In the spirit of why this site was built, here are a couple of fake Buddha quotes.

“There is no path to happiness: happiness is the path.”
~ Buddha

“One cannot make chicken salad from chicken manure.
One must purify the mind.”
~ Buddha

For many more, and a thorough analysis of their origin, hats off to
https://fakebuddhaquotes.com/

‘Suppose a monk were to say: “Friends, I heard and received this from the Lord’s own lips: this is the Dhamma, this is the discipline, this is the Master’s teaching”, then, monks, you should neither approve nor disapprove his words. Then, without approving or disapproving, his words and ex­pressions should be carefully noted and compared with the Suttas and reviewed in the light of the discipline. If they, on such comparison and review, are found not to conform to the Suttas or the discipline, the conclusion must be: “Assuredly this is not the word of the Buddha, it has been wrongly un­derstood by this monk”, and the matter is to be rejected. But where on such comparison and review they are found to con­form to the Suttas or the discipline, the conclusion must be: “Assuredly this is the word of the Buddha, it has been rightly understood by this monk.” 

– DN 16 Mahāparinibbāna Sutta – The Great Passing, The Buddha’s Last Days – Source –
http://www.palicanon.org/

A Brief Break

Gentle reader, if you’ve been following along you know that I’ve been publishing almost every day for quite some time. I’m going to pause here for a brief break. I have some personal matters to take care of and expect to be back mid-late 2019.05. Till then – Be Happy!

DHAMMA-KAKKA-PPAVATTANA-SUTTA 
The Foundation of the Kingdom of Righteousness

25. And when the royal chariot wheel of the truth had thus been set rolling onwards by the Blessed One, the gods of the earth gave forth a shout, saying:

‘In Benâres, at the hermitage of the Migadâya, the supreme wheel of the empire of Truth has been set rolling by the Blessed One–that wheel which not by any
not by any Brahma or Mâra, not by any one in the universe, can ever be turned back! Samana or Brâhman, not by any god,

26. And when they heard the shout of the gods of the earth, the attendant gods of the four great kings[1] (the guardian angels of the four quarters of the globe) gave forth a shout, saying:

‘In Benâres, at the hermitage of the Migadâya, the supreme wheel of the empire of Truth has been set rolling by the Blessed One–that wheel which not by any Samana or Brâhman, not by any god, not by any Brahma or Mâra, not by any one in the universe, can ever be turned back!’

27. [And thus as the gods in each of the heavens heard the shout of the inhabitants of the heaven beneath, they took up the cry until the gods in the highest heaven of heavens] gave forth the shout, saying:

‘In Benâres, at the hermitage of the Migadâya, the supreme wheel of the empire of Truth has been set rolling by the Blessed One–that wheel which not by any Samana or Brâhman, not by any god, not by any Brahma or Mâra, not by any one in the universe, can ever be turned back[2]!’

28. And thus, in an instant, a second, a moment, the sound went up even to the world of Brahmâ: and this great ten-thousand-world-system quaked and trembled and was shaken violently, and an immeasurable bright light appeared in the universe, beyond even the power of the gods!

29. Then did the Blessed One give utterance to this exclamation of joy: ‘Kondañña hath realised it. ‘Kondañña hath realised it!’ And so the venerable ‘Kondañña acquired the name of Aññâta-Kondañña (‘the ‘Kondañña who realised’)’.

————————

End of the Dhamma-kakka-ppavattana-sutta.

Dhamma-Kakka-Ppavattana Sutta: Foundation of the Kingdon of Righteousness
Translated from Pâli by T. W. Rhys Davids [1881]

DHAMMA-KAKKA-PPAVATTANA-SUTTA 
The Foundation of the Kingdom of Righteousness

25. And when the royal chariot wheel of the truth had thus been set rolling onwards by the Blessed One, the gods of the earth gave forth a shout, saying:

‘In Benâres, at the hermitage of the Migadâya, the supreme wheel of the empire of Truth has been set rolling by the Blessed One–that wheel which not by any Samana or Brâhman, not by any god,

not by any Brahma or Mâra, not by any one in the universe, can ever be turned back!’

26. And when they heard the shout of the gods of the earth, the attendant gods of the four great kings[1] (the guardian angels of the four quarters of the globe) gave forth a shout, saying:

‘In Benâres, at the hermitage of the Migadâya, the supreme wheel of the empire of Truth has been set rolling by the Blessed One–that wheel which not by any Samana or Brâhman, not by any god, not by any Brahma or Mâra, not by any one in the universe, can ever be turned back!’

27. And thus as the gods in each of the heavens heard the shout of the inhabitants of the heaven beneath, they took up the cry until the gods in the highest heaven of heavens] gave forth the shout, saying:

‘In Benâres, at the hermitage of the Migadâya, the supreme wheel of the empire of Truth has been set rolling by the Blessed One–that wheel which not by any Samana or Brâhman, not by any god, not by any Brahma or Mâra, not by any one in the universe, can ever be turned back!’

