Sutta Quotes

Now, Kalamas, don’t go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, ‘This contemplative is our teacher.’ When you know for yourselves that, ‘These qualities are skillful; these qualities are blameless; these qualities are praised by the wise; these qualities, when adopted & carried out, lead to welfare & to happiness’ — then you should enter & remain in them. [Kalama Sutta, AN 3.65]

These... things, householder, are welcome, agreeable, pleasant, & hard to obtain in the world: Long life is welcome, agreeable, pleasant, & hard to obtain in the world. Beauty is welcome, agreeable, pleasant, & hard to obtain in the world. Happiness is welcome, agreeable, pleasant, & hard to obtain in the world. Status is welcome, agreeable, pleasant, & hard to obtain in the world. ...Now, I tell you, these... things are not to be obtained by reason of prayers or wishes. If they were to be obtained by reason of prayers or wishes, who here would lack them? It's not fitting for the disciple of the noble ones who desires long life to pray for it or to delight in doing so. Instead, the disciple of the noble ones who desires long life should follow the path of practice leading to long life. In so doing, he will attain long life... [Ittha Sutta, AN 5.43]

In life, we can’t always control the first arrow. However, the second arrow is our reaction to the first. This second arrow is optional. —Sallatha Sutta

Real life is the present moment—not the memories of the past which is dead and gone, nor the dreams of the future which is not yet born. One who lives in the present moment lives the real life, and he is happiest.

Ardently do today what must be done. Who knows? Tomorrow, death comes. THE BUDDHA, THE BHADDEKARATTA SUTTA

To force oneself to believe and to accept a thing without understanding is political, and not spiritual or intellectual.

All great work—artistic, poetic, intellectual or spiritual—is produced at those moments when its creators are lost completely in their actions, when they forget themselves altogether, and are free from self-consciousness.

One may conquer millions in battle, but he who conquers himself, only one, is the greatest of conquerors.

meditation, if it is observed without craving or attachment, leads to purity. The

Almost all religions are built on faith—rather ‘blind’ faith it would seem. But in Buddhism emphasis is laid on ‘seeing’, knowing, understanding, and not on faith, or belief.

The root of all evil is ignorance (avijjā) and false views (micchādiṭṭhi). It is an undeniable fact that as long as there is doubt, perplexity, wavering, no progress is possible.

Ettekö te... pelkää sutta?" kysyi Syyskuu, joka salaa uskoi voivansa hyvinkin päästä sellaisesta pelosta, jos susi rakastaisi häntä ja vartioisi häntä eikä sotkisi peittoja mutaan.

Let your love flow outward through the universe, To its height, its depth, its broad extent, A limitless love, without hatred or enmity. Then, as you stand or walk, Sit or lie down, As long as you are awake, Strive for this with a one-pointed mind; Your life will bring heaven to earth

How can a will, or anything for that matter, arise without conditions, away from cause and effect, when the whole of existence is conditioned and relative, and is within the law of cause and effect?

Do not believe in anything simply because you have heard it. Do not believe in traditions because they have been handed down for many generations. Do not believe in anything because it is spoken and rumored by many. Do not believe in anything simply because it is found written in your religious books. Do not believe in anything merely on the authority of your teachers and elders. But after observation and analysis, when you find that anything agrees with reason and is conducive to the good and benefit of one and all then accept it and live up to it (Anguttara Nikaya, Vol 1, Kalama Sutta)

I give you "The Human Hymn" for the times when you feel depleted, desolate and defeated. I am the Vedanta, I am the Bible, I am the Quran, I am the God Cell. I am the Torah, I am the Suttas, I am the Hadith, I am Humanitas. I am the Son, I am Jehovah, I am the Qi, I am Bismillah. I am the Vivek, I am the Ananda, I am the Bodhi, I am the Sattva. I am the Sat, I am the Shri, I am Akaal, I am Brahmasmi. I am the Prophet, I am Aminah, I am the Mother, I am the Krishna. I am the Beginning, I am the Anth, I am the Journey, I am Ananth. I am Creation, I am the Ravager, I am Qayamat, I am the Creator.

A question that the truth seeker can ask yourself as you live your life is, "Am I really being in harmony with what is happening in the present moment right now?

One human life is a thousand times more valuable than a thousand bibles, qurans, suttas and vedas - one human life is a thousand times more valuable than a thousand doctrines and rituals - one human life is a thousand times more valuable than a thousand theories and schools of thought - one human life is a thousand times more valuable than a thousand religions and ideologies.

A close examination of the instructions in the Satipaṭṭhāna Sutta reveals that the meditator is never instructed to interfere actively with what happens in the mind. If a mental hindrance arises, for example, the task of satipaṭṭhāna contemplation is to know that the hindrance is present, to know what has led to its arising, and to know what will lead to its disappearance. A more active intervention is no longer the domain of satipaṭṭhāna, but belongs rather to the province of right effort (sammā vāyāma). The need to distinguish clearly between a first stage of observation and a second stage of taking action is, according to the Buddha, an essential feature of his way of teaching. The simple reason for this approach is that only the preliminary step of calmly assessing a situation without immediately reacting enables one to undertake the appropriate action.

