The Forum dedicated to Arunachala and Bhagavan Sri Ramana Maharshi

Ramana Maharshi => General topics => Topic started by: Nagaraj on April 28, 2012, 08:52:53 PM

Title: Buddha quotes
Post by: Nagaraj on April 28, 2012, 08:52:53 PM
From what is dear, grief is born,
from what is dear, fear is born.
For someone freed from what is dear
there is no grief
-- so why fear?

From what is loved, grief is born,
from what is loved, fear is born.
For someone freed from what is loved,
there is no grief
-- so why fear?

From delight, grief is born,
from delight, fear is born.
For someone freed from delight
there is no grief
-- so why fear?

From sensuality, grief is born,
from sensuality, fear is born.
For someone freed from sensuality
there is no grief
-- so why fear?

From craving, grief is born,
from craving, fear is born.
For someone freed from craving
there is no grief
-- so why fear?


Salutations to Bhagavan
Title: Re: why fear?
Post by: Nagaraj on April 28, 2012, 09:05:17 PM
There is pleasure when a sore is scratched,
But to be without sores is more pleasurable still.
Just so, there are pleasures in worldly desires,
But to be without desires is more pleasurable still.

(Nagarjuna, from Precious Garland)

Salutations to Bhagavan
Title: Re: why fear?
Post by: Nagaraj on April 28, 2012, 09:14:00 PM

Our true buddha-nature has no shape. And the dust of affliction has no form. How can people use ordinary water to wash an intangible body? It won't work... To clean such a body you have to behold it. Once impurities and filth arise from desire, they multiply until they cover you inside and out. But if you try to wash this body of yours, you'll have to scrub until it's nearly gone before it's clean.

To find a buddha all you have to do is see your nature. Your nature is the buddha. And the buddha is the person who's free: free of plans, free of cares. If you don't see your nature and run around all day looking somewhere else, you'll never find a buddha. The truth is, there's nothing to find. But to reach such an understanding you need a teacher and you need to struggle to make yourself understand.

If, as in a dream, you see a light brighter than the sun, your remaining attachments will suddenly come to an end and the nature of reality will be revealed. Such an occurrence serves as the basis for enlightenment. But this is something only you know. You can't explain it to others.


Salutations to Bhagavan
Title: Re: why fear?
Post by: Nagaraj on April 28, 2012, 09:29:46 PM
Since pure awareness of nowness is the real buddha, In openness and contentment I found the Lama in my heart. When we realize this unending natural mind is the very nature of the Lama, Then there is no need for attached, grasping, or weeping prayers or artificial complaints, By simply relaxing in this uncontrived, open, and natural state, We obtain the blessing of aimless self-liberation of whatever arises.

No words can describe it
No example can point to it
Samsara does not make it worse
Nirvana does not make it better
It has never been born
It has never ceased
It has never been liberated
It has never been deluded
It has never existed
It has never been nonexistent
It has no limits at all
It does not fall into any kind of category.

(Dudjom Rinpoche)

Salutations to Bhagavan
Title: Re: why fear?
Post by: Nagaraj on April 28, 2012, 09:39:39 PM
If you want to understand suffering you must look into the situation at hand. The teachings say that wherever a problem arises it must be settled right there. Where suffering lies is right where non-suffering will arise, it ceases at the place where it arises. If suffering arises you must contemplate right there, you don't have to run away. You should settle the issue right there. One who runs away from suffering out of fear is the most foolish person of all. He will simply increases his stupidity endlessly.

We don't meditate to see heaven, but to end suffering.

(Ajahn Chah)

Salutations to Bhagavan
Title: Re: why fear?
Post by: Hari on April 28, 2012, 10:15:17 PM
Thank you for these quotes. I really appreciate Buddhist's thinking. Budhist way of thought is so simple and enlightening. Even while I was reading this I realized that our Bhagavan Ramana's way of teaching is perfection of mixture between Buddha's, Shankara's and Ramanuja's teachings and way of represening the Reality. I found very similar purpose between Buddhist's Vipassana and Self-inquiry of Lord Ramana. They both seek the original "I" thought. Vipassana however is very difficult to be achieved in modern times.
Title: Re: why fear?
Post by: Nagaraj on April 28, 2012, 10:43:24 PM
Dear i,

When we look subtly, all religion have originated from one  source alone. The Vedas are called Apourusheya, not man made. It is so, because, they are not written through mind, or through the exercise of intellect. It just flashed forth to the Saints, and they just expressed what they saw. This wisdom, over the ages, came to be categorized as Vedas, first there was only Vedic group, Veda literally means "to know" when we say Vedic religion we are only meaning "To Knowing" religion - isn't it funny? Then it got split into Jaina, Buddha, Then these wisdom spread to different parts, Greek, and Jew, Christ, Islam, and, in the same wisdom also exists atheism as well. :)


"To Know"

Everything is same, that is why wisdom is common in all religion, Cows are many and different, milk is one, sweets are many and different, sugar is one. :)

That Sugar is God, Atman, Brahman, Ishwara, Kingdom of heaven Miksha, etc...

Salutations to Bhagavan
Title: Re: why fear?
Post by: Nagaraj on April 29, 2012, 08:26:29 AM
Devotion is the essence of the path, and if we have in mind nothing but the guru and feel nothing but fervent devotion, whatever occurs is perceived as his blessing. If we simply practice with this constantly present devotion, this is prayer itself.
When all thoughts are imbued with devotion to the guru, there is a natural confidence that this will take care of whatever may happen. All forms are the guru, all sounds are prayer, and all gross and subtle thoughts arise as devotion. Everything is spontaneously liberated in the absolute nature, like knots untied in the sky.

There are different levels of faith. First, clear faith refers to the joy and clarity and change in our perceptions that we experience when we hear about the qualities of the Three Jewels and the lives of the Buddha and the great teachers. Longing faith is experienced when we think about the latter and are filled with a great desire to know more about their qualities and to acquire these ourselves. Confident faith comes through practicing the Dharma, when we acquire complete confidence in the truth of the teachings and the enlightenment of the Buddha. Finally, when faith has become so much a part of ourselves that even if our lives were at risk we could never give it up, it has become irreversible faith.

