sutta, Samyutta Nikaya ii.124, Translated by Thanissaro Bhikkhu
- Just as the eldest son of a wheel-turning monarch properly keeps in motion the wheel of sovereignty set in motion by his father, so do you, Sāriputta, properly keep in motion the Wheel of Dhamma set in motion by me.
- Vangisasamyutta, as translated by B. Bodhi (2000), p. 287
Anguttara Nikaya (Numerical Discourses)
Khuddaka Nikaya (Minor Collection)
- As rain breaks through an ill-thatched house, passion will break through an unreflecting mind.
- Ch. 1: The Twin Verses, verse 13
- Can there be joy and laughter When always the world is ablaze? Enshrouded in darkness Should you not seek a light?
- No one saves us but ourselves,
No one can and no one may.
We ourselves must walk the path
Buddhas merely teach the way.
By ourselves is evil done,
By ourselves we pain endure,
By ourselves we cease from wrong,
By ourselves become we pure.
- Ch. 165, as translated in The Dharma, or The Religion of Enlightenment; An Exposition of Buddhism (1896) by Paul Carus; variants for some years have included "We ourselves must walk the path but Buddhas clearly show the way", but this is not yet located in any of the original publications of Carus.
- Conquer anger with love, evil with good, meanness with generosity, and lies with truth.
- Verse 223
- To cease from evil, to do good, and to purify the mind yourself, this is the teaching of all the Buddhas.
- Ch. 183
Sutta Nipata (Suttas falling down)
The Group of Discourses, K. R. Norman, trans. (Oxford: 2001)
- That bhikkhu who has cut off passion in its entirety, like one picking a lotus, both flower and stalk, leaves this shore and the far shore as a snake leaves its old worn-out skin.
- That bhikkhu who has cut off craving in its entirety, like one drying up a fast-flowing stream, leaves this shore and the far shore as a snake leaves its old worn-out skin.
- § 2-3
- Leaving behind son and wife, and father and mother, and wealth and grain, and relatives, and sensual pleasures to the limit, one should wander solitary as a rhinoceros horn.
- 'This is an attachment; here there is little happiness, and little satisfaction; here there is very much misery; this is a hook.' Knowing this, a thoughtful man should wander solitary as a rhinoceros horn.
- Having torn one's fetters asunder, like a fish breaking a net in the water, not returning, like a fire not going back to what is already burned, one should wander solitary as a rhinoceros horn.
- § 60-62
- The brahman Kasibhāradvāja addressed the Blessed One with a verse.
- 'You say you are a ploughman, but we do not see your ploughing. Being asked, tell us about your ploughing, so that we may know your ploughing.'
- 'Faith is the seed, penance is the rain, wisdom is my yoke and plough; modesty is the pole, mind is the yoke-tie, mindfulness is my ploughshare and goad. ...
- Thus is this ploughing of mine ploughed. It has the death-free as its fruit. Having ploughed this ploughing one is freed from all misery.
- § 75-80
- Not by birth does one become an outcaste, not by birth does one become a brahman. By one's action one becomes an outcaste, by one's action one becomes a brahman.
- § 136
- Faith is the best wealth for a man in this world. Righteousness when well practised brings happiness. Truth is the sweetest of flavours. They say the life of one living by wisdom is the best.
- § 182
- Joined together with bones and sinews, having a plastering of skin and flesh, covered with hide, the body is not seen as it really is—full of intestines, full of stomach, of the lump of the liver, of bladder, of heart, of lungs, of kidneys and of spleen, of mucus, of saliva, and of sweat, and of lymph, of blood, of synovial fluid, of bile, and of fat, ... and its hollow head is filled with brain. A fool, overwhelmed by ignorance, thinks of it as beautiful, but when it lies dead, swollen up and discoloured, cast away in a cemetery, relatives have no regard for it. Dogs devour it, and jackals, and wolves and worms. Crows and vultures devour it, and whatever other living creatures there are. The bhikkhu possessing knowledge here, having heard the Buddha's word, indeed understands it, for he sees the body as it really is.