Birth is stressful, aging is stressful, death is stressful; sorrow, lamentation, pain, distress, & despair are stressful; association with the unbeloved is stressful, separation from the loved is stressful, not getting what is wanted is stressful.

I am the Vedanta, I am the Bible, I am the Quran, I am the God Cell. I am the Torah, I am the Suttas, I am the Hadith, I am Humanitas. I am the Son, I am Jehovah, I am the Qi, I am Bismillah. I am the Vivek, I am the Ananda, I am the Bodhi, I am the Sattva. I am the Sat, I am the Shri, I am Akaal, I am Brahmasmi. I am the Prophet, I am Aminah, I am the Mother, I am the Krishna. I am the Beginning, I am the Anth, I am the Journey, I am Ananth. I am Creation, I am the Ravager, I am Qayamat, I am the Creator.

Although contemplating the nature of the body highlights its less attractive features, the purpose of the exercise is not to demonize the body. While it is certainly true that at times the discourses describe the human body in rather negative terms, some of these instances occur in a particular context in which the point being made is that the speakers in question have overcome all attachment to their body. In contrast, the Kāyagatāsati Sutta takes the physical bliss of absorption attainment as an object for body contemplation. This passage clearly demonstrates that contemplation of the body is not necessarily linked to repugnance and loathing. The purpose of contemplating the nature of the body is to bring its unattractive aspects to the forefront of one's attention, thereby placing the attractive aspects previously emphasized in a more balanced context. The aim is a balanced and detached attitude towards the body. With such a balanced attitude, one sees the body merely as a product of conditions, a product with which one need not identify.

On considering these instances it is indubitably clear that sati has a crucial role to fulfill in the realm of samatha. This might be why the Cūḷavedalla Sutta speaks of satipaṭṭhāna as the "cause" of concentration (samādhinimitta).... On the other hand, however, to consider satipaṭṭhāna purely as a concentration exercise goes too far and misses the important difference between what can become a basis for the development of concentration and what belongs to the realm of calmness meditation proper. In fact, the characteristic functions of sati and concentration (samādhi) are quite distinct. While concentration corresponds to an enhancement of the selective function of the mind, by way of restricting the breadth of attention, sati on its own represents an enhancement of the recollective function, by way of expanding the breadth of attention. These two modes of mental functioning correspond to two different cortical control mechanisms in the brain. This difference, however, does not imply that the two are incompatible, since during absorption attainment both are present. But during absorption sati becomes mainly presence of the mind, when it to some extent loses its natural breadth owing to the strong focusing power of concentration.

The Bible lies. The Koran lies. The Talmud and Torah lie. The New Testament lies. The Sutta-pitaka, the nikayas, the Itivuttaka, and the Dhammapada lie. The Bodhisattva and the Amitabha lie, The Book of the Dead lies. The Tiptaka lies. All Scripture lies ... just as I lie as I speak to you now. All the holy books lie not from intention or failure of expression, but by their very nature of being reduced to words; all the images, precepts, laws, canons, quotations, parables, commandments, korans, zazen, and sermons in these beautiful books ultimately fail by adding only more words between the human being who is seeking and the perception of the Void Which Binds.

Great Discourse on Blessings AT one time the Exalted One was living in Jeta Grove. A certain deity of astounding beauty approached the Exalted One and said: Many deities and humans have pondered on blessings. Tell me the blessings supreme. The Buddha replied: To associate not with the foolish, to be with the wise, to honor the worthy ones this is a blessing supreme. To reside in a suitable location, to have good past deeds done, to set oneself in the right direction this is a blessing supreme. To be well spoken, highly trained, well educated, skilled in handicraft, and highly disciplined, this is a blessing supreme. To be well caring of mother, of father, to look after spouse and children, to engage in a harmless occupation, this is a blessing supreme. Outstanding behavior, blameless action, open hands to all relatives and selfless giving, this is a blessing supreme. To cease and abstain from evil, to avoid intoxicants, to be diligent in virtuous practices, this is a blessing supreme. To be reverent and humble, content and grateful, to hear the Dharma at the right time, this is a blessing supreme. To be patient and obedient, to visit with spiritual people, to discuss the Dharma at the right time, this is a blessing supreme. To live austerely and purely, to see the noble truths, and to realize nirvana, this is the blessing supreme. A mind unshaken when touched by the worldly states, sorrowless, stainless, and secure, this is the blessing supreme. Those who have fulfilled all these are everywhere invincible; they find well-being everywhere, theirs is the blessing supreme. adapted from MANGALA SUTTA, translated by Gunaratana Mahathera

According to Buddhist tradition, the Buddha Gotama is not merely one unique individual who puts in an unprecedented appearance on the stage of human history and then bows out forever. He is, rather, the fulfillment of a primordial archetype, the most recent member of a cosmic “dynasty” of Buddhas constituted by numberless Perfectly Enlightened Ones of the past and sustained by Perfectly Enlightened Ones continuing indefinitely onward into the future. Early Buddhism, even in the archaic root texts of the Nikāyas, already recognizes a plurality of Buddhas who all conform to certain fixed patterns of behavior, the broad outlines of which are described in the opening sections of the Mahāpadāna Sutta (Dīgha Nikāya 14, not represented in the present anthology). The word “Tathāgata,” which the texts use as an epithet for a Buddha, points to this fulfillment of a primordial archetype. The word means both “the one who has come thus” (tath̄ ̄gata), that is, who has come into our midst in the same way that the Buddhas of the past have come; and “the one who has gone thus” (tath̄ gata), that is, who has gone to the ultimate peace, Nibbāna, in the same way that the Buddhas of the past have gone.