(Dilgo Khyentse Rinpoche)

Salutations to Bhagavan
Title: Re: why fear?
Post by: Nagaraj on April 29, 2012, 08:33:31 AM
From the blossoming lotus of devotion, at the center of my being,
Rise up, O compassionate master, my only refuge!
I am plagued by past actions and turbulent emotions:
To protect me in my misfortune
Remain as the jewel-ornament on the crown of my head, the mandala of great bliss,
Arousing all my mindfulness and awareness, l pray!
(Jikme Lingpa)

Salutations to Bhagavan
Title: Re: why fear?
Post by: Nagaraj on April 29, 2012, 08:35:34 AM
If, though, by the conjunction of conditions, someone understands what the Buddha meant, that person doesn't need a teacher. Such a person has a natural awareness superior to anything taught. But unless you're so blessed, study hard, and by means of instruction you'll understand.


Saluations to Bhagavan
Title: Re: why fear?
Post by: Nagaraj on April 29, 2012, 09:00:34 AM
Each time we begin our practice of meditation, we are moved by the awareness that we and all other sentient beings fundamentally have the Buddha nature as our innermost essence, and that to realize it is to be free of ignorance and to put an end, finally, to suffering.

We are inspired with the motivation to dedicate our practice, and our life, to the enlightenment of all beings in the spirit of this prayer, which all the buddhas of the past have prayed:

By the power and the truth of this practice:

(Sogyal Rinpoche)

Salutations to Bhagavan
Title: Re: why fear?
Post by: Nagaraj on April 29, 2012, 09:10:15 AM
    If, as in a dream, you see a light brighter than the sun, your remaining attachments will suddenly come to an end and the nature of reality will be revealed. Such an occurrence serves as the basis for enlightenment. But this is something only you know.
    You can't explain it to others.

    Or if, while you're walking, standing, sitting, or lying in a quiet grove, you see a light, regardless of whether it's bright or dim, don't tell others and don't focus on it.
    It's the light of your own nature.

    Of if, while you're walking, standing, sitting, or lying in the stillness and darkness of night, everything appears as though in daylight, don't be startled.
    It's your own mind about to reveal itself.

    Or if, while you're dreaming at night, you see the moon and stars in all their clarity, it means the workings of your mind are about to end.
    But don't tell others.

... the fools of this world prefer to look for sages far away. They don't believe that the wisdom of their own mind is the sage... the sutras say, "Mind is the teaching." But people of no understanding don't believe in their own mind or that by understanding this teaching they can become a sage. They prefer to look for distant knowledge and long for things in space, buddha-images, light, incense, and colors. They fall prey to falsehood and lose their minds to insanity.

Sometime, somewhere you need to take something to be the truth. But if you cling to it too strongly, then even when the truth comes in person and knocks on your door, you will not open it.


Salutations to Bhagavan
Title: Re: why fear?
Post by: sanjaya_ganesh on April 29, 2012, 10:52:14 AM
Why is acharya swamigal said to have debated and "defeated" all budhist gurus of his time and effectively caused its decline? Eager to know what is such a big contention advaita had with budhism.
Title: Re: why fear?
Post by: Nagaraj on April 29, 2012, 11:01:11 AM
Dear i,

Acharya only defeated or destroyed the neisance, and, showed people the light. He never really defeated the truth, can anybody defeat truth at anytime? is it even possible? (Truth is Truth, be it, Buddhist, Christian, Jains, Islam, Greek, Jew)

Where ever he went, he defeated neisance through debates and dialogues and discussions, Spirituality without Bhakti is like a dead body without life, this he defeated. Thus, these records that Acharya was against Buddha and Buddha was against Vedas and God worship is all only talk of un-evolved people, it was such people, Acharya was concerned with, he debated them, discussed, and bought them to light.

How would Acharya have defeated Truth (be it Buddhist, Shakta, Ganapatya, Koumaram, Shaiva, Vaishnava) when the Vedas proclaim:

एकं सत् विप्राः बहुधा वदन्ति ॥ Ekam Sat Viprah Bahuda Vadanti - Truth is one, learned men express it differently.

Therefore, true Sajjana (Good Person) will never find fault in anything, for he sees the same light everywhere. Its is only those who have not yet been able to see the underlying light, as found to be same, in everything, raise and spend invaluable time in such contentions. But, it is not going to be late, that, they too, will soon be blessed to see this light, which is same in everything. This is the Acharya Vaibhavam (Celebration)

Salutations to Bhagavan
Title: Re: why fear?
Post by: Nagaraj on April 29, 2012, 11:37:55 AM
Dear i,

This has been posted before, but still, it is relevant to be posted, yet again, here -

In Mahabharatha, there is a parable which stands testimony to Yudhishtra’s  inherent greatness when compared with Duriyodhana. One day Duriyodhana is summoned and asked to bring one good man from the earth. In the evening a disillusioned Duriyodhana returns, grumbling about how there isn’t one decent man left on the face of the earth. The very same day, Yudhishtra returns, shaking his head in utter dismay, genuinely unable to spot ONE BAD man, on which endeavour he was sent!! Each saw in the world what he found himself to be. Much as Duriyodana tried to rule the kingdom and prove his supremacy, it is proven beyond doubt that he must have been a tormented man, unhappy with himself on the core level. While Yudhishtra was intrinsically happy and contented even when he was in the forest, divested of the kingdom and the honours of a princely life!

We can say, with this inference, that Acharya defeated Duryodhana :) by way of discussion debated, but still, even Acharya could not just defeat everybody, some of them remained adamant :) Let me share with you this incident from Mahabharata -

Duryodhana, even though he was apparently Krishna's enemy, was convinced that Krishna was not an ordinary person. He thought that he would be fortunate indeed if he could win Krishna's support. So on the eve of the Kurukshetra war he went to Krishna to ask Him for help. Arjuna was there, too, for the same reason.