- § 194-202
- The seers of old had fully restrained selves, and were austere. Having abandoned the five strands of sensual pleasures, they practiced their own welfare. The brahmans had no cattle, no gold, no wealth. They had study as their wealth and grain. They guarded the holy life as their treasure.
- § 284-285
Sutta 3.2. Padhana Sutta
- Sensual passions are your first enemy.
- Your second is called Discontent.
- Your third is Hunger & Thirst.
- Your fourth is called Craving.
- Fifth is Sloth & Drowsiness.
- Sixth is called Terror.
- Your seventh is Uncertainty.
- Hypocrisy & Stubbornness, your eighth.
- Gains, Offerings, Fame, & Status wrongly gained,
- and whoever would praise self
- & disparage others.
- That, Namuci, is your enemy,
- the Dark One's commando force.
- A coward can't defeat it,
- but one having defeated it
- gains bliss.
- I spit on my life.
Death in battle would be better for me
than that I, defeated, survive.
- This statement is made in reference to his battle against the personification of temptation to evil, Mara.
- That army of yours,
- that the world with its devas can't overcome,
- I will smash with discernment
- I will go about, from kingdom to kingdom,
- training many disciples.
- They — heedful, resolute
- doing my teachings —
- despite your wishes, will go
- where, having gone,
- there's no grief.
- Sn 3.2, Buddha's Purpose
- The innumerable worlds in the cosmos are like the eyes of the net. Each and every world is different, its variety infinite. So too are the Dharma Doors (methods of cultivation) taught by the Buddhas.
- Sutra Translation Committee of the US and Canada (2000). The Brahma Net Sutra, New York Brahmajala Sutra (Mahayana)
Chapter Eight. On Meat-eating
- Thus, Mahāmati, wherever there is the evolution of living beings, let people cherish the thought of kinship with them, and, thinking that all beings are [to be loved as if they were] an only child, let them refrain from eating meat. So with Bodhisattvas whose nature is compassion, [the eating of] meat is to be avoided by him. Even in exceptional cases, it is not [compassionate] of a Bodhisattva of good standing to eat meat.
- For fear of causing terror to living beings, Mahāmati, let the Bodhisattva who is disciplining himself to attain compassion, refrain from eating flesh.
- The food of the wise, Mahāmati, is what is eaten by the Rishis; it does not consist of meat and blood.
- … how can I permit my disciples, Mahāmati, to eat food consisting of flesh and blood, which is gratifying to the unwise but is abhorred by the wise, which brings many evils and keeps away many merits; and which was not offered to the Rishis and is altogether unsuitable?
Now, Mahāmati, the food I have permitted [my disciples to take] is gratifying to all wise people but is avoided by the unwise; it is productive of many merits, it keeps away many evils; and it has been prescribed by the ancient Rishis. It comprises rice, barley, wheat, kidney beans, beans, lentils, etc., clarified butter, oil, honey, molasses, treacle, sugar cane, coarse sugar, etc.; food prepared with these is proper food. Mahāmati, there may be some irrational people in the future who will discriminate and establish new rules of moral discipline, and who, under the influence of the habit-energy belonging to the carnivorous races, will greedily desire the taste [of meat]: it is not for these people that the above food is prescribed. Mahāmati, this is the food I urge for the Bodhisattva-Mahāsattvas who have made offerings to the previous Buddhas, who have planted roots of goodness, who are possessed of faith, devoid of discrimination, who are all men and women belonging to the Śākya family, who are sons and daughters of good family, who have no attachment to body, life, and property, who do not covet delicacies, are not at all greedy, who being compassionate desire to embrace all living beings as their own person, and who regard all beings with affection as if they were an only child.
- If, Mahāmati, meat is not eaten by anybody for any reason, there will be no destroyer of life.
- Again, Mahāmati, there may be some unwitted people in the future time, who, beginning to lead the homeless life according to my teaching, are acknowledged as sons of the Śākya, and carry the Kāshāya robe about them as a badge, but who are in thought evilly affected by erroneous reasonings. They may talk about various discriminations which they make in their moral discipline, being addicted to the view of a personal soul. Being under the influence of the thirst for [meat-] taste, they will string together in various ways some sophistic arguments to defend meat-eating. They think they are giving me an unprecedented calumny when they discriminate and talk about facts that are capable of various interpretations. Imagining that this fact allows this interpretation, [they conclude that] the Blessed One permits meat as proper food, and that it is mentioned among permitted foods and that probably the Tathagata himself partook of it. But, Mahāmati, nowhere in the sutras is meat permitted as something enjoyable, nor it is referred to as proper among the foods prescribed [for the Buddha's followers].
