Patience Buddha Quotes

‎Imagine that every person in the world is enlightened but you. They are all your teachers, each doing just the right things to help you learn perfect patience, perfect wisdom, perfect compassion.

Why should we place Christ at the top and summit of the human race? Was he kinder, more forgiving, more self-sacrificing than Buddha? Was he wiser, did he meet death with more perfect calmness, than Socrates? Was he more patient, more charitable, than Epictetus? Was he a greater philosopher, a deeper thinker, than Epicurus? In what respect was he the superior of Zoroaster? Was he gentler than Lao-tsze, more universal than Confucius? Were his ideas of human rights and duties superior to those of Zeno? Did he express grander truths than Cicero? Was his mind subtler than Spinoza’s? Was his brain equal to Kepler’s or Newton’s? Was he grander in death – a sublimer martyr than Bruno? Was he in intelligence, in the force and beauty of expression, in breadth and scope of thought, in wealth of illustration, in aptness of comparison, in knowledge of the human brain and heart, of all passions, hopes and fears, the equal of Shakespeare, the greatest of the human race?

to me a mountain is a buddha. think of the patience, hundreds of thousands of years just sittin there bein perfectly perfectly silent and like praying for all living creatures in that silence and just waitin for us to stop all our frettin and foolin." japhy got out the tea, chinese tea, and sprinkled some in the tin pot, and had the fire going meanwhile...and pretty soon the water was boiling and he poured it out steaming into the tin pot and we had cups of tea with our tin cups... "remember that book i told you about the first sip is joy and the second is gladness, the third is serenity, the fourth is madness, the fifth is ecstasy.

Patience is the highest asceticism.

It almost seems as though this roiling world is conspiring to test our patience at every turn. In fact, it is. With this in mind, we would be wise to look on our imperfect environment as a teacher rather than an antagonist. It constantly shows us that we need to be patient on an ongoing basis, not just every now and then, if we´re going to realize true inner peace, happiness, and fulfillment.

Sometimes it's better to be kind than to be right. We do not need an intelligent mind that speaks, but a patient heart that listens. You will not be punished for your anger, you will be punished by your anger.

Patience from a Buddhist perspective is not a "wait and see" attitude, but rather one of "just be there"... Patience can also be based on not expecting anything.Think of patience as an act of being open to whatever comes your way. When you begin to solidify expectations, you get frustrated because they are not met in the way you had hoped... With no set idea of how something is supposed to be, it is hard to get stuck on things not happening in the time frame you desired. Instead, you are just being there, open to the possibilities of your life.

When people used to complain to the Buddha that they were upset, telling him, "Our children upset us; our partner agitates us," his simple reply would be, "You are not upset because of your children or your partner; you are upset because you are upsettable.

Yeah man, you know to me a mountain is a Buddha. Think of the patience, hundreds of thousands of years just sittin there bein perfectly perfectly silent and like praying for all living creatures in that silence and just waitin for us to stop all our frettin and foolin.

Now the mountains were getting that pink tinge, I mean the rocks, they were just solid rock covered with the atoms of dust accumulated there since beginningless time. In fact I was afraid of those jagged monstrosities all around and over our heads. "They're so silent!" I said. "Yeah man, you know to me a mountain is a Buddha. Think of the patience, hundreds of thousands of years just sitting there bein perfectly perfectly silent and like praying for all living creatures in that silence and just waitin for us to stop all our frettin and foolin.

You know to me a mountain is a Buddha. Think of the patience, hundreds of thousands of years just sittin there bein perfectly silent and like praying for all living creatures in that silence and just waitin for us to stop all our frettin and foolin.

Human qualities and emotions like love, charity, compassion, tolerance, patience, friendship, desire, hatred, ill-will, ignorance, conceit, etc., need no sectarian labels; they belong to no particular religion.

He didn’t lead anyone on, or make any promises. Instead he conveyed a sense of calm and equanimity, like a man who had banished from his life all superfluous sentiment, all longings and all patience for the nonessential. He was like Yoda, Buddha and the Gladiator all rolled into one.

They’re so silent!” I said. “Yeah man, you know to me a mountain is a Buddha. Think of the patience, hundreds of thousands of years just sittin there bein perfectly perfectly silent and like praying for all living creatures in that silence and just waitin for us to stop all our frettin and foolin.

A genius is a person who is more observant and has more patience.

Yeah man, you know to me a mountain is a Buddha. Think of the patience, hundreds of thousands of years just sitting there bein perfectly perfectly silent and like praying for all living creatures in that silence and just waitin for us to stop all our frettin and foolin.