Both parties sent calls to their relations and supporters and people came from as far away as Afganistan which had Aryan kingdoms as well as from the east and the south. Shri Krishna played an interesting role in the war. Both Duryodhana and Arjuna went to meet Shri Krishna for his assistance in the war. Both reached his palace early morning and waited for Shri Krishna to wake up. Proudly, Duryodhana sat near his head while Arjuna sat humbly at his feet. When Shri Krishna woke up he first saw Arjuna and asked what he wanted. Thus the discussion started. Shri Krishna said that he himself would support one side and lend his army to the other. He also said that he would not handle any arms during the war. Duryodhana opted for the army while Arjuna opted for Shri Krishna. Shri Krishna acted as Arjuna's charioteer during the war and saved him from death many times. He was intelligent and shrewd and it is this shrewdness which mainly made Pandavas win the war. Bhishma. Dronacharya fought on Kauravas side as their duty but their heart was with Arjuna and Yudhishtir. However they did not become lax in their duties. The tales of the war and how Shri Krishna's tricks saved Pandavas is interesting and legendary but that is a different topic.

Thus are the types of Sadhakas. Both believe in God, but, yet, there is subtle difference in it :) God is every present, only we need to ask God, and he bestows on us, what we ask, immediately! Intelligence, wisdom is, therefore, to ask for, what is best!

We have to be like Tenali Rama, who, when was offered a boon by Kali, thus - One is filled with milk and the other with curd. You can take any one of these. If you consume the milk in this bowl, you'll become a scholar. If you consume the curd instead, you'll become rich. Immediately, Rama grabbed both the bowls from Her hand and gulped down the contents of both. :)

Salutations to Bhagavan
Title: Re: why fear?
Post by: Nagaraj on April 29, 2012, 01:20:28 PM
So resolve yourselves. It's not just by sitting with your eyes closed that you develop wisdom. Eyes, ears, nose, tongue, body and mind are constantly with us, so be constantly alert. Study constantly. Seeing trees or animals can all be occasions for study. Bring it all inwards. See clearly within your own heart. If some sensation makes impact on the heart, witness it clearly for yourself, don't simply disregard it.

Whenever we feel that we are definitely right, so much so that we refuse to open up to anything or anybody else, right there we are wrong. It becomes wrong view. When suffering arises, where does it arise from? The cause is wrong view, the fruit of that being suffering. If it was right view it wouldn't cause suffering.

(Ajahn Chah)

Wisdom by itself is like an empty gold vessel, it needs to be filled with compassion. Wisdom and compassion are the two sides of the same coin, one representing personal and the other transpersonal consciousness and both equally indispensable for the attainment of enlightenment.

(Madmilla Moacanin)

“bhakti poornathaya Jnanam” (the culmination of devotion is knowledge)

Salutations to Bhagavan
Title: Re: why fear?
Post by: sanjaya_ganesh on April 29, 2012, 01:23:09 PM
Thanks, Nagaraj Garu. What you wrote below is very true and clarifies a lot

Where ever he went, he defeated neisance through debates and dialogues and discussions, Spirituality without Bhakti is like a dead body without life, this he defeated. Thus, these records that Acharya was against Buddha and Buddha was against Vedas and God worship is all only talk of un-evolved people, it was such people, Acharya was concerned with, he debated them, discussed, and bought them to light.

Title: Re: why fear?
Post by: Nagaraj on April 29, 2012, 01:57:47 PM
Once you know the nature of anger and joy is empty and you let them go, you free yourself from karma.
Still others commit all sorts of evil deeds, claiming karma doesn't exist.
They erroneously maintain that since everything is empty, committing evil isn't wrong.
Such persons fall into a hell of endless darkness with no hope of release.
Those who are wise hold no such conception.


I am the owner of my karma .
I inherit my karma.
I am born of my karma.
I am related to my karma.
I live supported by my karma.
Whatever karma I create, whether good or evil, that I shall inherit.

(Anguttara Nikaya)

Do not take lightly small misdeeds
Believing they can do no harm
Even a tiny spark of fire
Can set alight a mountain of hay.

Do not take lightly small good deeds
Believing they can hardly help
For drops of water one by one
In time can fill a giant pot.

(Patrul Rinpoche)

Karma is not fatalistic or predetermined. Karma means our ability to create and to change. It is creative because we can determine how and why we act. We can change. The future is in our hands, and in the hands of our heart.

Buddha said:

"Karma creates all, like an artist, Karma composes, like a dancer."

As Buddha said: “What you are is what you have been, what you will be is what you do now.” Padmasambhava went further: “If you want to know your past life, look into your present condition; if you want to know your future life, look at your present actions.”

...everything is at risk in how we live now at this very moment: How we live now can cost us our entire future.

Salutations to Bhagavan
Title: Re: why fear?
Post by: Nagaraj on April 29, 2012, 02:08:43 PM
Sometimes, you may encounter situations that require strong countermeasures. I believe, however, that you can take a strong stand and even take strong countermeasures out of a feeling of compassion, or a sense of concern for the other, rather than out of anger. One of the reasons why there is a need to adopt a very strong countermeasure against someone is that if you let it pass--whatever the harm or the crime that is being perpetrated against you--then there is a danger of that person's habituating in a very negative way, which, in reality, will cause that individual's own downfall and is very destructive in the long run for the individual himself or herself. Therefore a strong countermeasure is necessary, but with this thought in mind, you can do it out of compassion and concern for that individual.

Salutations to Bhagavan
Title: Re: why fear?
Post by: Nagaraj on April 29, 2012, 02:18:47 PM
Why are we bored, lonely and lazy? Because we don't have the will to totally open our hearts to others. If you have the strength of will to totally open your heart to others, you will eliminate laziness, selfishness and loneliness. Actually, the reason you get lonely is that you are not doing anything. If you were busy, you wouldn't have time to get lonely. Loneliness can only enter an inactive mind. If your mind is dull and your body inactive, then you get lonely. Basically, this comes from a selfish attitude, concern for yourself alone. That is the cause of loneliness, laziness and a closed heart.