Dhamma-Kakka-Ppavattana Sutta: Foundation of the Kingdon of Righteousness
Translated from Pâli by T. W. Rhys Davids [1881]

DHAMMA-KAKKA-PPAVATTANA-SUTTA 
The Foundation of the Kingdom of Righteousness

21. ‘So long, O Bhikkhus, as my knowledge and insight were not quite clear, regarding each of these four noble truths in this triple order, in this twelvefold manner–so long was I uncertain whether I had attained to the full insight of that wisdom which is unsurpassed in the heavens or on earth, among the whole race of Samanas and Brâhmans, or of gods or men.

22. ‘But as soon, O Bhikkhus, as my knowledge

and insight were quite clear regarding each of these four noble truths, in this triple order, in this twelvefold manner–then did I become certain that I had attained to the full insight of that wisdom which is unsurpassed in the heavens or on earth, among the whole race of Samanas and Brâhmans, or of gods or men.

23. ‘And now this knowledge and this insight has arisen within me. Immovable is the emancipation of my heart. This is my last existence. There will now be no rebirth for me!’

————————

24. Thus spake the Blessed One. The company of the five Bhikkhus, glad at heart, exalted the words of the Blessed One. And when the discourse had been uttered, there arose within the venerable Kondañña the eye of truth, spotless, and without a stain, (and he saw that) whatsoever has an origin, in that is also inherent the necessity of coming to an end[1].

[1. It is the perception of this fact which is the Dhammakakkhu, the Eye of Truth, or the Eye for Qualities as it might be rendered with reference to the meaning of Dhamma in the words that follow.
They are in Pâli yam kiñki samudaya-dhammam, sabbam tam nirodha-dhammam, literally, ‘whatever has the quality of beginning, that has the quality of ceasing.’]

————————

Dhamma-Kakka-Ppavattana Sutta: Foundation of the Kingdon of Righteousness
Translated from Pâli by T. W. Rhys Davids [1881]

DHAMMA-KAKKA-PPAVATTANA-SUTTA 
The Foundation of the Kingdom of Righteousness

18. ‘That this was the noble truth concerning the way which leads to the destruction of sorrow, was not, O Bhikkhus, among the doctrines handed down; but there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light.

19. ‘And again, O Bhikkhus, that I should become versed in the way which leads to the destruction of sorrow, though the noble truth concerning it was not among the doctrines handed down, there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light.

20. ‘And again, O Bhikkhus, that I had become versed in the way which leads to the destruction of sorrow, though the noble truth concerning it was not among the doctrines handed down, there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light.

Dhamma-Kakka-Ppavattana Sutta: Foundation of the Kingdon of Righteousness
Translated from Pâli by T. W. Rhys Davids [1881]

DHAMMA-KAKKA-PPAVATTANA-SUTTA 
The Foundation of the Kingdom of Righteousness

15. ‘That this, O Bhikkhus, was the noble truth concerning the destruction of sorrow, though it was not among the doctrines handed down; but there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light.

16. ‘And again, O Bhikkhus, that I should fully realise the destruction of sorrow, though the noble truth concerning it was not among the doctrines handed down, there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light.

17. ‘And again, O Bhikkhus, that I had fully realised the destruction of sorrow, though the noble
truth concerning it was not among the doctrines handed down, there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light.

Dhamma-Kakka-Ppavattana Sutta: Foundation of the Kingdon of Righteousness
Translated from Pâli by T. W. Rhys Davids [1881]

DHAMMA-KAKKA-PPAVATTANA-SUTTA 
The Foundation of the Kingdom of Righteousness

9. ‘That this was the noble truth concerning sorrow, was not, O Bhikkhus, among the doctrines handed down, but there arose within me the eye (to perceive it), there arose the knowledge (of its nature), there arose the understanding (of its cause), there arose the wisdom (to guide in the path of tranquillity), there arose the light (to dispel darkness from it)[1].

10. ‘And again, O Bhikkhus, that I should comprehend that this was the noble truth concerning sorrow, though it was not among the doctrines banded down, there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light.

11. ‘And again, O Bhikkhus, that I had comprehended that this was the noble truth concerning sorrow, though it was not among the doctrines handed down, there arose within me the eye, there

[1. The words in parentheses have been added by Gogerly, doubtless from some comment not accessible to me; and I have included them also, but in parentheses, as they seem to complete the ideas actually involved in the text.]

arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light.

12. ‘That this was the noble truth concerning the origin of sorrow, though it was not among the doctrines handed down, there arose within me the eye; but there arose within me the knowledge, there arose the understanding, there arose the wisdom, there arose the light.

