Buddha Dhamma Talks & Quotes

Saṁyutta Nikāya SN 1.13 Natthiputtasamasutta: None Equal to That for a Son SN 1.13 Natthiputtasamasutta: None Equal to That for a Son Thus have I heard. On one occasion the Blessed One was dwelling at Savatthi in Jeta’s Grove, Anathapiṇḍika’s Park. Then, when the night had advanced, a certain devatā of stunning beauty, illuminating the entire Jeta’s Grove, approached the Blessed One. Having approached, he paid homage to the Blessed One and stood to one side. Standing to one side, that devatā recited this verse in the presence of the Blessed One:

“There is no affection like that for a son, No wealth equal to cattle, There is no light like the sun, Among the waters the ocean is supreme.”

The Blessed One:

“There is no affection like that for oneself, No wealth equal to grain, There is no light like wisdom, Among the waters the rain is supreme.”

https://suttacentral.net/sn1.13/en/bodhi?lang=en&reference=none&highlight=false

Aṅguttara Nikāya AN 6.107 Rāgasutta: Greed “Mendicants, there are these three things. What three? Greed, hate, and delusion. These are the three things. To give up these three things you should develop three things. What three? You should develop the perception of ugliness to give up greed, love to give up hate, and wisdom to give up delusion. These are the three things you should develop to give up those three things.” https://suttacentral.net/an6.107/en/sujato?lang=en&layout=plain&reference=none&notes=asterisk&highlight=false&script=latin

Saṁyutta Nikāya SN 46.45 Paññavantasutta: Wise “Sir they speak of a person who is ‘wise, no idiot’. How is a person who is wise, no idiot defined?” “Mendicant, they’re called wise, no idiot because they’ve developed and cultivated the seven awakening factors. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. They’re called wise, no idiot because they’ve developed and cultivated these seven awakening factors.” https://suttacentral.net/sn46.45/en/sujato?lang=en&layout=plain&reference=none&notes=asterisk&highlight=false&script=latin

Dhammapada chapter 20 Maggavagga Dhp 282 from… Maggavagga: The Path Wisdom springs from meditation; without meditation wisdom wanes. Having known these two paths of progress and decline, let a man so conduct himself that his wisdom may increase. https://accesstoinsight.org/tipitaka/kn/dhp/dhp.20.budd.html

Saṁyutta Nikāya SN 48.9 Paṭhamavibhaṅgasutta: Analysis (1st) “Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. And what is the faculty of faith? It’s when a noble disciple has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ This is called the faculty of faith. And what is the faculty of energy? It’s when a noble disciple lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. This is called the faculty of energy. And what is the faculty of mindfulness? It’s when a noble disciple is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago. This is called the faculty of mindfulness. And what is the faculty of immersion? It’s when a noble disciple, relying on letting go, gains immersion, gains unification of mind. This is called the faculty of immersion. And what is the faculty of wisdom? It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This is called the faculty of wisdom. These are the five faculties.” https://suttacentral.net/sn48.9/en/sujato?lang=en&layout=plain&reference=none&notes=asterisk&highlight=false&script=latin

Aṅguttaranikāya AN 9.25 Paññāsutta: Consolidated by Wisdom “Mendicants, when a mendicant’s mind has been well consolidated with wisdom it’s appropriate for them to say: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.”’ “And how is a mendicant’s mind well consolidated with wisdom? The mind is well consolidated with wisdom when they know: ‘My mind is without greed.’ … ‘My mind is without hate.’ … ‘My mind is without delusion.’ … ‘My mind is not liable to become greedy.’ … ‘My mind is not liable to become hateful.’ … ‘My mind is not liable to become deluded.’ … ‘My mind is not liable to return to rebirth in the sensual realm.’ … ‘My mind is not liable to return to rebirth in the realm of luminous form.’ … ‘My mind is not liable to return to rebirth in the formless realm.’ “When a mendicant’s mind has been well consolidated with wisdom it’s appropriate for them to say: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.”’” https://suttacentral.net/an9.25/en/sujato?lang=en&layout=plain&reference=none&notes=asterisk&highlight=false&script=latin

Itivuttaka: The Buddha’s Sayings The Section of the Twos Iti 41 Paññāparihīnasutta: Deprived of Wisdom This was said by the Lord, said by the Arahant, so I heard: “Bhikkhus, those beings are thoroughly deprived who are deprived of noble wisdom. They live in discomfort even here and now, with vexation, trouble, and distress, and when the body perishes at death a bad bourn is to be expected. “Those beings are not deprived who are not deprived of noble wisdom. They live in comfort here and now, without vexation, trouble, or distress, and when the body perishes at death a good bourn is to be expected.” This is the meaning of what the Lord said. So in regard to this it was said:

See the world with its devas, Destitute of wisdom, Established in name-and-form, Conceiving this to be the truth. Wisdom which leads to penetration Is the best thing in the world; By this one completely understands The ending of both birth and being. Devas and human beings hold dear Those awakened ones ever mindful, Possessing joyous wisdom, Bearing their final bodies.