(Lama Yeshe)

as the saying goes, Maanava Seve Maadhava Seve - Service to Humanity is service to God. Love all Serve all. Use the raising energies, in doing good to others. The false 'I' raises again and again, what to do, let it out, use it to the world. Heal the World. We also do so many meditations when this false 'I' raises, but why does not not settle in the source? it comes back again and again? what is true meditation? meditation is service as well. This also is meditation, not just sitting and closing our eyes and repeating Gods name. A time will come when these energies will subside by themselves, then when we sit down, we would have sat permanently for the false 'I' to never raise ever again. Till then, we need to live Dharmically.

Sautations to Bhagavan
Title: Re: why fear?
Post by: Nagaraj on April 29, 2012, 02:28:37 PM
In order to develop a fully qualified desire to take advantage of a life of leisure, you must reflect on its four elements, as follows:
Among these, the third stops the laziness of giving up, which thinks, "I will practice the teaching in future lives." The fourth stops the laziness of disengagement, which thinks, "Although I should practice in this lifetime, it is enough to practice later on and not to practice in my early years, months, and days.

The ordinary samsaric mind sees the human body as just a tool with which to chase material, social, and biological needs, all of which satisfy only superficial levels of the spirit. Their effects do not pass beyond the gates of death. We have to learn to appreciate the intrinsic spiritual quality of human nature, to have a subtle confidence in the positive, creative aspect of our being. It is difficult to enter spiritual training if one regards one's life as having no purpose other than the pursuit of ephemeral, transient goals, as does a rat who builds a strong nest and then drags home all sorts of trinkets to it. In order to break the mind of this vain, mundane attitude towards life, we sit in meditation and contemplate first the eight freedoms and ten endowments, and then the meaningful and rare nature of a human incarnation. This contemplation imbues us with a sense of spiritual dignity that subtly transforms our way of relating to ourselves and our existence. We cease to see ourselves merely as animals uncontrolledly chasing after the immediate cravings of the senses in a vicious circle of jungle law; and we come to appreciate the quality of penetrating awareness and the capacity for spiritual development that distinguishes humans from animals and insects. This causes the thought of extracting the essence of life to arise with a joyous intensity.

(Dalai Lama)

Salutations to Bhagavan
Title: Re: why fear?
Post by: Nagaraj on April 29, 2012, 02:32:38 PM
When you have many excuses not to do your work, ask yourself what guarantee you have of another chance to do what needs to be done. Time lost is lost for good. No matter how much you promise to improve, no matter what good intentions you have for making it up, the time is gone for good. Feeling sorry about the situation will not bring it back. You can never buy back that precious piece of time. You may think, "Well, that piece of time has passed, but I still have a long stretch of time left." No, you do not! What guarantee is there that you will have another piece of time like this one? Wake up and stop the excuses; they never made sense before and do not make sense now. Laziness and procrastination have never worked in a sound and helpful way. It is only sound and helpful to get things moving.

Hundreds of people may be more popular, powerful, and wealthy than we are, but from the point of view of the Dharma, no one is more fortunate. We have a very precious opportunity to make the best of our lives by working toward the attainment of buddhahood. We have obtained this precious human birth and have come in contact with the teachings and spiritual friends. All the favorable conditions are available--we could not ask for more. Yet this is only for a very short period of time.

(Khenpo Karthar Rinpoche)

Salutations to Bhagavan
Title: Re: why fear?
Post by: Nagaraj on April 29, 2012, 02:34:26 PM
Every spiritual tradition has stressed that this human life is unique and has a potential that ordinarily we don’t even begin to imagine. If we miss the opportunity this life offers us for transforming ourselves, they say, it may well be an extremely long time before we have another.

Imagine a blind turtle roaming the depths of an ocean the size of the universe. Up above floats a wooden ring, tossed to and fro on the waves. Every hundred years, the turtle comes, once, to the surface. To be born a human being is said by Buddhists to be more difficult than for that turtle to surface accidentally with its head poking through the wooden ring.

And even among those who have a human birth, it is said, those who have the great good fortune to make a connection with the teachings are rare, and those who really take them to heart and embody them in their actions even rarer—as rare, in fact, “as stars in broad daylight.”

The quality of life in the realm of the gods may look superior to our own, yet the masters tell us that human life is infinitely more valuable. Why? Because of the very fact that we have the awareness and intelligence that are the raw materials for enlightenment, and because the very suffering that pervades this human realm is itself the spur to spiritual transformation.
Pain, grief, loss, and ceaseless frustration of every kind are there for a very real and dramatic purpose: to wake us up, to enable, almost to force us to break out of the cycle of samsara and so release our imprisoned splendor.

(Sogyal Rinpoche)

Salutations to Bhagavan
Title: Re: why fear?
Post by: Nagaraj on April 29, 2012, 02:38:46 PM
What is Dhamma? Nothing isn’t.

How does the dhamma teach the proper way of life? It shows us how to live. It has many ways of showing it - on roots or trees or just in front of you. It is a teaching but not in words. So still the mind, the heart, and learn to watch. You'll find the whole dhamma revealing itself here and now. At what other time and place are you going to look?

But this is like some sort of sweet fruit: even though the fruit is sweet we must rely on contact with and experience of that fruit before we will know what the taste is like. Now that fruit, even though no-one tastes it, is sweet all the same. But nobody knows of it. The Dhamma of the Buddha is like this. Even though it's the truth it isn't true for those who don't really know it. No matter how excellent or fine it may be it is worthless to them.

Outward scriptural study is not important. Of course, the Dhamma books are correct, but they are not right. They cannot give you right understanding. To see the word anger in print is not the same as experiencing anger. Only experiencing yourself can give you the true faith.

