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Buddha Sakyamuni

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A nd further, people take the evil way in deeds, the evil way in words, the evil way in thoughts; and by taking the evil way in deeds, words and thoughts, at the dissolution of the body, after death, they fall into a downward state of existence, a state of suffering, into perdition and the abyss of hell. But his is the misery of sensuous craving, the heaping up of suffering in the future life, due to sensuous craving, conditioned through sensuous craving, caused by sensuous craving, entirely dependent on sensuous craving.


temple_buddhist quote 2464  | 
Majjhima Nikaya, 38 

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T hus, whatever kind of Feeling one experiences,-pleasant, unpleasant or indifferent-one approves of and cherishes the feeling and clings to it; and while doing so, lust springs up; but lust for feelings means clinging to existence (upadana); and on clinging to existence depends the (action-) Process of Becoming (bhava, here kamma-bhava); on the process of becoming depends (future) Birth (jati); and dependent on birth are Decay and Death, sorrow, lamentation, pain, grief and despair. Thus arises this whole mass of suffering.


temple_buddhist quote 2463  | 
Majjhima Nikaya, 38 

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W hat now is the Noble Truth of the Origin of Suffering? It is that craving which gives rise to fresh rebirth, and, bound up with pleasure and lust, now here, now there, finds ever-fresh delight.
There is the Sensual Craving, the Craving for Eternal Existence, the Craving for Temporal Happiness.
But where does this craving arise and take root? Wherever in the world there is the delightful and pleasurable, there this craving arises and takes root. Eye, ear, nose, tongue, body and mind are delightful and pleasurable; there this craving arises and takes root.
Forms, sounds, smells, tastes, bodily touches and ideas are delightful and pleasurable: there this craving arises and takes root.
Consciousness, sense contact, the feeling born of sense contact, perception, will, craving, thinking and reflecting are delightful and pleasurable: there this craving arises and takes root.


temple_buddhist quote 2462  | 
Digha Nikaya, 22 

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W hoso delights in bodily form, or feeling, or perception, or mental formations, or consciousness, he delights in suffering; and whoso delights in suffering will not be freed from suffering. Thus I say.


temple_buddhist quote 2461  | 
Samyutta Nikaya, 21 

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S uppose, a man, who can see, were to behold the many bubbles on the Ganges as they are driving along. And he should watch them and carefully examine them. After carefully examining them, they will appear to him as empty, unreal, and unsubstantial. In exactly the same way does the monk behold all the bodily forms, feelings, perceptions, mental formations and states of consciousness. Whether they be of the past, or the present, or the future, far or near. And he watches them and examines them carefully, and, after carefully examining them, they appear to him as empty, void and without an Ego.


temple_buddhist quote 2460  | 
Samyutta Nikaya, 21 (6) 

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T herefore, whatever there be of bodily form, of feeling, perception, mental formations or consciousness, whether one's own or external, whether gross or subtle, lofty or low, far or near, one should understand according to reality and true wisdom: This does not belong, to me; this am I not; this is not my Ego.


temple_buddhist quote 2459  | 
Samyutta Nikaya, 21 (5) 

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O ne should understand according to reality and true wisdom: This does not belong to me; this am I not; this is not my Ego.


temple_buddhist quote 2458  | 
Majjhima Nikaya, 28 

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A nd what is Death? The parting and vanishing of beings out of this or that order of beings, their destruction, disappearance, death, the completion of their life-period, dissolution of the aggregates of existence, the discarding of the body: this is called death.


temple_buddhist quote 2457  | 
Digha Nikaya, 22 

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B irth is suffering; Decay is suffering; Death is suffering; Sorrow, Lamentation, Pain, Grief and Despair are suffering; no to get what one desires is suffering; in short: the Five Aggregates of Existence are suffering.


temple_buddhist quote 2456  | 
Digha Nikaya, 22 

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A nd I discovered that profound truth, so difficult to perceive, difficult to understand, tranquillizing and sublime, which is not to be gained by mere reasoning, and is visible only to the wise.


temple_buddhist quote 2454  | 
Majjhima Nikaya, 26 

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A nd that which is transient, is subject to suffering; and of that which is transient and subject to suffering and change, one cannot rightly say: `This belongs to me; this am I; this is my Self'.
Therefore, whatever there be of corporeality, of feeling, perception, mental formations, or consciousness, whether past, present or future, one's own or external, gross or subtle, lofty or low, far or near, one should understand according to reality and true wisdom: `This does not belong to me; this am I not; this is not my Self'.