These Notes assume, also, that the reader's sole interest in the Pali Suttas is a concern for his own welfare. The reader is presumed to be subjectively engaged with an anxious problem, the problem of his existence, which is also the problem of his suffering. There is therefore nothing in these pages to interest the professional scholar, for whom the question of personal existence does not arise; for the scholar's whole concern is to eliminate or ignore the individual point of view in an effort to establish the objective truth -- a would-be impersonal synthesis of public facts. The scholar's essentially horizontal view of things, seeking connexions in space and time, and his historical approach to the texts,[1] disqualify him from any possibility of understanding a Dhamma that the Buddha himself has called akālika, 'timeless'.[2] Only in a vertical view, straight down into the abyss of his own personal existence, is a man capable of apprehending the perilous insecurity of his situation; and only a man who does apprehend this is prepared to listen to the Buddha's Teaching. But human kind, it seems, cannot bear very much reality: men, for the most part, draw back in alarm and dismay from this vertiginous direct view of being and seek refuge in distractions. (...)

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.

I taught you not to believe merely because you have heard, but when you believed of your own consciousness, then to act accordingly and abundantly." (See the Kālāma Sutta of the Anguttara

The Buddha put it this way: When an untaught worldling is touched by a painful (bodily) feeling, he worries and grieves, he laments, beats his breast, weeps and is distraught. He thus experiences two kinds of feelings, a bodily and a mental feeling. It is as if a man were pierced by an arrow and, following the first piercing, he is hit by a second arrow. So that person will experience feelings caused by two arrows. But in the case of a well-taught noble disciple, when he is touched by a painful feeling, he will not worry nor grieve and lament, he will not beat his breast and weep, nor will he be distraught. It is one kind of feeling he experiences, a bodily one, but not a mental feeling. It is as if a man were pierced by an arrow, but was not hit by a second arrow following the first one. So this person experiences feelings caused by a single arrow only. (Sallatha Sutta)

The Christian evangelist falls into a similar trap if he opens up his Bible and says, ‘It must be true, it’s written here,’ – because, of course, the fact that certain assertions are printed in a book does not prove them to be true. He will have to demonstrate that the Bible has that kind of authority, and if he cannot do so, he will have no reason to be annoyed if other people cannot accept what he says.

On ilmaantunut koirasusia, jotka ovat syntyneet naarassusien ja metsiin paenneiden koirien jälkeläisinä. Ne ovat isompia kuin sudet, eivät piittaa lippusiimoista, eivät pelkää valoa eivätkä ihmistä eivätkä lankea metsästäjien sutta jäljitteleviin kutsuhuutoihin. Ja villiintyneet kissat muodostavat laumoja ja hyökkäävät ihmisen kimppuun. Muisto siitä, miten ne alistuivat ihmisen tahtoon, on kadonnut. Raja todellisen ja epätodellisen välillä on alkanut hävitä…

Believe nothing on the faith of traditions, even though they have been held in honor for many generations, in many places. Do not believe a thing because many people speak it. Do not believe on the faith of the sages of the past. Do not believe what you yourself have imagined, persuading yourself that some god inspires you. Believe nothing on the sole authority of your masters or priests. After examination, believe what you yourself have tested and found to be rational, and conform your conduct thereto.” —The Buddha, Kalama Sutta.    

Truth seekers, as they live their lives, can ask: "Am I really being in harmony with what is happening in the present moment right now?

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.

Whoever harms an innocent man, pure and faultless, his evil comes back at him like dust thrown into the wind. Sutta Nipata 662

When, for instance, we meet a man, we do not look on him as a human being, but we put a label on him, such as English, French, German, American, or Jew, and regard him with all the prejudices associated with that label in our mind. Yet he may be completely free from those attributes which we have put on him.

The Satipatthana Sutta, the Buddha’s original discourse on mindfulness, specifically says that one must begin by focusing the attention on the breathing and then go on to note all other physical and mental phenomena that arise.

The freedom of thought allowed by the Buddha is unheard of elsewhere in the history of religions. This freedom is necessary because, according to the Buddha, man’s emancipation depends on his own realization of Truth, and not on the benevolent grace of a god or any external power as a reward for his obedient good behaviour.

whatever is impermanent is dukkha’ (yad aniccam taṃ dukkha ṃ).

The path the Buddha taught and is explaining to Po˛˛hap›da in this sutta has to be followed step by step. First comes morality, then guarding the sense-doors, mindfulness and clear comprehension, contentment, letting go of the hindrances, and — only after these — the first meditative absorption.

In another sutta, he speaks about the prerequisites for the practice of meditation. The first is to know our own dukkha, to recognize where it comes from, and how it operates within our own lives. The second is to gain confidence in the teaching, to realize that we can actually take this path. The third is to experience joy at the opportunity we have been given. Only when all three are present will meditation bear fruit.