(Ajahn Chah)

Salutations to Bhagavan
Title: Re: why fear?
Post by: Nagaraj on April 29, 2012, 02:40:46 PM
Question: Can one be attached to Buddhism? What should we do if someone attacks our beliefs and criticizes the Dharma?

Answer: Each situation must be regarded individually. In general, if we feel, "They are criticizing my beliefs. They think I am stupid for believing that," we are clinging to our beliefs because we think, "These beliefs are good because they are mine. If someone criticizes them, they are criticizing me." Such an attitude isn't very productive and we'll be more peaceful if we abandon it. We are not our beliefs. If others disagree with our beliefs, it does not mean we are stupid.

Being open to what others say is useful. Let's not be attached to the name and label of our religion. We are seeking truth and happiness, not promotion of a religion because it happens to be ours. In addition, questioning the teachings is reasonable. The Buddha himself said we should check his teachings and not just believe in them blindly.

On the other hand, we should not automatically agree with everything someone else says. We should not abandon our beliefs and adopt theirs indiscriminately. If someone asks a question we cannot answer, it doesn't mean the Buddha's teachings are wrong. It simply means we don't know the answer and need to learn and contemplate more. We can then take the question to knowledgeable Buddhists and think about their answers. When others question our beliefs, they are actually helping us deepen our understanding of the Buddha's teachings by showing us what we do not yet understand. This inspires us to study the Dharma and reflect on its meaning.

(Thubten Chodron)

Salutations to Bhagavan
Title: Re: why fear?
Post by: Nagaraj on April 29, 2012, 02:43:32 PM
Assailed by afflictions, we discover Dharma
And find the way to liberation. Thank you, evil forces!

When sorrows invade the mind, we discover Dharma
And find lasting happiness. Thank you, sorrows!

Through harm caused by spirits we discover Dharma
And find fearlessness. Thank you, ghosts and demons!

Through people's hate we discover Dharma
And find benefits and happiness. Thank you, those who hate us!

Through cruel adversity, we discover Dharma
And find the unchanging way. Thank you, adversity!

Through being impelled to by others, we discover Dharma
And find the essential meaning. Thank you, all who drive us on!

We dedicate our merit to you all, to repay your kindness.

(Gyalwa Longchenpa)

Salutations to Bhagavan
Title: Re: why fear?
Post by: Nagaraj on April 29, 2012, 02:45:50 PM
Most of us dread bad or uncomfortable situations, wondering what we can do to make them less unpleasant. But as far as the [Dharma] practice is concerned, that isn't the point. Surrendering to a situation might indeed make us feel better, but that is not the purpose of the exercise. Surrendering allows us to feel the qualities of a situation and to see things clearly. If we turn away or respond with aggression, we never get the chance to do that.

So even if you feel the situation that's about to unfold might be so embarrassing, frightening, or difficult you would never recover from it, just open to it. It may appear like a high wall that you can't see beyond, but you will pass through it and come out the other side. It's going to happen anyway, and one way or another you will deal with it. So take the attitude "Even if this situation destroys me..." Logically, you know this won't happen. You will live through the experience. But by entering into the situation with openness, you have a chance to see its nature. You get to taste the whole situation, just as you would in formless meditation. You get to treat it as a guest rather than an adversary.

(Rigdzin Shikpo)

Salutations to Bhagavan
Title: Re: why fear?
Post by: Nagaraj on April 29, 2012, 02:49:56 PM
In meditation, negative experiences are the most misleading, because we tend to take them as a bad sign. But in fact the negative experiences in our practice are blessings in disguise. Try to not react to them with aversion as you might normally do, but recognize them instead for what they truly are, merely experiences, illusory and dreamlike.

The realization of the true nature of the experience liberates you from the harm or danger of the experience itself, and as a result a negative experience can become a source of great blessing and accomplishment. There are innumerable stories of how masters worked like this with negative experiences and transformed them into catalysts for realization.

(Sogyal Rinpoche)

Salutations to Bhagavan
Title: Re: why fear?
Post by: Nagaraj on April 29, 2012, 02:53:22 PM
When little obstacles crop up on the spiritual path, a good practitioner does not lose faith and begin to doubt, but has the discernment to recognize difficulties, whatever they may be, for what they are—just obstacles, and nothing more. It is the nature of things that when you recognize an obstacle as such, it ceases to be an obstacle. Equally, it is by failing to recognize an obstacle for what it is, and therefore taking it seriously, that it is empowered and solidified and becomes a real blockage.

(Sogyal Rinpoche)

Salutations to Bhagavan
Title: Re: why fear?
Post by: Nagaraj on April 29, 2012, 02:56:09 PM
Most people feel cozy enough in samsara. They do not really have the genuine aspiration to go beyond samsara; they just want samsara to be a little bit better....

The underlying motivation to go beyond samsara is very rare, even for people who go to Dharma centers. There are many people who learn to meditate and so forth, but with the underlying motive that they hope to make themselves feel better. And if it ends up making them feel worse, instead of realizing that this may be a good sign, they think there is something wrong with Dharma. We are always looking to make ourselves comfortable in the prison house. We might think that if we get the cell wall painted a pretty shade of pale green, and put in a few pictures, it won't be a prison any more.

(Jetsunma Tenzin Palmo)

Salutations to Bhagavan
Title: Re: why fear?
Post by: Nagaraj on April 29, 2012, 08:04:53 PM
Sit quietly. From the depths of your heart, invoke in the sky in front of you the embodiment of the truth in the person of your master, a saint, or an enlightened being.

Try to visualize the master or buddha as alive and as radiant and translucent as a rainbow.

If you have difficulty visualizing the master, imagine the embodiment of truth simply as light, or try to feel his or her perfect presence there in the sky before you. Let all the inspiration, joy, and awe you then feel take the place of visualization. My master Dudjom Rinpoche used to say that it does not matter if you cannot visualize; what is more important is to feel the presence in your heart, and to know that this presence embodies the blessings, compassion, energy, and wisdom of all the buddhas.