This too is the meaning of what was said by the Lord, so I heard. https://suttacentral.net/iti41/en/ireland?lang=en&reference=none&highlight=false

The Mystery of Mes Aynak This is a very fine examination of the site of Mes Aynak in Afghanistan, which once sat at the center of a Buddhist city that was part of a network of centers throughout Asia, connecting civilisations across vast distances. The video is organised into 11 chapters which examine every aspect of the site, from its positioning, its interaction with the community, its connection across territories, its legacy and its possible futures. The video was made by the Buddhist Legacy channel, and is another of their in-depth looks at Buddhist histories throughout Asia, all the artwork in AI made (there must be over 200 illustrations used), and it has a relentless AI voice-over, which is a bit tiring, at least for me. But the research, ideas discussed and conclusions are top-notch, which largely offsets its failings. Certainly if you have heard of the site, but never really knew much about it, this will give you a good idea about it, and also explain the various considerations that go into its preservation or destruction. https://dharma-documentaries.net/the-mystery-of-mes-aynak

Dhammapada Dhp 81–82 From… Paṇḍitavagga: he Astute

As the wind cannot stir a solid mass of rock, so too blame and praise do not affect the wise. Like a deep lake, clear and unclouded, so clear are the astute when they hear the teachings.

https://suttacentral.net/dhp76-89/en/sujato?lang=en&layout=plain&reference=none&notes=asterisk&highlight=false&script=latin

A Mind Free From Hatred Truly, we live happily, free from hatred among the hateful; among those who are hostile, we dwell free from hostility. Truly, we live happily, untroubled among the troubled; among those who are afflicted, we dwell free from affliction. Truly, we live happily, unworried among the restless; among those who are anxious, we dwell without anxious striving. Truly, we live happily, we who possess no impediments; we shall be nourished by joy, like the radiant gods. - Buddha, Dhammapada (Sukha Vagga) https://www.wordsofthebuddha.org/dhp197-208

Topic: Monastics and monastic life Udāna Ud 2.10 Bhaddiyasutta: With Bhaddiya So I have heard. At one time the Buddha was staying near Anupiya in a mango grove. Now at that time, Venerable Bhaddiya son of Kāḷīgodhā, even in the wilderness, at the foot of a tree, or in an empty dwelling, frequently expressed this heartfelt sentiment: “Oh, what bliss! Oh, what bliss!” Several mendicants heard him and thought, “Without a doubt, Venerable Bhaddiya leads the spiritual life dissatisfied. It’s when recalling the pleasures of royalty he formerly enjoyed as a lay person that, even in the wilderness, at the foot of a tree, or in an empty dwelling, he frequently expresses this heartfelt sentiment: ‘Oh, what bliss! Oh, what bliss!’” Then those mendicants went up to the Buddha, bowed, sat down to one side, and told him what was happening. So the Buddha addressed a certain monk, “Please, monk, in my name tell the mendicant Bhaddiya that the teacher summons him.” “Yes, sir,” that monk replied. He went to Bhaddiya and said to him, “Reverend Bhaddiya, the teacher summons you.” “Yes, reverend,” Bhaddiya replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him: “Is it really true, Bhaddiya, that even in the wilderness, at the foot of a tree, or in an empty dwelling, you frequently express this heartfelt sentiment: ‘Oh, what bliss! Oh, what bliss!’?” “Yes, sir.” “But why do you say this?” “Formerly, as a lay person ruling the land, my guard was well organized within and without the royal compound, within and without the city, and within and without the country. But although I was guarded and defended in this way, I remained fearful, scared, suspicious, and nervous. But these days, even when alone in the wilderness, at the foot of a tree, or in an empty dwelling, I’m not fearful, scared, suspicious, or nervous. I live relaxed, unruffled, surviving on charity, my heart free as a wild deer. It is for this reason that, even in the wilderness, at the foot of a tree, or in an empty dwelling, I frequently expressed this heartfelt sentiment: ‘Oh, what bliss! Oh, what bliss!’” Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