If anyone carrying around this body were to claim to be healthy even for a moment, what is that due to other than foolishness? Therefore, householder, you should train yourself thus: ‘Even though I am afflicted in body, my mind will be unafflicted.’ Thus should you train yourself.” (Nakulapita Sutta, tr. Bhikkhu Bodhi)

It is not correct to say that life is moving, but life is movement itself. Life and movement are not two different things. In other words, there is no thinker behind the thought. Thought itself is the thinker. If you remove the thought, there is no thinker to be found.

Mere suffering exists, but no sufferer is found; The deeds are, but no doer is found.

stages in a series of verses known as the Ānāpānasati Sutta.

It is always seeing through knowledge or wisdom (ñāṇa-dassana), and not believing through faith.

You should forget yourself completely, and lose yourself in what you do. The moment a speaker becomes self-conscious and thinks ‘I am addressing an audience’, his speech is disturbed and his trend of thought broken. But when he forgets himself in his speech, in his subject, then he is at his best, he speaks well and explains things clearly. All great work—artistic, poetic, intellectual or spiritual—is produced at those moments when its creators are lost completely in their actions, when they forget themselves altogether, and are free from self-consciousness.

The cultivation of serenity requires skill in steadying, composing, unifying, and concentrating the mind. The cultivation of insight requires skill in observing, investigating, and discerning conditioned phenomena, spoken of as “formations” (saṅkhārā). In line with the preceding text, this sutta confirms that some meditators begin by developing internal serenity of mind, others by developing the higher wisdom of insight into phenomena, others by developing both in tandem.

The dependent origination, or structure of conditions, appears as a flexible formula with the intention of describing the ordinary human situation of a man in his world (or indeed any conscious event where ignorance and craving have not entirely ceased). That situation is always complex, since it is implicit that consciousness with no object, or being ( bhava— becoming, or however rendered) without consciousness (of it), is impossible except as an artificial abstraction. The dependent origination, being designed to portray the essentials of that situation in the limited dimensions of words and using only elements recognizable in experience, is not a logical proposition (Descartes’ cogito is not a logical proposition). Nor is it a temporal cause-and-effect chain: each member has to be examined as to its nature in order to determine what its relations to the others are (e.g. whether successive in time or conascent, positive or negative, etc., etc.). A purely cause-and-effect chain would not represent the pattern of a situation that is always complex, always subjective-objective, static-dynamic, positive-negative, and so on. Again, there is no evidence of any historical development in the various forms given within the limit of the Sutta Piþaka (leaving aside the Paþisambhidámagga), and historical treatment within that particular limit is likely to mislead, if it is hypothesis with no foundation. Parallels with European thought have been avoided in this translation. But perhaps an exception can be made here, with due caution, in the case of Descartes. The revolution in European thought started by his formula cogito ergo sum (“I think, therefore I am”) is not yet ended. Now, it will perhaps not escape notice that the two elements, “I think” and “I am,” in what is not a logical proposition parallel to some extent the two members of the dependent origination, consciousness and being (becoming). In other words, consciousness activated by craving and clinging as the dynamic factory, guided and blinkered by ignorance (“I think” or “consciousness with the conceit ‘I am’”), conditions being (“therefore I am”) in a complex relationship with other factors relating subject and object (not accounted for by Descartes). The parallel should not be pushed too far. In fact it is only introduced because in Europe the dependent origination seems to be very largely misunderstood with many strange interpretations placed upon it, and because the cogito does seem to offer some sort of reasonable approach.

The more I examine and observe experience (What else can one do? Build castles?), the more I find that I can only say of consciousness (and in this I find a notable confirmation in the Pali Suttas) that it seems only describable (knowable) “in terms of what it arises dependent upon” (i.e. seeing-cum-seen … mind-knowing-cum-mind, known or mind cum-ideas), that is, negatively as to itself. And so, instead of being said to appear, it should rather be called that negativeness or “decompression of being” which makes the appearance of life, movement, behaviour, etc., and their opposites, possible in things and persons. But while life, etc. cannot be or not be without the cooperation of the negative presence of consciousness, which gives room for them (and itself) to “come to be” in this way (gaining its own peculiar form of negative being, perhaps from them)—the only possible way of being—they are, by ignorance, simultaneously individualized in actual experience. Unindividualized experience cannot, I think, be called experience at all. Thus there appears the positive illusion also of individual consciousness: “illusion” because its individuality is borrowed from the individualness of (1) its percepts, and (2) the body seen as its perceiving instrument. Unindividualized perception cannot, any more, I think, be called perception at all. The supposed individuality of consciousness (without which it is properly inconceivable) is derived from that of its concomitants. This illusory individualization of consciousness, this mirage, manifests itself in the sense both of “my consciousness” and of “consciousness that is not mine” (as e.g. in the sensation of being seen when one fancies or actually finds one is caught, say, peeping through a keyhole, and from which the abstract notion of universal consciousness develops). The example shows that the experience of being seen does not necessarily mean that another’s consciousness is seeing one, as one may have been mistaken in one’s fancy owing to a guilty sense (though the experience was just as real at the time), before one found no one was there. To repeat: my supposed consciousness seems only distinguishable from the supposed consciousness that is not mine on the basis of the particular non-consciousness (i.e. material body, etc.) through which its negativity is manifested and with which it is always and inevitably associated in some way. It is impossible, I think, to overemphasize the importance of this fact.