When I run after what I think I want, my days are a furnace of distress and anxiety; If I sit in my own place of patience, what I need flows to me, and without any pain. From this I understand that what I want also wants me, is looking for me and attracting me. There is a great secret in this for anyone who can grasp it.

Suppose the Buddha gave similarly detailed instructions for using parenting as practice. It would be a nearly identical teaching. We would be instructed to be as mindful of our children’s bodies as we are of our own. To be aware as they walk and eat and go to the bathroom. Then, instead of sitting up all night in meditation, we can sit up mindfully all night when our children are sick. We can be mindful when they’re afraid and when it’s time to hold them or comfort them with loving-kindness and compassion. We can practice patience and surrender. We can become aware of our own reactions and grasping. We can learn to let go over and over and over again as our children age. This is giving generously to the garden of the next generation, for giving and awareness is the path of awakening.

Happy Shree Krishna Janmastami. Shree Krishna has 16 kalas and Ram has 12 Kalas, Ram hide 2 kalas because he killed Ravan. Buddha has 9 Kalas and Shreeom Surye Shiva has 25 Kalas. We all are one world human family even though we must tell the truth knowledge for the peaceful and better world. Name of the Kalas of Shreeom Surye Shiva 1. Kirpa – Compassion 2. Dhriti – Spiritual patience 3. Kshama – Forgiveness 4. Dandaneethi – Justice 5. Samatwa – Impartiality 6. Bhagamalini Dharma – Detachment, lordliness , righteousness , glory , beauty , omniscience. 7. Tapasya – Meditation and piritual powers 8. Jvalita – Invincibility possible 9. Samaah – Beneficience, bestower of all wealth in the world and nature. 10. Saundarjyamaya Aatma – Very beautiful soul 11. Kumaarii Sansaara – Best of miss world and Mr. world 12. Sangitajna – Best of singers 13. Neetibadi – Embodiment of honesty 14. Satyabadi – Truth itself 15. Sarvagnata – Perfect master of all intellengence. 16. Sarvaniyanta – Controller of all 17. Duhkhajihasa- Wish to avoid pain and sarrow as well as stress and axiety 18. Svasanvedana Gyaana- Understanding the noble knowledge 19. Gyaana and Achara- Knowledge and conduct 20. Nyaayyam Padani- Choosing the right and good words 21. Budhdhvaa Srishhtii - Knowing about the world 22. Guruha Samadhi- Best Guru who can lead in to the enlightenment 23. Guruha-deva-manussanam, Gurus of Devis and Devtas and existence of the world. 24. Siddhanta, Arambha-vada - The perfect for every existence, subject and object. 25. Bhaagadheya- the best fortune

These questions are closely related to one of the Buddha’s main interests: how to lead a virtuous life. Every spiritual tradition is concerned with virtue, but what does virtue mean? Is it the same as following a list of dos and don’ts? Does a virtuous person have to be a goody-goody? Is it necessary to be dogmatic, rigid, and smug? Or is there room to be playful, spontaneous, and relaxed? Is it possible to enjoy life while at the same time being virtuous? Like many spiritual traditions, the Dharma has lists of positive and negative actions. Buddhists are encouraged to commit to some basic precepts, such as not to kill, steal, or lie. Members of the monastic community, such as myself, have much longer lists of rules to follow. But the Buddha didn’t establish these rules merely for people to conform to outer codes of behavior. The Buddha’s main concern was always to help people become free of suffering. With the understanding that our suffering originates from confusion in our mind, his objective was to help us wake up out of that confused state. He therefore encouraged or discouraged certain forms of behavior based on whether they promoted or hindered that process of awakening. When we ask ourselves, “Does it matter?” we can first look at the outer, more obvious results of our actions. But then we can go deeper by examining how we are affecting our own mind: Am I making an old habit more habitual? Am I strengthening propensities I’d like to weaken? When I’m on the verge of lying to save face, or manipulating a situation to go my way, where will that lead? Am I going in the direction of becoming a more deceitful person or a more guilty, self-denigrating person? How about when I experiment with practicing patience or generosity? How are my actions affecting my process of awakening? Where will they lead? By questioning ourselves in these ways, we start to see “virtue” in a new light. Virtuous behavior is not about doing “good” because we feel we’re “bad” and need to shape up. Instead of guilt or dogma, how we choose to act can be guided by wisdom and kindness. Seen in this light, our question then boils down to “What awakens my heart, and what blocks that process from happening?” In the language of Buddhism, we use the word “karma.” This is a way of talking about the workings of cause and effect, action and reaction.

