Quotes About Buddhism

The discourses that make up the different Nik?yas are all regarded as buddhavacana, but not all of them are spoken by Gotama. The "word of the Buddha," therefore, refers to whatever is well said, to any utterance that accords with and supports the practice of the dharma, irrespective of who utters it.

For me, Buddhism is like a living organism. If it is to flourish outside self-enclosed ghettos of believers, it will have to meet the challenge of understanding, interacting with, and adapting to an environment that is strikingly different from those in which it has evolved.

First and foremost the Buddha taught a method ("dharma practice") rather than another "-ism." The dharma is not something to believe in but something to do.

A secular approach to Buddhism is thus concerned with how the dharma can enable humans and other living beings to flourish in this biosphere, not in a hypothetical afterlife. Rather than emphasizing personal enlightenment and liberation, it is grounded in a deeply felt concern and compassion for the suffering of all those with whom we share this earth.

these practices began to yield unorthodox results. Meditation on impermanence, suffering, and no-self, for example, did not—as the Buddha insisted it would—lead me to disenchantment, dispassion, and a resolve not to be born again but to an ever-deepening awareness of life's infinitely poignant beauty.

one can either believe in rebirth or not believe in it. But there is a third alternative: that of agnosticism—to acknowledge in all honesty that one does not know. One does not have either to assert it or to deny it; one neither has to adopt the literal versions presented by tradition nor fall into the other extreme of believing that death is a final annihilatio? This, I feel, could provide a good Buddhist middle way for approaching the issue today.

How the Swans Came to the Lake: A Narrative History of Buddhism in America by Rick Fields (Boston: Shambhala, 1981), and my The Awakening of the West: The Encounter of Buddhism and Western

The Four are presented in that order because that is the order in which they occur as tasks to be performed: fully knowing suffering leads to the letting go of craving, which leads to experiencing its cessation, which leads to the cultivation of the path.

He has no interest in pursuing an abstract argument to demonstrate a purely theoretical truth. His practical reason is ethical. Its first principle could be stated thus: Do no evil, Take up what is good, Purify the mind— This is the teaching of buddhas.11 In seeing conditioned arising as a "ground," Gotama implies that insight into conditionality provides "grounds" on which to act.

For a while I hoped that Buddhism Without Beliefs might stimulate more public debate and inquiry among Buddhists about these issues, but this did not happen. Instead, it revealed a fault line in the nascent Western Buddhist community between traditionalists, for whom such doctrines are non-negotiable truths, and liberals, like myself, who tend to see them more as contingent products of historical circumstance.

Europe learned that Buddhism was "a Babylon of doctrines so intricate that no one can understand it properly, or describe it.

Above all, secular Buddhism is something to do, not something to believe i? This pragmatism is evident in many of the classic parables: the poisoned arrow, the city, the raft—as well as in the Buddha's presentation of the four noble truths as a range of tasks to be performed rather than a set of propositions to be affirmed.

An agnostic Buddhist would not regard the Dharma as a source of answers to questions of where we came from, where we are going, what happens after death. He would seek such knowledge in the appropriate domains: astrophysics, evolutionary biology, neuroscience, etc.

Gotama did for the self what Copernicus did for the earth: he put it in its rightful place, despite its continuing to appear just as it did before. Gotama no more rejected the existence of the self than Copernicus rejected the existence of the earth. Instead, rather than regarding it as a fixed, non-contingent point around which everything else turned, he recognized that each self was a fluid, contingent process just like everything else.

If Buddhists choose to model their lives on the liberated arahant—or the idealized Mahayana bodhisattva, for that matter—rather than follow the example of Gotama, then I wonder how Buddhism will find a compelling voice to address the pressing issues of our world today.

be done if we are to make the shift from a belief-based Buddhism (version 1.0) to a praxis-based Buddhism (version 2.0). We have to train ourselves to the point where on hearing or reading a text from the canon our initial response is no longer "Is that true?" but "Does this work?

Just as there are four nucleobases (cytosine, guanine, adenine, and thymine) that make up DNA, the nucleic acid that contains the genetic instructions for all living organisms, one might say that suffering, arising, ceasing, and path are the four nucleobases that make up the dharma, the body of instructive ideas, values, and practices that give rise to all forms of Buddhism.

I like to think of dharma practice today as venturing into a world of imagination, one in which each individual seeks to articulate a vision in terms of the particular needs of his or her own situatio? Buddhism would then become less and less the preserve of an institution, and more and more an experience that is owned by ordinary people in ordinary communities.

For Buddha, attachments are like a game of roulette in which someone else spins the wheel and the game is rigged: The more you play, the more you lose. The only way to win is to step away from the table. And the only way to step away, to make yourself not react to the ups and downs of life, is to meditate and tame the mind. Although you give up the pleasures of winning, you also give up the larger pains of losing.

la extinción del deseo no es sólo el ideal de santurrones puritanos, sino de personas que han reflexionado mucho sobre la condición humana, como los budistas.

Two of Epicurus's early influences, Democritus and Pyrrho, had actually journeyed all the way to what is now India, where they had encountered Buddhism in the schools of the gymnosophists

Gould's sunbird landed on the crown of a nearby hemlock. In the brilliant mountain light, its burgundy mantle and back set off its bright yellow rump and belly, highlighted by a long blue tail. The Buddhists say that attachment to beauty is one of the false perceptions humans hold. We, however, suspended Mincha's Buddhist instruction at such moments and wallowed in our attachment. Over

I asked Mincha if he would like to be reincarnated as the beautiful scarlet minivet. Mincha paused for a moment and then pointed out how many insects a minivet consumes in its lifetime. "Killing other creatures causes pain in the world. So from a Buddhist perspective, we must say that the minivet is not to be envied." Besides, he related, there are 500 rebirths separating birds and humans, so a bird rebirth would be a big setback from enlightenment. Back

Many spiritual teachers - in Buddhism, in Islam - have talked about first-hand experience of the world as an important part of the path to wisdom, to enlightenment.