- … all [meat-eating] in any form, in any manner, and in any place, is unconditionally and once for all, prohibited for all. Thus, Mahāmati, meat-eating I have not permitted to anyone, I do not permit, I will not permit. Meat-eating, I tell you, Mahāmati, is not proper for homeless monks.
- From eating [meat] arrogance is born, from arrogance erroneous imaginations issue, and from imagination is born greed; and for this reason refrain from eating [meat].
- There is no meat to be regarded as pure in three ways: not premeditated, not asked for, and not impelled; therefore, refrain from eating meat.
Mahāparinirvāṇa Sūtra (or Nirvana Sutra)
- As translated from the Chinese by Kosho Yamamoto (1973) and revised by Tony Page (2007). Full text online.
- From now on, I do not permit my sravaka disciples to eat meat. … One who eats meat kills the seed of great compassion. … I, from now on, tell my disciples to refrain from eating any kind of meat. O Kasyapa! When one eats meat, this gives out the smell of meat while one is walking, standing, sitting or reclining. People smell this and become fearful. This is as when one comes near a lion. One sees and smells the lion, and fear arises. O good man! When one eats garlic, the dirty smell is unbearable. … It is the same with one who eats meat. It is a similar situation with all people who, on smelling the meat, become afraid and entertain the thought of death. All living things in the water, on land and in the sky desert such a person and run away. They say that this person is their enemy.
- Chapter Seven: On the Four Aspects
- Behold now, Bhikkhus, I exhort you: All compounded things are subject to decay. Strive with diligence!
- Last words, as quoted in DN 16; Mahaparinibbana Sutta 6:8
- Variant translations:
- Mendicants, I now impress it upon you, the parts and powers of man must be dissolved; work out your own salvation with diligence.
- As quoted in Present Day Tracts on the Non-Christian Religions of the World (1887) by Sir William Muir, p. 24
- Now, then, monks, I exhort you: All fabrications are subject to decay. Bring about completion by being heedful.
- translated by Thanissaro Bhikkhu
- Behold now, bhikkhus, I exhort you: All compounded things are subject to vanish. Strive with earnestness!
- translated by Sister Vajira & Francis Story
- Even death is not to be feared by one who has lived wisely.
- As quoted in Wisdom for the Soul: Five Millennia of Prescriptions for Spiritual Healing (2006) edited by Larry Chang, p. 193
- This is actually a pithy modern-day 'summary' of the "Abhaya Sutta" (AN 4.184). It appears in "Buddha’s Little Instruction Book" by Jack Kornfield (p88).
- Let my skin and sinews and bones dry up, together with all the flesh and blood of my body! I welcome it! But I will not move from this spot until I have attained the supreme and final wisdom.
- The Jatka (From the Attainment of the Buddhaship. Also is in the Nirvana Sutta.)
- I will not take final Nirvana until I have nuns and female disciples who are accomplished…until I have laywomen followers…who will….teach the Dhamma
- as quoted by Dr Bettany Hughes Telegraph
- In all things, there is neither male nor female.
- Vimalakriti Sutra, as quoted by Dr Bettany Hughes Telegraph
- Whatever an enemy might do to an enemy, or a foe to a foe, the ill-directed mind can do to you even worse.
Whatever a mother, father or other kinsman might do for you, the well-directed mind can do for you even better.
- Pali Canon 42-43 Cittavagga The Mind.
- Monks, these two extremes ought not to be practiced by one who has gone forth from the household life. (What are the two?) There is addiction to indulgence of sense-pleasures, which is low, coarse, the way of ordinary people, unworthy, and unprofitable; and there is addiction to self-mortification, which is painful, unworthy, and unprofitable. Avoiding both these extremes, the Tathagata (the Perfect One) has realized the Middle Path; it gives vision, gives knowledge, and leads to calm, to insight, to enlightenment and to Nibbana. And what is that Middle Path realized by the Tathagata? ... It is the Noble Eightfold Path, and nothing else, namely: right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness and right concentration.