To be is to be contingent: nothing of which it can be said that "it is" can be alone and independent. But being is a member of paticca-samuppada as arising which contains ignorance. Being is only invertible by ignorance. Destruction of ignorance destroys the illusion of being. When ignorance is no more, than consciousness no longer can attribute being (pahoti) at all. But that is not all for when consciousness is predicated of one who has no ignorance than it is no more indicatable (as it was indicated in M Sutta 22).

To be attached to one thing (to a certain view) and to look down upon other things (views) as inferior—this the wise men call a fetter.’2

As a lion strong by his teeth, after overcoming (all animals), wanders victorious as the king of the animals, and haunts distant dwelling-places[1], (even so) let one wander alone like a rhinoceros. (71)

he who loves Dhamma is the winner, he who hates Dhamma is the loser.' (91)

The man who is angry and bears hatred, who is wicked and hypocritical, who has embraced wrong views, who is deceitful, let one know him as an outcast. (115)

Whosoever in this world harms living beings, whether once or twice born, and in whom there is no compassion for living beings, let one know him as an outcast. (116)

Whosoever is seen with the wives of relatives or of friends either by force or with their consent, let one know him as an outcast. (122)

Whosoever, being asked about what is good, teaches what is bad and advises (another, while) concealing (something from him), let one know him as an outcast. (125)

Whosoever exalts himself and despises others, being mean by his pride, let one know him as an outcast. (131)

18. 'Whosoever is a provoker and is avaricious, has sinful desires, is envious, wicked, shameless, and fearless of sinning, let one know him as an outcast. (132)

21. 'Not by birth does one become an outcast, not by birth does one become a Brâmana; by deeds one becomes an outcast, by deeds one becomes a Brâmana. (135)

may all beings be happy and secure, may they be happy-minded. (144)

The best definition of compassion that I have seen is: seeing someone else in pain — allowing them the space to have their own pain — then sending love and kindness to them without any conditions.

Ora il commissario aveva perso di vista il picciliddro, ma la direzione che aveva pigliato non lo poteva portare che in un solo posto e quel posto era un loco chiuso, una specie di vicolo cieco tra la parete posteriore del vecchio silos e il muro di recinzione del porto, che non permetteva altre strate di fuitina. Oltretutto lo spazio era ingombro di taniche e buttiglie vacanti, di centinara di cassette rotte di pisci, di almeno dù o tri motori scassati di pescherecci. Difficile cataminarsi in quel cafarnao di giorno, figurarsi alla splapita luce di un lampione! Sicuro che il picciliddro lo stava taliando, se la pigliò fintamente commoda, caminò con lintizza, un pedi leva e l’altro metti, s’addrumò persino una sigaretta. Arrivato all’imbocco di quel vudeddru si fermò e disse a voce vascia e quieta: “Veni ccà, picciliddru, nenti ti fazzu”. Nisciuna risposta. Ma, attisando le grecchie, al di là della rumorata che arrivava dalla banchina, come una risaccata fatta di vociate, chianti, lamenti, biastemie, colpi di clacson, sirene, sgommate, nitidamente percepì l’ansimo sottile, l’affanno del picciliddro che doviva trovarsi ammucciato a pochi metri. “Avanti, veni fora, nenti ti fazzu”. Sentì un fruscio. Veniva da una cascia di ligno proprio davanti a lui. Il picciliddro certamente vi si era raggomitolato darrè. Avrebbe potuto fare un salto e agguantarlo, ma preferì restarsene immobile. Poi vitti lentamente apparire le mano, le vrazza, la testa, il petto. Il resto del corpo restava cummigliato dalla cascia. Il picciliddro stava con le mano in alto, in”segno di resa, l’occhi sbarracati dal terrore, ma si sforzava di non chiangiri, di non dimostrare debolezza. Ma da quale angolo di ‘nfernu viniva si spiò improvvisamente sconvolto Montalbano se già alla so età aveva imparato quel terribile gesto delle mano isate che certamente non aviva visto fare nè al cinema nè alla televisione? Ebbe una pronta risposta, pirchì tutto ‘nzemmula nella so testa ci fu come un lampo, un vero e proprio flash. E dintra a quel lampo, nella so durata, scomparsero la cascia, il vicolo, il porto, Vigàta stessa, tutto scomparse e doppo arricomparse ricomposto nella grannizza e nel bianco e nero di una vecchia fotografia, vista tanti anni prima ma scattata ancora prima, in guerra, avanti che lui nascesse, e che mostrava un picciliddro ebreo, o polacco, con le mano in alto, l’istessi precisi occhi sbarracati, l’istissa pricisa volontà di non mittirisi a chiangiri, mentri un sordato gli puntava contro un fucile. Il commissario sentì una violenta fitta al petto, un duluri che gli fece ammancari il sciato, scantato serrò le palpebre, li raprì nuovamente. E finalmente ogni cosa tornò alle proporzioni normali, alla luce reale, e il picciliddro non era più ebreo o polacco ma nuovamente un picciliddro nìvuro. Montalbano avanzò di un passo, gli pigliò le mano agghiazzate, le tenne stritte tra le sue. E arristò accussì, aspittanno che tanticchia del suo calore si trasmettesse a quelle dita niche niche. Solo quanno lo sentì principiare a rilassarsi, tenendolo per una mano, fece il primo passo. Il picciliddro lo seguì, affidandosi docilmente a lui. E a tradimento a Montalbano tornò a mente François, il piccolo tunisino che sarebbe potuto diventare suo figlio, come voleva Livia. Arriniscì a tempo a bloccare la commozione a costo di muzzicarsi quasi a sangue il labbro di sutta. Lo sbarco continuava.

