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“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]”
― Gautama Buddha, Die Reden Des Buddha Aus Dem Ang�ttaranikaya; Aus Dem Pali Zum Ersten Male �bers. Und Erl�utert Von Myanatiloka

“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]”
― Buddha

“The term �����پ��貹ṭṭ����Բ� can be explained as a compound of sati, "mindfulness" or "awareness", and �ܱ貹ṭṭ����Բ�, with the u of the latter term dropped by vowel elision. The Pāli term �ܱ貹ṭṭ����Բ� 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 �ܱ貹ṭṭ�󲹳󲹳پ� often denotes various nuances of "being present", or else "attending". Understood in this way, "�����پ��貹ṭṭ����Բ�" 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. �����پ��貹ṭṭ����Բ� can then be translated as "presence of mindfulness" or as "attending with mindfulness."

The commentaries, however, derive �����پ��貹ṭṭ����Բ� from the word "foundation" or "cause" (�貹ṭṭ����Բ�). This seems unlikely, since in the discourses contained in the Pāli canon the corresponding verb �貹ṭṭ�󲹳󲹳پ� never occurs together with sati. Moreover, the noun �貹ṭṭ����Բ� 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 �ܱ貹ṭṭ�󲹳󲹳پ�, indicating that "presence" (�ܱ貹ṭṭ����Բ�) is the etymologically correct derivation. In fact, the equivalent Sanskrit term is ����ṛt��ܱ貹���ٳ���Բ�, which shows that �ܱ貹���ٳ���Բ�, or its Pāli equivalent �ܱ貹ṭṭ����Բ�, is the correct choice for the compound.”
― ������������, �����پ��貹ṭṭ����Բ�: The Direct Path to Realization

“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.”
― Numata Center for Buddhist Translation & Research, The Three Pure Land Sutras

“Dünyanın halleriyle temas ettiğinde sarsılmayan, lekesiz, tasasız ve güvende bir zihin: En yüce koruma budur.”
― Sutta Nipata