- In a world become blind,
I beat the drum of the Deathless.
Quotes about Buddha
- Truly did the Buddha seek truth, both in the living and in the dead. For this impermanence was only to suffer by the weight of the physical world, although indeed we were not, as the existence would succumb to form yet hath we been without such. To call unity onto abstraction by the utterance of a word, as no bond or bound could be placed upon thee for there was none to be had. The containment of contention was that of fear and thus the ego, merely relying on the surface to perceive weakness, though within us man could not restrain. Overcome the order by following on ones own path.
- Didymus the Hermit, in Selected Dissertations
- Sorted alphabetically by author or source
- The teachings of Buddha are eternal, but even then Buddha did not proclaim them to be infallible. The religion of Buddha has the capacity to change according to times, a quality which no other religion can claim to have … Now what is the basis of Buddhism? If you study carefully, you will see that Buddhism is based on reason. There is an element of flexibility inherent in it, which is not found in any other religion.
- Bhimrao Ramji Ambedkar, in The Buddha and His Dhamma (1957)
- The age in which true history appeared in India was one of great intellectual and spiritual ferment. Mystics and sophists of all kinds roamed through the Ganga Valley, all advocating some form of mental discipline and asceticism as a means to salvation; but the age of the Buddha, when many of the best minds were abandoning their homes and professions for a life of asceticism, was also a time of advance in commerce and politics. It produced not only philosophers and ascetics, but also merchant princes and men of action.
- A maṇi-jewel; magical jewel, which manifests whatever one wishes for (Skt. maṇi, cintā-maṇi, cintāmaṇi-ratna). According to one's desires, treasures, clothing and food can be manifested, while sickness and suffering can be removed, water can be purified, etc. It is a metaphor for the teachings and virtues of the Buddha. ... Said to be obtained from the dragon-king of the sea, or the head of the great fish, Makara, or the relics of a Buddha.
- The Digital Dictionary of Buddhism Ruyizhu entry
- For the first time in human history, the Buddha admonished, entreated and appealed to people not to hurt a living being, and it is not necessary to offer prayer, praise or sacrifice to gods. With all the eloquence at his command the Buddha vehemently proclaimed that gods are also in dire need of salvation themselves.
- Thomas William Rhys Davids, as quoted in Great Personalities on Buddhism (1965) by K. Sri Dhammananda, p. 109
- India was the motherland of our race, and Sanskrit the mother of Europe's languages: she was the mother of our philosophy; mother, through the Arabs, of much of our mathematics; mother, through the Buddha, of the ideals embodied in Christianity; mother, through the village community, of self-government and democracy. Mother India is in many ways the mother of us all.
- Will Durant, in The Case for India (1931)
- One of my sons, the eldest boy, accused me of being a follower of Buddha, and some of my Hindu countrymen also do not hesitate to accuse me of spreading Buddhistic teaching under the guise of Sanatana Hinduism.
I sympathize with my son's accusations and the accusations of my Hindu friends. And sometimes I feel even proud of being accused of being a follower of the Buddha, and I have no hesitation in declaring in the presence of this audience that I owe a great deal to the inspiration that I have derived from the life of the Enlightened One. Asia has a message for the whole world, if only it would live up to it. There is the imprint of Buddhistic influence on the whole of Asia, which includes India, China, Japan, Burma, Ceylon, and the Malay States. For Asia to be not for Asia but for the whole world, it has to re-learn the message of the Buddha and deliver it to the whole world. His love, his boundless love went out as much to the lower animal, to the lowest life as to human beings. And he insisted upon purity of life.
