Of course the Dharma-body of the Buddha was the hedge at the bottom of the garden. At the same time, and no less obviously, it was these flowers, it was anything that I - or rather the blessed Not-I - cared to look at.
Dharma gives you the balance. It gives you the establishment into proper behavior, proper understanding, proper living, but it doesn't give you the completion of your journey. It doesn't give you the satisfaction of reaching the destination and your personality is still incomplete. So one has to have the experience of the spirit.
Having no background in philosophic thought and ignorant of the reasons supporting their faith, they experience great uneasiness when someone questions their beliefs. Such people often live closely guarded lives, fearful of encountering someone or something that might shatter their insecure spiritual foundation.This attitude, however, is not the fault of religion but of their own limited understanding. True Dharma leads in exactly the opposite direction. It enables one to integrate all the many diverse experiences of life into a meaningful and coherent whole, thereby banishing fear and insecurity completely.
If one does not remember death, one does not remember Dharma.
If we see pride among people who have no idea about Dharma, it is understandable. However, if afflictive emotions and haughtiness are present among Dharma practitioners, it is great disgrace to practice
I have the True Dharma Eye, the Marvelous Mind of Nirvana, the True Form of the Formless, and the Subtle Dharma Gate, independent of words and transmitted beyond doctrine. This I have entrusted to Mahakashyapa.
Now to understand the significance of chastity within us, we have to know that chastity is the foundation of all dharmas. Unless and until you have sense of chastity you cannot have dharma.
I manifested in a dreamlike way to dreamlike beings and gave a dreamlike Dharma, but in reality I never taught and never actually came.
A person's ethics and character are not tested in good times. It is only in bad times that a person shows how steadfast he is to his dharma.
Saints and ordinary folks are the same from the start. Inquiring about a difference is like asking to borrow string when you've got a good strong rope. Every Dharma is known in the heart.
The one who recognizes the uncertainty of phenomena is the Dharma within you.
The # zodiac sign on the # Ascendant normally tells us much concerning the dharma of the individual - that is, the central potentiality which the person should seek consciously to actualize as a vessel or lens through which the Divine may act.
Buddha also said that the Dharma, like a bird, needs two wings to fly, and that the wing that balances Wisdom is compassion.
When our mind works freely without any hindrance, and is at liberty to 'come' or to 'go', we attain Samadhi of Prajna, or liberation. Such a state is called the function of 'thoughtlessness'. But to refrain from thinking of anything, so that all thoughts are suppressed, is to be Dharma-ridden, and this is an erroneous view.
Dharma has several connotations in South Asian religions, but in Buddhism it has two basic, interrelated meanings: dharma as 'teaching' as found in the expression Buddha Dharma, and dharma as 'reality-as-is' (abhigama-dharma). The teaching is a verbal expression of reality-as-is that consists of two aspects-the subject that realizes and the object that is realized. Together they constitute 'reality-as-is;' if either aspect is lacking, it is not reality-as-is. This sense of dharma or reality-as-is is also called suchness (tathata) or thatness (tattva) in Buddhism.
To think that practice and realization are not one is a heretical view. In the Buddha Dharma, practice and realization are identical. Because one's present practice is practice in realization, one's initial negotiating of the Way in itself is the whole of original realization. Thus, even while directed to practice, one is told not to anticipate a realization apart from practice, because practice points directly to original realization.
Followers of the Way [of Chán], if you want to get the kind of understanding that accords with the Dharma, never be misled by others. Whether you're facing inward or facing outward, whatever you meet up with, just kill it! If you meet a buddha, kill the buddha. If you meet a patriarch, kill the patriarch. If you meet an arhat, kill the arhat. If you meet your parents, kill your parents. If you meet your kinfolk, kill your kinfolk. Then for the first time you will gain emancipation, will not be entangled with things, will pass freely anywhere you wish to go.
Friends in the Dharma, be satisfied with your own heads. Do not put any false heads above your own. Then, minute after minute, watch your step closely.
The Kama Sutra is neither exclusively a sex manual nor, as also commonly used art, a sacred or religious work. It is certainly not a tantric text. In opening with a discussion of the three aims of ancient Hindu life – dharma, artha and kama – Vatsyayana's purpose is to set kama, or enjoyment of the senses, in context. Thus dharma or virtuous living is the highest aim, artha, the amassing of wealth is next, and kama is the least of three.
My dharma teaches me to give my life for the sake of others without even attempting to kill.
Beyond happiness and unhappiness is truth. Truth is not affected by anything in the relative world. Truth is the unifying aspect of existence.
We don't want to go to heaven. We want to be reborn so that we can keep going and realize the dharma so we can benefit other beings, endlessly. It's a very different thing.
Eternity gives life to all and sustains all, transforms all on the wheel of dharma - until all attain perfection.
If you've made a lot of negative seeds, and not a lot of positive seeds, even though you meet with the dharma, you're going to have problems.
You are dharma. You are a wheel. And the wheel of dharma spins.
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