With deep devotion, merge your mind with the master’s, then rest your mind in his or her wisdom mind.

(Sogyal Rinpoche)

Salutations to Bhagavan
Title: Re: why fear?
Post by: Nagaraj on April 29, 2012, 08:09:17 PM
Who is the outer teacher? None other than the embodiment and voice and representative of our inner teacher. The master whose human shape and human voice and wisdom we come to love with a love deeper than any other in our lives is none other than the external manifestation of the mystery of our own inner truth. What else could explain why we feel so strongly connected to him or her?

When we have prayed and aspired and hungered for the truth for a long time, for many, many lives, and when our karma has become sufficiently purified, a kind of miracle takes place. And this miracle, if we can understand and use it, can lead to the end of ignorance forever: The inner teacher, who has been with us always, manifests in the form of the "outer teacher," whom, almost as if by magic, we actually encounter..

(Sogyal Rinpoche)

Salutations to Bhagavan
Title: Re: why fear?
Post by: Nagaraj on April 29, 2012, 08:15:56 PM
There is only one way of attaining liberation and of obtaining the omniscience of enlightenment: following an authentic spiritual master. He is the guide that will help you to cross the ocean of samsara.

The sun and the moon are reflected in clear, still water instantly. Similarly, the blessings of all the buddhas are always present for those who have complete confidence in them. The sun’s rays fall everywhere uniformly, but only where they are focused through a magnifying glass can they set dry grass on fire. When the all-pervading rays of the Buddha’s compassion are focused through the magnifying glass of your faith and devotion, the flame of blessings blazes up in your being.

(Dilgo Khyentse Rinpoche)

Salutations to Bhagavan
Title: Re: why fear?
Post by: Nagaraj on April 29, 2012, 08:24:03 PM

Patrul Rinpoche’s teacher was called Jikmé Gyalwe Nyugu. For many years, he had been doing a solitary retreat in a cave in the mountains. One day when he came outside, the sun was pouring down; he gazed out into the sky and saw a cloud moving in the direction of where his master, Jikmé Lingpa, lived. The thought rose in his mind: “Over there is where my master is,” and with that thought a tremendous feeling of longing and devotion surged up in him. It was so strong, so shattering, that he fainted.

When Jikmé Gyalwe Nyugu came to, the entire blessing of his master’s wisdom mind had been transmitted to him, and he had reached the highest stage of realization, what we call “the exhaustion of phenomenal reality.”

(Sogyal Rinpoche)

Salutations to Bhagavan
Title: Re: why fear?
Post by: Nagaraj on April 29, 2012, 08:33:28 PM
Right now many of us wish for liberation, yet sometimes we cannot keep ourselves from creating the causes for cyclic existence. When we understand true suffering well, our wish for liberation will become firm. At present our resolve to reach liberation is not firm because we think of suffering, but not deeply. The deluded attitude believing that the unsatisfactoriness of change is true happiness easily arises in us because we are not yet deeply convinced that all happiness in cyclic existence is contaminated and is in fact only a variety of suffering. To remedy this, we should meditate on true suffering more often and explore its meaning deeply. Then our wish for liberation will become firm.

We consider many things--clothes, food, good health, nice possessions, financial security, the higher rebirths--as true happiness. As a result, we are attached to them and create more causes for suffering in cyclic existence in order to gain them. Thinking that the human birth is something marvelous, we work at creating the causes that propel us toward it. In fact all we are doing is creating the cause for yet another rebirth in cyclic existence, together with all the problems that such a rebirth involves.

If we understand that by its nature, cyclic existence is unsatisfactory, we will have a deep aversion to it. If we do not have a deep aversion to it, we will not be determined to be free, and therefore will not be able to destroy our self-grasping ignorance, which is the root of cyclic existence. In that case, we will not be able to attain liberation. However, when we deeply feel the extent to which we suffer in cyclic existence, we will automatically want to abandon the true origin of suffering, attain the true cessation, and meditate on the true path. Having realized true suffering, we will easily realize the other three of the four noble truths. Thus it is said: suffering is to be known. The origin is to be abandoned. The cessation is to be attained. The path is to be practiced. The determination to be free is the wish for ourselves to be free of cyclic existence. When we wish others to be free, that is compassion.

(Geshe Jampa Tegchok)

Renunciation has both sadness and joy in it: sadness because you realize the futility of your old ways, and joy because of the greater vision that begins to unfold when you are able to let go of them. This is no ordinary joy. It is a joy that gives birth to a new and profound strength, a confidence, an abiding inspiration that comes from the realization that you are not condemned to your habits, that you can indeed emerge from them, that you can change, and grow more and more free.

(Sogyal Rinpoche)

Salutations to Bhagavan
Title: Re: why fear?
Post by: Nagaraj on April 29, 2012, 08:41:22 PM

Those who really seek the path to enlightenment dictate terms to their mind. They then proceed with strong determination.

Be urgent in good; hold your thoughts off evil.
When one is slack in doing good the mind delights in evil.

Endurance is one of the most difficult disciplines,
but it is to the one who endures that the final victory comes.


Salutations to Bhagavan
Title: Re: why fear?
Post by: Nagaraj on April 29, 2012, 08:58:17 PM
You will fall sick, experience pain, and encounter many adverse circumstances. At such times do not think, 'Although I am practicing the Dharma, I have nothing but trouble. The Dharma cannot be so great. I have followed a teacher and done so much practice, and yet hard times still befall me.' Such thoughts are wrong views. You should realize that through the blessing and power of the practice, by experiencing sickness and other difficulties now, you are purifying and ridding yourself of negative actions.... By purifying them while you have the chance, you will later go from bliss to bliss. So do not think, 'I don't deserve this illness, these obstacles, these negative influences.' Experience your difficulties as blessings...when you do experience such difficulties, you should be very happy and avoid having adverse thoughts like, 'Why are such terrible things happening to me.