temple_buddhist quote 2367  | 
Samyutta Nikaya, XXII, 59 

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T o say that the mind, or the mind-objects, or the mind-consciousness, constitute the Self, such an assertion is unfounded. For an arising and a passing away is seen there; and seeing the arising and passing away of these things, one would come to the conclusion that one's Self arises and passes away.


temple_buddhist quote 2131  | 
Majjhima Nikaya, 148 

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N ow, if someone should say that feeling is his Self, he should be answered thus: `There are three kinds of feeling: pleasurable, painful, and indifferent feeling. Which of these three feelings do you consider as your Self?' Because, at the moment of experiencing one of these feelings, one does not experience the other two. These three kinds of feeling are impermanent, of dependent origin, are subject to decay and dissolution, to fading-away and extinction. Whosoever, in experiencing one of these feelings, thinks that this is his Self, must after the extinction of that feeling, admit that his Self has become dissolved. And thus he will consider his Self already in this present life as impermanent, mixed up with pleasure and pain, subject to arising and passing away.

If any one should say that feeling is not his Ego, and that his Self is inaccessible to feeling, he should be asked thus: `Now, where there is no feeling, is it then possible to say: "This am I?"

Or, another might say: `Feeling, indeed, is not my Self, but it also is untrue that my Self is inaccessible to feeling, for it is my Self that feels, my Self that has the faculty of feeling'. Such a one should be answered thus: `Suppose that feeling should become altogether totally extinguished; now, if after the extinction of feeling, no feeling whatever exists there, is it then possible to say: "This am I'?"


temple_buddhist quote 2130  | 
Digha Nikaya, 15 

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A corporeal phenomenon, a feeling, a perception, a mental formation, a consciousness, which is permanent and persistent, eternal and not subject to change, such a thing the wise men in this world do not recognize; and I also say that there is no such thing.


temple_buddhist quote 2129  | 
Samyutta Nikaya, XXII. 94 

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N ow, if any one should put the question, whether I admit any theory at all, he should be answered thus: The Perfect One is free from any theory, for the Perfect One has understood what corporeality is, and how it arises and passes away. He has understood what feeling is, and how it arises and passes away. He has understood what perception is, and how it arises and passes away. He has understood what the mental formations are, and how they arise and pass away. He has understood what consciousness is, and how it arises and passes away.


temple_buddhist quote 2128  | 
Majjhima Nikaya, 72 

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I f there really existed the Self, there would also exist something which belonged to the Self. As, however, in truth and reality neither the Self, nor anything belonging to the Self, can be found, is it not therefore really an utter fools' doctrine to say: `This is the world, this am I; after death I shall be permanent, persisting, and eternal'?


temple_buddhist quote 2127  | 
Majjhima Nikaya, 22 

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A gain, when one understands that corporeality, feeling, perception, mental formations and consciousness are transient (subject to suffering, and without a self), also in that case one possesses Right Understanding.


temple_buddhist quote 2126  | 
Samyutta Nikaya, XXII. 51 

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T here is an Unborn, Unoriginated, Uncreated, Unformed. If there were not this Unborn, this Unoriginated, this Uncreated, this Unformed, escape from the world of the born, the originated, the created, the formed, would not be possible.
But since there is an Unborn, Unoriginated, Uncreated, Unformed, therefore is escape possible from the world of the born, the originated, the created, the formed.


temple_buddhist quote 2125  | 
Khuddaka Nikaya, Udana, VIII. 3 

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A nd he who has considered all the contrasts on this earth, and is no more disturbed by anything whatever in the world, the peaceful One, freed from rage, from sorrow, and from longing, he has passed beyond birth and decay.


temple_buddhist quote 2124  | 
Khuddaka Nikaya, Sutta-Nipaata, 1048 

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T he extinction of greed, the extinction of hate, the extinction of delusion: this, indeed, is called Nibbaana.


temple_buddhist quote 2122  | 
Samyutta Nikaya, XXXVIII.1 

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T his, truly, is Peace, this is the Highest, namely the end of all Karma formations, the forsaking of every substratum of rebirth, the fading away of craving. Detachment, extinction, Nibbaana.


temple_buddhist quote 2121  | 
Anguttara Nikaya, III. 32 

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A nd through the total fading away and extinction of Craving (tanhaa), Clinging (upaadaana) is extinguished; through the extinction of clinging, the Process of Becoming (bhava) is extinguished; through the extinction of the (karmic) process of becoming, Rebirth (jaati) is extinguished; and through the extinction of rebirth, Decay and Death, sorrow, lamentation, suffering, grief and despair are extinguished. Thus comes about the extinction of this whole mass of suffering.


temple_buddhist quote 2119  | 
Samyutta Nikaya, XII. 43 

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