Words are symbols representing things and ideas known to us; and these symbols do not and cannot convey the true nature of even ordinary things.

What we call life, as we have so often repeated, is the combination of the Five Aggregates, a combination of physical and mental energies. These are constantly changing; they do not remain the same for two consecutive moments. Every moment they are born and they die. ‘When the Aggregates arise, decay and die, O bhikkhu, every moment you are born, decay and die.’1 Thus, even now during this life time, every moment we are born and die, but we continue. If we can understand that in this life we can continue without a permanent, unchanging substance like Self or Soul, why can’t we understand that those forces themselves can continue without a Self or a Soul

Anapanasati Sutta, or Discourse on the Practice of Mindful Breathing.

The common belief that to follow the Buddha’s teaching one has to retire from life is a misconception. It is really an unconscious defence against practising it.

The Buddha says: ‘Never by hatred is hatred appeased, but it is appeased by kindness. This is an eternal truth.

This spirit of tolerance and understanding has been from the beginning one of the most cherished ideals of Buddhist culture and civilization. That is why there is not a single example of persecution or the shedding of a drop of blood in converting people to Buddhism, or in its propagation during its long history of 2500 years. It spread peacefully all over the continent of Asia, having more than 500 million adherents today.

This point has to be particularly emphasized, because a wrong notion that consciousness is a sort of Self or Soul that continues as a permanent substance through life, has persisted from the earliest time to the present day.

In the Sallatha Sutta, the Buddha speaks about the concept of the second arrow. The story goes that when an arrow strikes your body, you will feel pain. When a second arrow comes and strikes you in that same spot, the pain will be magnified ten times. The Buddha explains that the majority of the pain we feel in life is the product of this second arrow, not the first. When we stop to lament, or worry, or protest, or grow fearful, we are willingly driving a second arrow into a pain point that already exists, and though we may want to believe that we are calming ourselves down with cathartic outbursts of anger, or sorrow, or panic, the truth is that we’re only multiplying our hurt. Adding pain to an already stressful situation by heaping an emotion or expectation onto it does nothing to solve the issue or heal our wounds. In times of emotional upheaval, the second arrow comes from our inability to let go.

Birth is stressful, aging is stressful, death is stressful; sorrow, lamentation, pain, distress, & despair are stressful; association with the unbeloved is stressful, separation from the loved is stressful, not getting what is wanted is stressful.

In the Khagga-Visāna-Sutta (24) of the Sutta-Nipāta, we read: One should associate with a friend who is learned, knows the teaching, has acquired and cultivates knowledge, has understood the meaning of things and has removed his doubts. The Hiri-Sutta (3) states: He who is constantly anxious and conflicted and always looks for flaws is not a friend. He who cannot be alienated from one by others, like a son from his father’s heart, is indeed a friend. Conventional friendship consolidates our conventional view of life, which is a flat perspective by contrast with the deep and unobstructed view inspired by spiritual friendship. Conventional friendship springs from and reinforces samsāra. Spiritual friendship is rooted in and promotes nirvāna. Beware also of dharma friends who bring worldliness to their spiritual practice. Their talk about spiritual matters is an occasion to brag, belittle others, or gain advantage—in other words, to cherish themselves. Their words are apparently about the path, but their mind is firmly entrenched in worldly matters. They are pretenders. Better to associate with a silent friend who is firmly on the path than a talkative friend who follows the pathways of the ego. Sat-sanga means “association with the virtuous or real.” Usually this refers to keeping the company of an adept, who embodies spiritual values, that is, connects us with that which is true, real, or virtuous (sat). In Buddhism, the word sangha or “community” suggests the same: the mutually beneficial association of those who follow the Buddha’s teachings (dharma). Members of the Sangha are by definition refuge holders, that is, they have sincerely taken refuge in the “three jewels” (tri-ratna): the Buddha, the Dharma, and the Sangha. Taking refuge implies that we not merely believe in the “three jewels” but actively endeavor to follow in the footsteps of the Buddha and other great masters who have attained liberation or at least higher realizations by virtue of their own practice of the Buddha’s teachings. The greatest spiritual friend is one’s guru (Sanskrit) or lama (Tibetan). Some Buddhist schools consider him or her the fourth worthy object of refuge. He or she only has one’s best interest in mind, namely one’s ultimate freedom and happiness. The Buddhists call such a one kalyana-mitra or “beautiful friend.” He or she is “beautiful” because of his or her capacity and intent to beautify or ennoble others. Taking refuge in the Buddha, the Dharma, and the Sangha is said to dispel all fear. Taking refuge in anyone or anything else does not have the same effect. It may postpone fear but cannot remove it altogether, because they do not lead us to our true nature, which is the Buddha nature beyond all possible worldly destinies. The Udāna-Varga (25.5) declares: People degenerate by relying on those inferior to themselves. By relying on equals, they stay the same. By relying on those superior, they attain excellence. Thus rely on those who are superior to yourself.

