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Sutra Quotes

Browse 9 quotes about Sutra.

Sutra Quotes

“The Pāli term for "feeling" is vedanā, derived from the verb vedeti, which means both "to feel" and "to know". In its usage in the discourses, vedanā comprises both bodily and mental feelings. Vedanā does not include "emotion" in its range of meaning. Although emotions arise depending on the initial input provided by feeling, they are more complex mental phenomena than bare feeling itself and are therefore rather the domain of the next [third] satipaṭṭhāna, contemplation of states of mind.”

EmotionMeditationBuddhismFeelingSutra
Book:Satipaṭṭhāna: The Direct Path to Realization
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“Suppose a man threw into the sea a yoke with one hole in it, and the east wind carried it to the west, and the west wind carried it to the east, and the north wind carried it to the south, and the south wind carried it to the north. Suppose there were a blind turtle that came up once at the end of each century. What do you think, bhikkhus? Would that blind turtle put his neck into that yoke with one hole in it?" "He might, venerable sir, sometime or other at the end of a long period." "Bhikkhus, the blind turtle would sooner put his neck into that yoke with a single hole in it than a fool, once gone to perdition, would take to regain the human state, I say. Why is that? Because there is no practising of the Dhamma there, no practising of what is righteous, no doing of what is wholesome, no performance of merit. There mutual devouring prevails, and the slaughter of the weak.”

HellBuddhismRebirthDharmaSutraBālapaṇḍita
Book:The Middle Length Discourses of the Buddha: A Translation of the Majjhima Nikaya
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“Gyo 行 ('practice' and also 'to practice') is what monks undergo in their training inside the temple; it's an ordeal, a trial to be mastered. And it never ends. You practice; you reach a new level; and then you practice again.”

HeartBuddhismSutra
Book:Finding the Heart Sutra: Guided by a Magician, an Art Collector and Buddhist Sages from Tibet to Japan
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“Sunyata, in contrast to rupa, is the realm of pure spirituality, hovering beyond everything material. It's quiet, pure, empty. It's the nothingness that seems to be at the core of subatomic particles; it's the big blank that's left at the moment of death.”

HeartBuddhismSutra
Book:Finding the Heart Sutra: Guided by a Magician, an Art Collector and Buddhist Sages from Tibet to Japan
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“Sutra: Moreover, Subhuti, this Dharma is level and equal, with no high or low. Therefore it is called Anuttarasamyaksambodhi. To cultivate all good dharmas with no self, no others, no living beings and no life is to obtain Anuttarasamyaksambodhi. Subhuti, good dharmas are spoken of by the Tathagata as no good dharmas. Therefore they are called good dharmas.”

SpiritualityBuddhismEnlightenmentSutra
Book:A General Explanation of the Vajra Prajna Paramita (Diamond) Sutra
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“We even, at the worst, reach the state for which Buddhism, in the East presents most ably the case: as in the West, does James Thomson (B.V.) in The City of Dreadful Night ; we come to wish for—or, more truly to think that we wish for "blest Nirvana's sinless stainless Peace" (or some such twaddle—thank God I can't recall Arnold's mawkish and unmanly phrase!) and B.V.'s "Dateless oblivion and divine repose." I insist on the "think that you wish," because, if the real You did really wish the real That, you could never have come to exist at all! ("But I don't exist."—"I know—let's get on!") Note, please, how sophistically unconvincing are the Buddhist theories of how we ever got into this mess. First cause: Ignorance. Way out, then, knowledge. O.K., that implies a knower, a thing known—and so on and so forth, through all the Three Waste Paper Baskets of the Law; analysed, it turns out to be nonsense all dolled up to look like thinking. And there is no genuine explanation of the origin of the Will to be. How different, how simple, how self-evident, is the doctrine of The Book of the Law !”

ExistenceBuddhismNirvanaThelema1945True WillSutraDependent Origination
Book:Magick Without Tears
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“Refutations of the views of inherently existent production are not just refutations of rival systems but should be taken as a branch of the process of overcoming one's own innate sense that things are inherently produced. The innate non-analytical intellect does not conceive cause and effect to be either the same, or inherently different, or both, or neither; however, if the objects that the intellect misconceives as inherently existent did in fact inherently exist, they would necessarily exist in one of these four ways. Thus, through eliminating these four possibilities, the inherently existent products that are the objects of this innate ignorance are shown to be non-existent. By attacking in this way the falsely conceived object, the falsely conceiving subject is gradually overcome. The false subject is removed by overcoming belief in the false object.”

BuddhismEmptinessRefutationSutra
Book:Meditation on Emptiness
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“The term satipaṭṭhāna can be explained as a compound of sati, "mindfulness" or "awareness", and upaṭṭhāna, with the u of the latter term dropped by vowel elision. The Pāli term upaṭṭhāna literally means "placing near", and in the present context refers to a particular way of "being present" and "attending" to something with mindfulness. In the discourses [of the Buddha], the corresponding verb upaṭṭhahati often denotes various nuances of "being present", or else "attending". Understood in this way, "satipaṭṭhāna" means that sati "stands by", in the sense of being present; sati is "ready at hand", in the sense of attending to the current situation. Satipaṭṭhāna can then be translated as "presence of mindfulness" or as "attending with mindfulness." The commentaries, however, derive satipaṭṭhāna from the word "foundation" or "cause" (paṭṭhāna). This seems unlikely, since in the discourses contained in the Pāli canon the corresponding verb paṭṭhahati never occurs together with sati. Moreover, the noun paṭṭhāna is not found at all in the early discourses, but comes into use only in the historically later Abhidhamma and the commentaries. In contrast, the discourses frequently relate sati to the verb upaṭṭhahati, indicating that "presence" (upaṭṭhāna) is the etymologically correct derivation. In fact, the equivalent Sanskrit term is smṛtyupasthāna, which shows that upasthāna, or its Pāli equivalent upaṭṭhāna, is the correct choice for the compound.”

MeditationBuddhismMindfulnessTranslationSanskritEtymology2004SutraPaliSutta
Book:Satipaṭṭhāna: The Direct Path to Realization
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