“They who hide no anger within, gone beyond any kind of existence; happy, free from fear and sorrow— even the gods can’t see them.”

https://suttacentral.net/ud2.10/en/sujato?lang=en&layout=plain&reference=none&notes=asterisk&highlight=false&script=latin

Aṅguttaranikāya AN 4.245 Sikkhānisaṁsasutta: The Benefits of Training “Mendicants, this spiritual life is lived with training as its benefit, with wisdom as its overseer, with freedom as its core, and with mindfulness as its ruler. And how is training its benefit? Firstly, I laid down for my disciples the training that deals with supplementary regulations in order to inspire confidence in those without it and to increase confidence in those who have it. They undertake whatever supplementary regulations I have laid down, keeping them unbroken, impeccable, spotless, and unmarred. Furthermore, I laid down for my disciples the training that deals with the fundamentals of the spiritual life in order to rightly end suffering in every way. They undertake whatever training that deals with the fundamentals of the spiritual life I have laid down, keeping it unbroken, impeccable, spotless, and unmarred. That’s how training is its benefit. And how is wisdom its overseer? I taught the Dhamma to my disciples in order to rightly end suffering in every way. They examine with wisdom any teachings I taught them. That’s how wisdom is its overseer. And how is freedom its core? I taught the Dhamma to my disciples in order to rightly end suffering in every way. They experience through freedom any teachings I taught them. That’s how freedom is its core. And how is mindfulness its ruler? Mindfulness is well established in oneself: ‘In this way I’ll fulfill the training dealing with supplementary regulations, or support with wisdom in every situation the training dealing with supplementary regulations I’ve already fulfilled.’ Mindfulness is well established in oneself: ‘In this way I’ll fulfill the training dealing with the fundamentals of the spiritual life, or support with wisdom in every situation the training dealing with the fundamentals of the spiritual life I’ve already fulfilled.’ Mindfulness is well established in oneself: ‘In this way I’ll examine with wisdom the teaching that I haven’t yet examined, or support with wisdom in every situation the teaching I’ve already examined.’ Mindfulness is well established in oneself: ‘In this way I’ll experience through freedom the teaching that I haven’t yet experienced, or support with wisdom in every situation the teaching I’ve already experienced.’ That’s how mindfulness is its ruler. ‘This spiritual life is lived with training as its benefit, with wisdom as its overseer, with freedom as its core, and with mindfulness as its ruler.’ That’s what I said, and this is why I said it.” https://mail.yahoo.com/d/folders/758/messages/236500?.intl=sg&.lang=en-SG&guce_referrer=aHR0cHM6Ly9sb2dpbi55YWhvby5jb20v&guce_referrer_sig=AQAAAHrVxsQKDELaifkYUsDlfow5DmG2j14s9L9RhrTyZXbtZml5N7VpspUr57eMWozei-Yv6esLHUxpjBdS5m0elSeLTX2oWHZOnZHRRfcK-PAsWXhbyXZR5Ot2-xMW1KrKzxP1bTAjs_ZJf04-AbtncRZvfV1d74skmLO3ikQbZE0g

Mindfulness does not mean having no emotions. It means not becoming lost in them. A person with mindfulness does not necessarily stop feeling anger, sadness, fear, or disappointment. The feelings still arise. What changes is that we recognize the emotion while it is happening. When anger arises—we know there is anger. When fear arises—we know there is fear. When sadness arises—we know there is sadness. There is no need to immediately push the emotion away, and there is no need to obey everything it tells us to do. Because emotions arise—and they can change. Anger may arise, but we do not have to speak out of anger. Fear may arise, but we do not have to make decisions out of fear. Sadness may arise, but we do not have to drown in it. So mindfulness does not make life free from emotional waves. Instead, it helps us recognize: “This is an emotion arising right now. It is not the whole of who I am.” When we can see an emotion without immediately becoming identified with it, the mind has more space to choose how to respond with wisdom. Training the mind is not about eliminating emotions. It is about not allowing emotions to take the driver’s seat in our life. — Under the Shade of Dhamma

The body grows older day by day, and illness arises. I will not be able to remain with you for very long, my children. Do not cling to this body of mine. Do not cling to my form and name. Instead, hold firmly to the Dhamma teachings I have shared with you—teachings that are true and noble, the teachings of the Buddha. Let them be your refuge. Bring them into your own heart. Practise little by little. Do not stop. Do not rush. One day, you will reach the other shore. — Luang Pu Jue Phanthamutto