If 'the Buddha' is taken to signify the Ultimate, that which theistic mystics call the Godhead, it will be seen that these tremendous words ['I am the Buddha'] embody the very essence of mystical perception. One who understands them perceives himself to be both worshipper and worshipped, the individual and the universal, a being seeming insignificant but in truth divine! From this perception stem three obligations: to treat all beings, however outwardly repugnant, as embodiments of the sacred essence; to recognize all sounds, no matter how they offend the ear, as components of sacred sound; and to recollect that nowhere throughout the universe is other than Nirvana, however dense the dark clouds of illusion. Therefore, whatever befalls, the adept is clothed in divinity; with his eye of wisdom, he perceives the holiness of all beings, all sounds, all objects; and his heart of wisdom generates measureless compassion. From the moment an aspirant begins seeking deliverance from within, abandons the dualism of worshipper and worshipped and recognizes the identity of 'self-power' and 'other-power' as sources of spiritual inspiration, the shakles of ego-consciousness are loosened; and as the power of the illusory ego wanes, the qualities of patience, forebearance and compassion blossom. Even so, a great danger inheres in the liberating concept 'I am the Buddha'; improperly understood, it leads to grossly irresponsible behaviour and to overweaning pride which, by inflating the ego instead of diminishing it, enmeshes the aspirant ever more tightly in delusion's bonds. Therefore this knowledge was formerly hidden from the profane and therefore the lamas teach skillful means for counteracting that grave hazard. Never must one reflect 'I am the Buddha' without recalling that, at the level of absolute truth, there is no such entity as 'I'!

37. « The greatest prayer is patience. »

The Buddha said: “Good sons, first, this sutra leads a not-yet-awakened bodhisattva to aspire to awakening, leads one without human kindness to aspire to kindness, leads one with a murderous heart to aspire to great compassion, leads one who is jealous to aspire to respond with joy, leads one with attachments to aspire to impartiality, leads one who is greedy to aspire to generosity, leads one who is full of arrogance to aspire to be moral, leads one who is angry to aspire to patience, leads one who is lazy to aspire to perseverance, leads one who is distracted to aspire to meditation, leads one who is ignorant to aspire to wisdom, leads one who lacks concern for saving others to aspire to saving others, leads one who commits the ten evils to aspire to do ten good things, leads one who is willful to aspire to let things be, leads one who is prone to backsliding to aspire to never retreat, leads one who commits faulty acts to aspire to being faultless, and leads one who suffers from afflictions to aspire to detachment. Good sons, this is called the first amazing power of blessing of this sutra.

To avoid all evil, To cultivate good, And to wipe your mind of wayward thoughts— This is the teaching of the Buddha. 184. The best moral practice is patience.  Turn away from harm and avoid oppressing others.

Essence Of Love" Every day, every hour, every minute, every second, whether you are praying, working, driving, cooking, sleeping, eating, lying and even breathing or whatever, learn to be mindful of your thoughts, actions and speech. Make it a natural way of life and realise the calmness within; feel the happiness that arises and know that anyone can attain this state of calmness. It is a practise that everyone should be with more awareness and see the difference in one self. It gives you hope and happiness when one is more calm, have more patience and tolerance towards others' behaviour and not being judgmental of them, thus creating a situation of harmony between one another. From pettiness to nothing, from pride to humble, from ignorance to wisdom. Do this daily and you ease your suffering and cause happiness to yourself and others too. Amitabha Buddha (Amituofo)

You can give so much in this life, and that offers you many opportunities to release the self. For example, you can give time, helpfulness, donations, restraint, patience, noncontention, and forgiveness. Any path of service—including raising a family, caring for others, and many kinds of work—incorporates generosity. Envy—and its close cousin, jealousy—is a major impediment to generosity. So notice the suffering in envy, how it is an affliction upon you. Envy actually activates some of the same neural networks involved with physical pain (Takahashi et al. 2009). In a compassionate and kind way, remind yourself that you will be all right even if other people have fame, money, or a great partner—and you don’t. To free yourself from the clutches of envy, send compassion and loving-kindness to people you envy.

One of the principal evils in life, according to Buddhism, is ‘repugnance’ or hatred. Repugnance (pratigha) is explained as ‘ill-will with regard to living beings, with regard to suffering and with regard to things pertaining to suffering. Its function is to produce a basis for unhappy states and bad conduct.’1 Thus it is wrong to be impatient at suffering. Being impatient or angry at suffering does not remove it. On the contrary, it adds a little more to one’s troubles, and aggravates and exacerbates a situation already disagreeable. What is necessary is not anger or impatience, but the understanding of the question of suffering, how it comes about, and how to get rid of it, and then to work accordingly with patience, intelligence, determination and energy.

