Quotes About Buddha

We must learn from the sermons of Christ, the wisdom of Laotzu, the teachings of Buddha.

You yourself can be god. You really are that, in fact. You, yourself, are reality. You, yourself, are buddha. (p. 18)

Silence is the Buddha's greatest expression. It's the Buddha's great teaching, what the Hindus call "You are That" in the Upanishads. "You are the ultimate reality. You are God!" the Hindus boldly declare. But the Buddha's way of affirming that fact is by being silent, because if you are that, after all, if you are what the theists think is God, you already know it yourself. (p. 15)

The Buddha challenged the idea of an immutable soul. He said nothing about the mutable soul, and its survival, though his successors in most streams of Buddhism have had a lot to say on this subject. For all their words, the question of what happens when one dies remains a mystery.

There is a perennial classical question that asks which part of the motorcycle, which grain of sand in which pile, is the Buddha. Obviously to ask that question is to look in the wrong direction, for the Buddha is everywhere. But just as obviously to ask the question is to look in the right direction, for the Buddha is everwhere.

To discover a metaphysical relationship between Quality and the Buddha at some mountaintop of personal experience is very spectacular. And very unimportant. If that were all this Chautauqua was about I should be dismissed. What's important is the relevance of such a discovery to all the valleys of this world, and all the dull, dreary jobs and monotonous years that await all of us in them.

The Buddha, the Godhead, resides quite as comfortably in the circuits of a digital computer or the gears of a cycle transmission as he does at the top of a mountain or in the petals of a flower. To think otherwise is to demean the Buddha—which is to demean oneself.

I just think that their flight from and hatred of technology is self-defeating. The Buddha, the Godhead, resides quite as comfortably in the circuits of a digital computer or the gears of a cycle transmission as he does at the top of a mountain or in the petals of a flower. To think otherwise is to demean the Buddha—which is to demean oneself. That is what I want to talk about in this Chautauqua.

Il Buddha, il Divino, dimora nel circuito di un calcolatore o negli ingranaggi del cambio di una moto con lo stesso agio che in cima a una montagna o nei petali di un fiore.

The Buddha, the Godhead, resides quite as comfortably in the circuits of a digital computer or the gears of a cycle transmission as he does at the top of a mountain or in the petals of a flower. To think otherwise is to demean the Buddha—which is to demean oneself. That is what I want to talk about in this Chautauqua.

But now we have with us some concepts that greatly alter the whole understanding of things. Quality is the Buddha. Quality is scientific reality. Quality is the goal of Art. It remains to work these concepts into a practical, down-to-earth context, and for this there is nothing more practical or down-to-earth than what I have been talking about all along—the repair of an old motorcycle.

Try to be mindful, and let things take their natural course. Then your mind will become still in any surroundings, like a clear forest pool. All kinds of wonderful, rare animals will come to drink at the pool, and you will clearly see the nature of all things. You will see many strange and wonderful things come and go, but you will be still. This is the happiness of the Buddha. —Ajahn Chah

Basically, though, there is just one teaching—the Four Noble Truths—and all of the Buddha's other teachings fit within that framework: there is suffering; there is a cause for that suffering; there is an end to it, and there is a means to that end.

Suffering, if it does not diminish love, will transport us to the furthest shore.

First you understand the Dhamma with your thoughts. If you begin to understand it, you will practice it. And if you practice it, you will begin to see it, you are the Dhamma and you have the joy of the Buddha.

Anyone can build a house of wood and bricks, but the Buddha taught us that sort of home is not our real home. It's a home in the world and it follows the ways of the world. Our real home is inner peace.

The Buddha spoke of nirvana, which means oblivion of individual identity, but Krishna speaks of brahma-nirvana as an expansion of the mind (brahmana) that leads to liberation (moksha) while ironically also enabling union (yoga), indicating a shift away from monastic isolationism. That

Buddha began to spread his philosophy, which propagated that all sorrows arise from desire; so to end sorrow, one must give up desire. The sanyas tradition, renunciation of material life, took root in a big way.

In Buddhist literature, we are told the story of the hamsa who was shot dead in front of the Buddha by a hunter. The Buddha looked at the hunter and asked, 'Can you bring it back to life?' The hunter replied, 'No, I cannot.' The Buddha then said, 'If you cannot give life, what gives you the right to take life?

To study the Buddha Way is to study the self. To study the self is to forget the self. To forget the self is to be actualized by myriad things. When actualized by myriad things, your body and mind as well as the bodies and minds of others drop away. No trace of enlightenment remains, and this no-trace continues endlessly.

It is like a lake of crystal clear, cool, delicious water. Beautiful, surrounded by good shores, but lying in a savage region. No one can drink from it or bathe in it, or make any use of it at all. Such are the riches of a miser." But if a generous man acquires great wealth, the Buddha said: "His case is like that of the beautiful lake I spoke of, but now it lies near a village or

Radical Acceptance: Embracing Your Life with the Heart of a Buddha.

Neither my life of luxury in the palace -nor- my life as ascetic in the forest were ways to enlightenment.

There is only one way—taught by the Buddha, by Jesus, by the Stoics, by Master Eckhart—to truly overcome the fear of dying, and that way is by not hanging onto life, not experiencing life as a possession. The fear of dying is not truly what it seems to be: the fear of stopping living. Death does not concern us, Epicurus said, "since while we are, death is not yet here; but when death is here we are no more" (Diogenes