Such and such is upright conduct; such and such
is earnest contemplation; such and such is intelligence. Great becomes the fruit, great
the advantage of earnest contemplation, when it is set round with upright conduct. Great
becomes the fruit, great the advantage of intellect when it is set round with earnest
contemplation. The mind set round with intelligence is set quite free from the
Intoxications, that is to say, from the Intoxication of Sensuality, from the Intoxication
of Becoming, from the intoxication of Delusion, from the Intoxication of Ignorance. (Diigha-Nikaaya
II. 81; Dialogues of the Buddha II. 85).
2
An evil deed does not immediately bear fruit,
just as the newly-drawn milk does not curdle at once; but it follows the fool, burning him
like live coal covered with ashes. (Dhammapada, v 71)
3
When noble conduct is realized and known, when
noble meditation is ralixed and known, when noble wisdom is realized and known--then is
the craving for future life rooted out, that which leads to renewed existence is
destroyed, and there is no more birth. (Diigha-Nikaaya II. 123; Dialogues of the
Buddha II. 131).
4
One should follow a man of wisdom who rebukes one
for one’s faults, as one would follow a guide to some buried treasure. To one who
follows such a wise man, it will be an advantage and not a disadvantage. (Dhammapada, v
76)
5
The bhikkhu or the bhikkhuni, the devout man or
the devout woman, who continually fulfils all the greater and the lesser duties, who is
correct in life, walking according to the precepts--it is he who fightly honours,
reverencesk venerates, holds sacred, and reveres the Tathaagata with the worthiest homage.
(Diigha-Nikaaya II. 138; Dialogues of the Buddha II. 150).
6
The man of wisdom should admonish others; he
should give advice and should prevent others from doing wrong; such a man is held dear by
the good; he is disliked only by the bad. (Dhammapada, v 77)
7
"As the
enlightening beings constantly preserve these ten virtuous ways, they evoke this intent:
‘Whatever ills, states of woe, and pitfalls beset sentient beings, all are caused by
practicing nonvirtuous action, so I myself will abide in right action and also lead others
to right action. Why? It is impossible to get others to abide in right action as long as
one does not abide in right action oneself.’" (The Flower Ornament Scripture:
A Translation of the Avatamsaka Sutra, Tr. by Thomas Cleary (1993), Boston &
London: Shambhala Publications, p. 715)
8
As a mountain of rock is unshaken by wind, so
also, the wise are unperturbed by blame or by praise. (Dhammapada, v 81)
9
The Exalted One addressed the brethren, and
said: ‘Behold now, brethren, I exhort you, saying: "Decay is
inherent in all component things! Work out your salvation with diligence!"’ This
was the last word of the Tathagata. (Dialogues of the
Buddha II, p. 173).
10
But those who practise according to the
well-expounded Dhamma will reach the other shore (Nibbaana, having passed the realm
of Death (i.e., samsaara), very difficult as it is to cross. (Dhammapada, v 86)
11
Then the Exalted One said to the
venerable Ananda, as he sat there by his side: O, Enough, Ananda! Do not let yourself be troubled:
do not weep! Have I not already, on former occasions, told you that it is in the very
nature of all things most near and dear unto us that we must divide ourselves from them,
leave them, sever ourselves from them? How, then, Ananda,
can this be possible -- whereas anything whatever born,
brought into being, and organized, contains within itself the inherent necessity of
dissolution -- how, then, can this be possible, that such a being should not be dissolved?
No such condition can exist! (Dialogues of the Buddha II. p. 158f)
12
A man may conquer a million men in battle but one
who conquers himself is, indeed, the greatest of conquerors. (Dhammapada, v 103)
13
Whosoever, Ananda, either now or after I am dead,
shall be a lamp unto themselves, and a refuge unto themselves, shall betake themselves to
no external refuge, but holding fast to the Truth as their lamp, and holding fast as their
refuge to the Truth, shall look not for refuge to any one besides themselves -- it is
they, Ananda, among my bhikkhus, who shall reach the very topmost Height! -- but they must
be anxious to learn. (Dialogues of the Buddha II, p. 108f)
14
Month after month for a hundred years, one may make offerings (to
ordinary people) to the value of a thousand kahaapaì
as; het if, only for a moment, one pays homage to a bhikkhu who has practised Insight
Developoment, this homage is, indeed, better than a hundred years of making offerings (to
ordinary people). (Dhammapada, v 106)
15
Not in the sky, nor in the middle of the ocean,
nor in the cave of a mountain, nor anywhere else, is there a place, where one may escape
from the consequences of an evil deed. (Dhammapada, v 127)