In the Sangīti Sutta, Sāriputta mentions three kinds of intelligence (paññā).1 It is also a model I learned in the Tibetan traditioṇ There is intelligence that arises from hearing (sutamaya paññā), intelligence that arises from thinking (cintāmaya paññā), and intelligence that arises from cultivation or training (bhāvanāmaya paññā). In other words, you start by hearing the teachings, thereby acquiring informatioṇ But information alone is inadequate. You then have to think about it. You need to reflect upon what you have heard in a way that allows you to internalize it, so that it becomes part of a coherent and consistent view of oneself and the world. But this rational, conceptual exercise is still not enough. Whatever insights and understanding you have gained through such reflection need to be translated into actual felt experience.

In a 1982 paper entitled “The Four Noble Truths,” Norman offers a detailed, philological analysis of The First Discourse and arrives at the startling conclusion that “the earliest form of this sutta did not include the word ariya-saccaṃ [noble truth].”2 On grammatical and syntactical grounds, he shows how the expression “noble truth” was inexpertly interpolated into the text at a later date than its original compositioṇ But since no such original text has come down to us, we cannot know what it did say. All that can reasonably be deduced is that instead of talking of four noble truths, the text spoke merely of “four.” The

The conception of dukkha may be viewed from three aspects: (1) dukkha as ordinary suffering (dukkha-dukkha), (2) dukkha as produced by change (vipariṇāma-dukkha) and (3) dukkha as conditioned states (saṃkhāra-dukkha).

Hatred is never appeased by hatred in this world; it is appeased by love. This is an eternal Law.

Joy (pīti), the quality quite contrary to the pessimistic, gloomy or melancholic attitude of mind.

This is how to contemplate our conditioned existence in this fleeting world: Like a tiny drop of dew, or a bubble floating in a stream; like a flash of lightning in a summer cloud, or a flickering lamp, an illusion, a phantom, or a dream. This is to be done by one skilled in aims who wants to break through to the state of peace: Be capable, upright, & straightforward, easy to instruct, gentle, & not conceited, content & easy to support, with few duties, living lightly, with peaceful faculties, masterful, modest, & no greed for supporters. Do not do the slightest thing that the wise would later censure. Sutta Nipāta 1.143, 1.144, 1.145

Renouncing violence for all living beings, harming not even a one, you would not wish for offspring, so how a companion? Wander alone like a rhinoceros.

With metta meditation over time you become less affected by previous conditions that would create negative thoughts of ill will. When your mind is at peace in this way, then you speak in a straight forward and gentle manner, as the sutta points out. You begin to related to the world differently - with patience, consideration and understanding. People - and even animals! naturally gravitate to you. They feel comfortable with you, and their minds are gentle and soft toward you.

Bible, Vedas, Koran (Sonnet 1274) Take my Bible, Take my Vedas; Take my Koran, Take my Suttas; Take my Darwin, Take my creation; Take my Aquinas, Take my Atom; Take my myths, Take my reason; Take my facts, Take my fiction; Take the whole lot, I'll still be human. My humanity thrives beyond all dualities of facts and fiction.

In the Saṁyuktāgama (Pāli Saṁyutta-Nikāya) those sūtras with common themes, settings, interlocutors, etc. were collected together – saṁyukta meaning ‘grouped’. The Pāli version holds over 2,800 suttas.

In the Ekottarāgama (Pāli Aṅguttara-Nikāya) sūtras were grouped on the basis of the number of items of doctrine (ranging from one to eleven) expounded within them. These groups were arranged in order of ascending number – hence the name ekottara, meaning ‘plus one’. This division contains over 2,300 suttas in the Pāli.

Finally, some schools also compiled a Kṣudrakāgama (Pāli Khuddaka-Nikāya), the ‘smaller’ or ‘inferior’ collection. Clearly this division was adopted as an appropriate place for items that did not fit easily into the other four divisions, and it therefore has something of a miscellaneous character. The Pāli Sutta Piṭaka happens to be one that did contain such a division, which, in this case, is composed of fifteen different texts.

Finally, some schools also compiled a Kṣudrakāgama (Pāli Khuddaka-Nikāya), the ‘smaller’ or ‘inferior’ collection. Clearly this division was adopted as an appropriate place for items that did not fit easily into the other four divisions, and it therefore has something of a miscellaneous character. The Pāli Sutta Piṭaka happens to be one that did contain such a division, which, in this case, is composed of fifteen different texts. They are very diverse in character, some very late, such as the Buddhavamsa and Cariyāpiṭaka, but others are very early and of great interest for giving a glimpse of the early character of the Buddha’s teaching and activity, at a stage before it had become extensively formulated. Among these early texts one can include the famous Dhammapada, the Sutta Nipāta, the Itivuttaka and the Udāna. The Khuddaka-Nikāya also contains the Thera- and Therī-gāthā, ‘Verses of the Elder Monks and Nuns’ – usually spontaneous verse utterances of the disciples of the Buddha. One of the most popular sections of this Āgama is that of the Jātaka, the stories of the previous lives of the Buddha.

