Gautama Buddha Quotes About Monk
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I do not perceive even one other thing, O monks, that when undeveloped and uncultivated entails such great suffering as the mind. The mind when undeveloped and uncultivated entails great suffering.
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Monks, one thing, if practiced and made much of, conduces to great thrill, great profit, great security after the toil, to mindfulness and self-possession, to the winning of knowledge and insight, to pleasant living in this very life, to the realization of the fruit of release by knowledge. What is that one thing: It is mindfulness centered on the body.
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If for just the time of a finger-snap a monk produces a thought of loving-kindness, develops it, gives attention to it, such a one is rightly called a monk. Not in vain does he meditate. He acts in accordance with the master's teaching, he follows his advice. How much more so if he cultivates it.
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There are, O monks, these four lights. What four? The light of the moon, the light of the sun, the light of fire, and the light of wisdom. Of these four lights, the light of wisdom is supreme.
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He who can curb his wrath as soon as it arises, as a timely antidote will check snake's venom that so quickly spreads, - such a monk gives up the here and the beyond, just as a serpent sheds its worn-out skin.
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There is, monks, an unborn, unbecome, unmade, unconditioned. If, monks, there were no unborn... no escape would be discerned from what is born, become, made, conditioned. But because there is an unborn..., therefore an escape is discerned from what is born, become, made, conditioned.
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Monks, when ignorance is abandoned, and knowledge arises in the monk, with the ending of ignorance and the arising of knowledge he clings neither to sense-pleasures, nor does he cling to views, nor to precepts and vows, nor to a Self-doctrine. Not clinking, he is not disturbed; not disturbed, he attains individually nibbana.
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Monks, we who look at the whole and not just the part, know that we too are systems of interdependence, of feelings, perceptions, thoughts, and consciousness all interconnected. Investigating in this way, we come to realize that there is no me or mine in any one part, just as a sound does not belong to any one part of the lute.
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Whatever a monk keeps pursuing with his thinking and pondering, that becomes the inclination of his awareness.
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So too, monks, I saw the ancient path, the ancient road traveled by the Perfectly Enlightened Ones of the past. And what is that ancient path, that ancient road? It is just this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
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Now this, monks, is the noble truth of suffering: birth is suffering, aging is suffering, illness is suffering, death is suffering; union with what is displeasing is suffering; seperation from what is pleasing is suffering... in brief, the five aggregates subject to clinging are suffering.
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When a man makes utensils out of a metal which has been thoroughly cleansed of dross, the utensils will be excellent. You monks, who wish to follow the Way, make your own hearts clean from the dirt of evil passion, and your conduct will be unimpeachable.
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There is, Oh Monks, a not-born, a not-become, a not-made, a not-compounded. Monks, if that unborn, not-become, not-made, not-compounded were not, there would be no escape from this here that is born, become, made and compounded.
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How does one stay mindful? Where feelings are known as they arise, known as they persist, known as they pass away. Thoughts are known as they arise, known as they persist, known as they pass away. Perceptions are known they arise, known as they persist, known as they pass away. This is how a monk stays awake.
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When a monk is an arahant, with his fermentations ended - one who has reached fulfillment, done the task, laid down the burden, attained the true goal, totally destroyed the fetter of becoming, and is released through right gnosis - the thought doesn't occur to him that 'There is someone better than me,' or 'There is someone equal to me,' or 'There is someone worse than me.'
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These are the roots of trees, O monks, these are empty huts. Meditate, monks, do not be negligent, or else you will regret it later. This is our instruction to you.
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This is the entire spiritual life, Ananda, that is, good friendship, good companionship, good comradeship. When a monk has a good friend, a good companion, a good comrade, it is to be expected that he will develop and cultivate the Noble Eightfold Path.
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Believe nothing, O monks, just because you have been told it, or it is commonly believed, or because it is traditional or because you yourselves have imagined it. Do not believe what your teacher tells you merely out of respect for the teacher. But whatsoever, after due examination and analysis, you find to be conducive to the good, the benefit, the welfare of all beings - that doctrine believe and cling to and take as your guide.
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One may desire a spurious respect and precedence among one's fellow monks, and the veneration of outsiders. "Both monks and laity should think it was my doing. They should accept my authority in all matters great or small." This is a fool's way of thinking. His self-seeking and conceit just increase.
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