The Six Perfections Giving Ethics Patience Effort Concentration Wisdom

Dudjom Rinpoche has said, “The point of patience is to train so that our altruistic attitude is immovable and irrepressible in the face of those who hurt us with their ingratitude and so forth.

Life is like a vast landscape with both soft grass and sharp thorns; impatience rails at the thorns; patience puts on a pair of shoes.

Shad Darshan And finally, Buddhism. Buddha says everything is going to end. Do not worry about disease, because disease is going to end. H ave patience. Buddhist philosophy says there is suffering and a simple way to go beyond suffering is to have patience, to give time for samprapti to eradicate itself. That is what Buddhism has given to Ayurveda.

7. The closer we are to Self-realization, or enlightenment, the more ordinary we become. Only seekers striving for liberation as if it were a trophy glamorize the yogic process and themselves. They want to be extraordinary, whereas liberated beings are perfectly ordinary. They are as happy washing dishes as they are sitting quietly in meditation or teaching their disciples. For this reason, Yoga has from the beginning celebrated not only the path of the world-renouncing ascetic (samnyāsin) but also that of the world-engaging householder (grihastha) who uses the opportunities of daily life to practice the virtues of a yogic lifestyle. 8. In all Yoga practice, there is an element of pleasant “surprise” or favorableness. In the theistic schools of Yoga, this is explained as the grace (prasāda) of the Divine Being; in nontheistic schools, such as Jaina Yoga or certain schools of Buddhist Yoga, help is said to flow from liberated beings (called arhats, buddhas, bodhisattvas, tīrthankaras, or mahā-siddhas). Also, gurus are channels of benevolent energies, or blessings, intended to ripen their disciples. The process by which a guru blesses a disciple is called “transmission” (samcāra). In some schools, it is known as shakti-pāta, meaning “descent of the power.” The power in question is the Energy of Consciousness itself. 9. All Yoga is initiatory. That is, initiation (dīkshā) by a qualified teacher (guru) is essential for ultimate success in Yoga. It is possible to benefit from a good many yogic practices even without initiation. Thus, most exercises of Hatha-Yoga—from postures to breath control to meditation—can be successfully practiced on one’s own, providing the correct format has been learned. But for the higher stages of Yoga, empowerment through initiation is definitely necessary. The habit patterns of the mind are too ingrained for us to make deep-level changes without the benign intervention of a Yoga master. All yogic practices can usefully be viewed as preparation for this moment. 10. Yoga is a gradual process of replacing our unconscious patterns of thought and behavior with new, more benign patterns that are expressive of the higher powers and virtues of enlightenment. It takes time to accomplish this far-reaching work of self-transformation, and therefore practitioners of Yoga must first and foremost practice patience. Enlightenment, or liberation, is not realized in a matter of days, weeks, or months. We must be willing to commit to an entire lifetime of yogic practice. There must be a basic impulse to grow, regardless of whether or not we will achieve liberation in this lifetime. It is one of Yoga’s fundamental tenets that no effort is ever wasted; even the slightest attempt at transforming ourselves makes a difference. It is our patient cumulative effort that flowers into enlightenment sooner or later.

The merit of generosity arises from giving, that of morality arises from moral conduct. The two aspects of patience and meditative stability stem from meditation, and diligence accompanies all.

From a Buddhist perspective, there is really nothing but resistance to be analyzed; there is no true self waiting in the wings to be released. Only by revealing the insecurity can a measure of freedom be gained. When we can know our fear as fear and surround it with the patience of Buddha, we can begin to rest in our own minds and approach those to whom we would like to feel close.

Generally, it’s better to understand that change is a matter of patience and persistence, setbacks and renewed effort, rather than sudden perfection.

The love of a mother for her child is neither Buddhist nor Christian: it is mother love. Human qualities and emotions like love, charity, compassion, tolerance, patience, friendship, desire, hatred, ill-will, ignorance, conceit, etc., need no sectarian labels; they belong to no particular religions. To the seeker after Truth it is immaterial from where an idea comes. The source and development of an idea is a matter for the academic. In fact, in order to understand Truth, it is not necessary even to know whether the teaching comes from the Buddha, or from anyone else. What is essential is seeing the thing, understanding it.