- Mahatma Gandhi, as quoted in With Gandhiji in Ceylon (1928) by Mahadev Haribhai Desai, p. 54
- The Buddha is a being who is totally free of all delusions and faults, who is endowed with all good qualities and has attained the wisdom eliminating the darkness of ignorance. The Dharma is the result of his enlightenment. After having achieved enlightenment, a Buddha teaches, and what he or she teaches is called the Dharma. The Sangha is made up of those who engage in the practice of the teachings given by the Buddha. . . . One of the benefits of refuge is that all of the misdeeds you have committed in the past can be purified, because taking refuge entails accepting the Buddha's guidance and following a path of virtuous action.
- Tenzin Gyatso, 14th Dalai Lama, in The Way to Freedom : Core Teachings of Tibetan Buddhism (1994)
- Now in this realm Buddha's speeches are a source and mine of quite unparalleled richness and depth. As soon as we cease to regard Buddha's teachings simply intellectually and acquiesce with a certain sympathy in the age-old Eastern concept of unity, if we allow Buddha to speak to us as vision, as image, as the awakened one, the perfect one, we find him, almost independently of the philosophic content and dogmatic kernel of his teachings, a great prototype of mankind. Whoever attentively reads a small number of the countless speeches of Buddha is soon aware of harmony in them, a quietude of soul, a smiling transcendence, a totally unshakeable firmness, but also invariable kindness, endless patience. As ways and means to the attainment of this holy quietude of soul, the speeches are full of advice, precepts, hints. The intellectual content of Buddha's teaching is only half his work, the other half is his life, his life as lived, as labour accomplished and action carried out. A training, a spiritual self training of the highest order was accomplished and is taught here, a training about which unthinking people who talk about "quietism" and "Hindu dreaminess" and the like in connection with Buddha have no conception; they deny him the cardinal Western virtue of activity. Instead Buddha accomplished a training for himself and his pupils, exercised a discipline, set up a goal, and produced results before which even the genuine heroes of European action can only feel awe.
- Political leaders are never leaders. For leaders we have to look to the Awakeners! Lao Tse, Buddha, Socrates, Jesus, Milarepa, Gurdjiev, Krishnamurti.
- Henry Miller, in My Bike & Other Friends (1977), p. 12
- For natures such as Jesus of Nazareth, Mohammed and Gautama Buddha is already the capacity of its openness for a world vision part of its application documents. With its virtues, experiences and abilities they belong to each post written out in the world with each interview to the most promising candidates and easy are erhalten.
- If we ask, for instance, whether the position of the electron remains the same, we must say 'no'; if we ask whether the electron's position changes with time, we must say 'no'; if we ask whether the electron is at rest, we must say 'no'; if we ask whether it is in motion, we must say 'no'. The Buddha has given such answers when interrogated as to the conditions of a man's self after his death; but they are not familiar answers for the tradition of seventeenth and eighteenth century science.
- J. Robert Oppenheimer, as quoted in The New Yorker (19 June 1954), p. 61
- The fundamental teachings of Gautama, as it is now being made plain to us by study of original sources, is clear and simple and in the closest harmony with modern ideas. It is beyond all disputes the achievement of one of the most penetrating intelligence the world has ever known. Buddhism has done more for the advance of world civilization and true culture than any other influence in the chronicles of mankind.
- The Buddha Is Nearer to Us You see clearly a man, simple, devout, lonely, battling for light, a vivid human personality, not a myth. Beneath a mass of miraculous fable I feel that there also was a man. He too, gave a message to mankind universal in its character. Many of our best modern ideas are in closest harmony with it. All the miseries and discontents of life are due, he taught, to selfishness. Selfishness takes three forms — one, the desire to satisfy the senses; second, the craving for immortality; and the third the desire for prosperity and worldliness. Before a man can become serene he must cease to live for his senses or himself. Then he merges into a greater being. Buddha in a different language called men to self-forgetfulness five hundred years before Christ. In some ways he was near to us and our needs. Buddha was more lucid upon our individual importance in service than Christ, and less ambiguous upon the question of personal immortality.
- The Buddha's First Sermon as translated by Sanderson Beck (1996)
- Access to Insight: Readings in Theravada Buddhism
- DharmaNet International
- The Life of Buddha
- Vipassanā Fellowship
- Vipassanā Meditation Website
- Quotes from Buddhist texts and pictures
- Buddha Quotes