The second division contained all the remaining sūtras of any length and so was called the Madhyamāgama (Pāli Majjhima-Nikāya) – the ‘middle length collection’. The Pāli version contains 152 suttas.

The conditions of a beggar in extreme poverty—being at the lowest social level, with barely enough clothes to cover his body, scarcely enough food to sustain his life, with hunger and cold always tormenting him, and having almost lost human contact—are all the result of his misdeeds in former lives. In the past he did not cultivate roots of virtue but instead accumulated riches without giving anything to others. He became more miserly as his wealth increased, desired to obtain more, insatiably hankered after further acquisitions, and gave no thought to good acts. Thus he piled up a mountain of evil karma.

In the Sutra on the Full Awareness of Breathing, also known as the Anapanasati Sutta, the Buddha shows us how to transform our fear, despair, anger, and craving. I was so happy the day I discovered this sutra. I thought I'd discovered the greatest treasure in the world. Before, I'd been content to simply gain knowledge. I didn't know how to enjoy the present moment, how to look deeply into my life, and how to enjoy the positive conditions that were all around me. This sutra is so basic and so wonderful. There are many great sutras, but approaching them without this sutra is like trying to reach the top of a mountain without a path to go on.

For example, the ubiquitous list of 37 bodhipakṣika-dharmas, or ‘teachings that are requisite for Awakening’100 may have been an early example, given by the Buddha himself. We have another early example of this tendency in the Sāṅgīti Sutta101 where Sāriputta, who is traditionally associated with the origin of the Abhidharma, recites lists of teachings arranged according to number. Overall, the Abhidharma represents the attempt to extract from the Buddha’s discourses a coherent and comprehensive statement of teaching.

Supposedly recited by Ānanda at the First Council and so personally witnessed and authenticated by him, each sutta begins with the words ‘Thus have I heard. At one time ...’. However, as already suggested, many of them post-date this time, and some can be seen to be composite in character, with an early core surrounded by additions.

The style of the sūtras is highly repetitious, because for the first four to five centuries they were preserved exclusively by oral recitation – a tradition taken over from the brahmaṇical Vedic transmission. The Pāli Sutta Piṭaka was only written down for the first time at the end of the 1st century BCE, in Sri Lanka, at a time when it seemed possible, through the scarcity of monks who held it in memory, that the whole Tipiṭaka might be lost.

In the Pāli version over 5,000 suttas are gathered together, representing the teaching activity of the Buddha over forty-five years. Even so it appears that much was thought to have been lost after only the first thousand years of the transmission. Supposedly recited by Ānanda at the First Council and so personally witnessed and authenticated by him, each sutta begins with the words ‘Thus have I heard. At one time ...’. However, as already suggested, many of them post-date this time, and some can be seen to be composite in character, with an early core surrounded by additions.

It seems that the Abhidharma proper grew out of, or was built around, mātṛkā – i.e. lists of technical concepts, originally serving as mnemonic devices for memorizing teachings.99 (It is in this sense that Abhidharma could be understood as ‘ancillary to the Dharma’.) For example, the ubiquitous list of 37 bodhipakṣika-dharmas, or ‘teachings that are requisite for Awakening’100 may have been an early example, given by the Buddha himself. We have another early example of this tendency in the Sāṅgīti Sutta101 where Sāriputta, who is traditionally associated with the origin of the Abhidharma, recites lists of teachings arranged according to number. Overall, the Abhidharma represents the attempt to extract from the Buddha’s discourses a coherent and comprehensive statement of teaching.

THE SŪTRA PIṬAKA The Sūtra Piṭaka is the collection of the Buddha’s sūtras (Pāli suttas), or discourses. The only complete version of the Sūtra Piṭaka survives in Pāli. It is known, largely through the survival of fragmentary manuscripts from Central Asia, that there were versions in Sanskrit, Prakrit, Gandhārī, and other vernacular languages belonging to various other early schools. Larger portions of these other Sūtra Piṭakas have survived in Chinese translation, though only a small proportion of these have yet been translated into any European languages, and a full comparison between them and the Pāli Sutta Piṭaka is still awaited.

Further, Mahānāma, the noble disciple contemplates his own liberality: “Truly, blessed am I, highly blessed: that among creatures soiled with the defilement of meanness, I am living with a heart free from niggardliness, accessible to beggars, pleased by giving and sharing with others.

But whoever develops mindfulness of death, thinking, 'O, that I might live for the interval that it takes to swallow having chewed up one morsel of food... for the interval that it takes to breathe out after breathing in, or to breathe in after breathing out, that I might attend to the Blessed One's instructions. I would have accomplished a great deal' — they are said to dwell heedfully. They develop mindfulness of death acutely for the sake of ending the effluents. "Therefore you should train yourselves: 'We will dwell heedfully. We will develop mindfulness of death acutely for the sake of ending the effluents.' That is how you should train yourselves. -Manassatti sutta (AN 6.19 PTS: A iii 303)

Man is his own master, and there is no higher being or power that sits in judgment over his destiny.