13. ‘And again, O Bhikkhus, that I should put away the origin of sorrow, though the noble truth concerning it was not among the doctrines handed down, there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light.

14. ‘And again, O Bhikkhus, that I had fully put away the origin of sorrow, though the noble truth concerning it was not among the doctrines handed down, there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light.

Dhamma-Kakka-Ppavattana Sutta: Foundation of the Kingdon of Righteousness
Translated from Pâli by T. W. Rhys Davids [1881]

DHAMMA-KAKKA-PPAVATTANA-SUTTA 
The Foundation of the Kingdom of Righteousness

7. Now this, O Bhikkhus, is the noble truth concerning the destruction of suffering.

‘Verily, it is the destruction, in which no passion remains, of this very thirst; the laying aside of, the getting rid of, the being free from, the harbouring no longer of this thirst.

‘This then, O Bhikkhus, is the noble truth concerning the destruction of suffering.

8. ‘Now this, O Bhikkhus, is the noble truth concerning the way[1] which leads to the destruction of sorrow. Verily! it is this noble eightfold path[2]; that is to say:

[1. Patipadâ.

2. Ariyo atangiko Maggo.]

p. 150

Right views;
Right aspirations;
Right speech;
Right conduct;
Right livelihood;
Right effort;
Right mindfulness;
and Right contemplation.

This then, O Bhikkhus, is the noble truth concerning the destruction of sorrow.

Dhamma-Kakka-Ppavattana Sutta: Foundation of the Kingdon of Righteousness
Translated from Pâli by T. W. Rhys Davids [1881]

DHAMMA-KAKKA-PPAVATTANA-SUTTA
The Foundation of the Kingdom of Righteousness

5. ‘Now[1] this, O Bhikkhus, is the noble truth concerning suffering.

‘Birth is attended with pain[2], decay is painful, disease is painful, death is painful. Union with the unpleasant is painful, painful is separation from the pleasant; and any craving that is unsatisfied, that too is painful. In brief, the five aggregates which spring from attachment (the conditions of individuality and their cause)[3] are painful.

‘This then, O Bhikkhus, is the noble truth concerning suffering.

6. ‘Now this, O Bhikkhus, is the noble truth concerning the origin of suffering.

‘Verily, it is that thirst (or craving), causing the renewal of existence, accompanied by sensual delight, seeking satisfaction now here, now there–that is to say, the craving for the gratification of the passions, or the craving for (a future) life, or the craving for success (in this present life)[4].

‘This then, O Bhikkhus, is the noble truth concerning the origin of suffering.

————————

[1. On the following ‘four truths’ compare Dhammapada, verse 191, and Mahâ-parinibbâna Sutta II, 2, 3, and IV, 7, 8.

2. Or ‘is painful.’

3. Pañk‘ upâdânakkhandhâ. On the Khandhâ, or the material and mental aggregates which go to make up an individual, see my ‘Buddhism,’ Chap. III. Upâdâna, or ‘grasping’ is their source, and the uprooting of this upâdâna from the mind is Arahatship.

One might express the central thought of this First Noble Truth. in the language of the nineteenth century by saying that pain results from existence as an individual. It is the struggle to maintain one’s individuality which produces pain–a most pregnant and far-reaching suggestion. See for a fuller exposition the Fortnightly Review for December, 1879.

4. ‘The lust of the flesh, the lust of the eye, and the pride of life’ {footnote p. 149} correspond very exactly to the first and third of these three tanhâs. ‘The lust of the flesh, the lust of life, and the pride of life,’ or ‘the lust of the flesh, the lust of life, and the love of this present world,’ would be not inadequate renderings of all three.

The last two are in Pâli bhava-tanhâ and vibhava-tanhâ, on which Childers, on the authority of Vigesinha, says: ‘The former applies to the sassata-ditthi, and means a desire for an eternity of existence; the latter applies to the ukkheda-ditthi, and means a desire for annihilation in the very first (the present) form of existence.’ Sassata-ditthi may be called the ‘everlasting life heresy,’ and ukkheda-ditthi the ‘let-us-eat-and-drink-for-to-morrow-we-die heresy.’ These two heresies, thus implicitly condemned, have very close analogies to theism and materialism.

Spence Hardy says (‘Manual of Buddhism,’ p. 496): ‘Bhawa-tanhâ signifies the pertinacious love of existence induced by the supposition that transmigratory existence is not only eternal, but felicitous and desirable. Wibhawa-tanhâ is the love of the present life, under the notion that existence will cease therewith, and that there is to be no future state.’

Vibhava in Sanskrit means, 1. development; 2. might, majesty, prosperity; and 3. property: but the technical Buddhist sense, as will be seen from the above, is something more than this.]

Dhamma-Kakka-Ppavattana Sutta: Foundation of the Kingdon of Righteousness
Translated from Pâli by T. W. Rhys Davids [1881]