(Dilgo Khyentse Rinpoche)

Salutations to Bhagavan
Title: Re: why fear?
Post by: Hari on April 29, 2012, 09:37:16 PM
Thank you for these excerpts!!!!!!!! Really good work!!!
Title: Re: why fear?
Post by: Nagaraj on April 29, 2012, 09:51:44 PM
Dear i,

thank you, i have been posting a little over board, too many, over just a couple of days  :D but, i did so, as it was giving me immense solace, and i began to share what bought me peace with you all :)

Salutations to Bhagavan
Title: Re: why fear?
Post by: Nagaraj on April 30, 2012, 08:57:44 AM
Ultimate wisdom (jñana in Sanskrit) refers to a direct realisation which is non-dualistic, and contradicts the way in which we ordinarily perceive the world. The experience of ultimate truth or emptiness is beyond duality.

It is important to remember that emptiness here does not refer to nothingness or some kind of nihilistic view. Emptiness refers to the fact that ultimately, our day-to-day experience of reality is wrong, and is 'empty' of many qualities that we normally assign to it.

Describing this non-dual experience in words is not really possible, as language is based on duality and contrasts. Trying to explain this experience - which contradicts our normal perception - is a bit like explaining colors to someone who is born blind; difficult to say the least.


Salutations to Bhagavan
Title: Re: why fear?
Post by: Nagaraj on April 30, 2012, 09:03:38 AM
We cannot get rid of suffering by saying, "I will not suffer." We cannot eliminate attachment by saying, "I will not be attached to anything," nor eliminate aggression by saying, "I will never become angry." Yet, we do want to get rid of suffering and the disturbing emotions that are the immediate cause of suffering.

The Buddha taught that to eliminate these states, which are really the results of the primary confusion of our belief in a personal self, we must get rid of the fundamental cause.

But we cannot simply say, "I will not believe in the personal self." The only way to eliminate suffering is to actually recognize the experience of a self as a misconception, which we do by proving directly to ourselves that there is no such personal self. We must actually realise this. Once we do, then automatically the misconception of a self and our fixation on that "self" will disappear.

Only by directly experiencing selflessness can we end the process of confused projection. This is why the Buddha emphasized meditation on selflessness or egolessness (emptiness).

However, to meditate on egolessness, we must undertake a process that begins with a conceptual understanding of egolessness; then, based on that understanding, there can be meditation, and finally realization.

(Khenchen Thrangu Rinpoche)

Saluations to Bhagavan
Title: how free you really are?
Post by: Nagaraj on April 30, 2012, 05:58:05 PM
Want to know how free you really are? Good! You're about to be presented with a unique opportunity to learn all about your individual level of inner liberty.

As you review each of the inner liberties on the list, just note mentally whether or not that particular freedom belongs to you. Our intention is simply to learn what's true about ourselves, not to prove anything about ourselves. Allow these forty freedoms to awaken and stir that secret part of you that knows living in any kind of bondage is a lie. Then follow your own natural sensing all the way to the free life.

You're Well Along Freedom's Path When:
There's one more important point to bring to our attention: never be discouraged over your present location!

Discouragement is a negative emotion with more than one trick up its dark sleeve. It tricks you into mentally or emotionally dwelling in the very place you want to leave. Drop all such sorrow permanently by daring to see through this deception of the unconscious mind.

Who you really are, your True Nature, is no more tied to the kind of person you've been than the wind is tied to the skies through which it moves. Your past is just that, the past, a place within your psyche with no more reality to it that the picture of a castle on a postcard is made from stone. You have a destination far beyond where you find yourself standing today. It may not seem so at first, but your new findings are a great start. Now keep going.

Use this list and your new discoveries to help you ignite your wish to be free. Then step back and welcome the spiritual firestorm. Watch as it burns away the ties that bind. This is what it means to let the Light fight for you.

Salutations to Bhagavan
Title: Jesus and Buddha:The Parallel Sayings
Post by: Nagaraj on April 30, 2012, 06:09:18 PM
Jesus: "Do to others as you would have them do to you." Luke 6:31
Buddha: "Consider others as yourself." Dhammapada 10:1

Jesus: "If anyone strikes you on the cheek, offer the other also." Luke 6:29
Buddha: "If anyone should give you a blow with his hand, with a stick, or with a knife, you should abandon any desires and utter no evil words." Majjhima Nikaya 21:6

Jesus: "Truly I tell you, just as you did not do it to one of the least of these, you did not do it to me." Matthew 25:45
Buddha: "If you do not tend to one another, then who is there to tend you? Whoever would tend me, he should tend the sick." Vinaya, Mahavagga 8:26.3

Jesus: "Put your sword back into its place; for all those who take the sword will perish by the sword." Matthew 26:52
Buddha: "Abandoning the taking of life, the ascetic Gautama dwells refraining from taking life, without stick or sword." Digha Nikaya 1:1.8

Jesus: "Those who want to save their life will lose it, and those who lose their life for my sake will save it." Mark 8:35
Buddha: "With the relinquishing of all thought and egotism, the enlightened one is liberated through not clinging." Majjhima Nikaya 72:15

Jesus: "Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything that I have commanded you." Matthew 28:19-20
Buddha: "Teach the dharma which is lovely at the beginning, lovely in the middle, lovely at the end. Explain with the spirit and the letter in the fashion of Brahma. In this way you will be completely fulfilled and wholly pure." Vinaya Mahavagga 1:11.1

Salutations to Bhagavan
Title: Re: why fear?
Post by: Hari on April 30, 2012, 06:18:48 PM
Sri Nagaraj, can you give me a source to all Buddhist's Tripitakas in English. I have looking for so much time but with no results.
Title: Re: why fear?
Post by: Nagaraj on April 30, 2012, 06:37:10 PM
Dear i,

you can download (

Some links:

Salutations to Bhagavan
Title: Re: why fear?
Post by: Subramanian.R on April 30, 2012, 08:22:51 PM
Dear Nagaraj,

Fear comes out of feeling of duality. Just because there is some thing other than  me, I fear. Adviteeyam bhayam nachanam,

That is why Sri Bhagavan was fearless and upright in any situation where others were afraid. There were tigers and cheetahs
coming to drink water. When everyone rushed into the shed, Sri Bhagavan stood out and said: Why are you afraid? She has
come to drink water and she is thirsty. The tigress gave a roar and went away after some time. "See she is telling me that she\
is going back. All of you come out!

Fear also comes out of losing something. Sri Bhagavan had nothing to lose because He had no possessions. Even Asramam was not
His. Fear also comes out of respect. Sri Bhagavan did not do namaskaram, (nor even he blessed in public) when Mysore Maharaja
had come. Maharaja wanted to do namskaram for Him. But he did not want to do it in public. What can Sri Bhagavan do? He took him
to the bathroom. Maharaja removed his head gear and prostrated to Him on the wet floor of bathroom!       

Nir stutihi nir namskaraha.....

Arunachala Siva.
Title: Re: Buddha quotes
Post by: Nagaraj on September 12, 2014, 08:52:36 AM
"Enlightenment, for a wave in the ocean,
is the moment the wave realises it is water

~Thich Nhat Hanh
Title: Re: Buddha quotes
Post by: Nagaraj on September 24, 2014, 10:43:12 AM
Dhamma Nature

Sometimes, when a fruit tree is in bloom, a breeze stirs and scatters blossoms to the ground. Some buds remain and grow into a small green fruit. A wind blows and some of them, too, fall! Still others may become fruit or nearly ripe, or some even fully ripe, before they fall.

And so it is with people. Like flowers and fruit in the wind they, too, fall in different stages of life. Some people die while still in the womb, others within only a few days after birth. Some people live for a few years then die, never having reached maturity. Men and women die in their youth. Still others reach a ripe old age before they die.

When reflecting upon people, consider the nature of fruit in the wind: both are very uncertain.

This uncertain nature of things can also be seen in the monastic life. Some people come to the monastery intending to ordain but change their minds and leave, some with heads already shaved. Others are already novices, then they decide to leave. Some ordain for only one Rains Retreat then disrobe. Just like fruit in the wind - all very uncertain!

Our minds are also similar. A mental impression arises, draws and pulls at the mind, then the mind falls - just like fruit.

The Buddha understood this uncertain nature of things. He observed the phenomenon of fruit in the wind and reflected upon the monks and novices who were his disciples. He found that they, too, were essentially of the same nature - uncertain! How could it be otherwise? This is just the way of all things.

Thus, for one who is practicing with awareness, it isn't necessary to have someone to advise and teach all that much to be able to see and understand. An example is the case of the Buddha who, in a previous life, was King Mahajanaka. He didn't need to study very much. All he had to do was observe a mango tree.

One day, while visiting a park with his retinue of ministers, from atop his elephant, he spied some mango tees heavily laden with ripe fruit. Not being able to stop at that time, he determined in his mind to return later to partake of some. Little did he know, however, that his ministers, coming along behind, would greedily gather them all up; that they would use poles to knock them down, beating and breaking the branches and tearing and scattering the leaves.

Returning in the evening to the mango grove, the king, already imagining in his mind the delicious taste of the mangoes, suddenly discovered that they were all gone, completely finished! And not only that, but the branches and leaves had been thoroughly thrashed and scattered.

The king, quite disappointed and upset, then noticed another mango tree nearby with its leaves and branches still intact. He wondered why. He then realized it was because that tree had no fruit. If a tree has no fruit nobody disturbs it and so its leaves and branches are not damaged. This lesson kept him absorbed in thought all the way back to the palace: ''It is unpleasant, troublesome and difficult to be a king. It requires constant concern for all his subjects. What if there are attempts to attack, plunder and seize parts of his kingdom?'' He could not rest peacefully; even in his sleep he was disturbed by dreams.

He saw in his mind, once again, the mango tree without fruit and its undamaged leaves and branches. ''If we become similar to that mango tree'', he thought, ''our ''leaves'' and ''branches'', too, would not be damaged''.

In his chamber he sat and meditated. Finally, he decided to ordain as a monk, having been inspired by this lesson of the mango tree. He compared himself to that mango tree and concluded that if one didn't become involved in the ways of the world, one would be truly independent, free from worries or difficulties. The mind would be untroubled. Reflecting thus, he ordained.

From then on, wherever he went, when asked who his teacher was, he would answer, ''A mango tree''. He didn't need to receive teaching all that much. A mango tree was the cause of his Awakening to the Opanayiko-Dhamma, the teaching leading inwards. And with this Awakening, he became a monk, one who has few concerns, is content with little, and who delights in solitude. His royal status given up, his mind was finally at peace.

In this story the Buddha was a Bodhisatta who developed his practice in this way continuously. Like the Buddha as King Mahajanaka, we, too, should look around us and be observant because everything in the world is ready to teach us.

With even a little intuitive wisdom, we will then be able to see clearly through the ways of the world. We will come to understand that everything in the world is a teacher. Trees and vines, for example, can all reveal the true nature of reality. With wisdom there is no need to question anyone, no need to study. We can learn from nature enough to be enlightened, as in the story of King Mahajanaka, because everything follows the way of truth. It does not diverge from truth.

Associated with wisdom are self-composure and restraint which, in turn, can lead to further insight into the ways of nature.

In the same way, everything is Dhamma. Not only the things we see with our physical eye, but also the things we see in our minds. A thought arises, then changes and passes away. It is ''nāma dhamma'', simply a mental impression that arises and passes away. This is the real nature of the mind. Altogether, this is the noble truth of Dhamma. If one doesn't look and observe in this way, one doesn't really see! If one does see, one will have the wisdom to listen to the Dhamma as proclaimed by the Buddha.

(Ajahn Chah)