Best 109 quotes in «dharma quotes» category

Practicing Dharma is the supreme method for improving the quality of our human life.

The Dharma Path is to keep walking forward. But the true Dharma has no going forward, no going backward, and no standing still.

Sathya, Dharma, Shanghai and prema are the hall-marks of a purified heart, a heart where God is enshrined and is manifest.

See karma, make dharma

Not to follow the dharma leads to disaster. Life will be unhappy.

The one who recognizes the uncertainty of phenomena is the Dharma within you.

There's something so sweet about being on your yoga mat, whether that be at Jivamukti, Dharma Mittra, or in my living room.

To see nothing is to perceive the Way, and to understand nothing is to know the Dharma, because seeing is neither seeing nor not seeing, and because understanding is neither understanding nor not understanding.

[Townies] was a great springboard, obviously, because Jenna [Elfman] went from that to Dharma & Greg, and a few years later, Lauren [Graham] went to Gilmore Girls.

The fundamental human values all emanate from Dharma, based on Truth. If human behaviour has no such basis, it leads to disaster.

When we shout at the oak tree, the oak tree is not offended. When we praise the oak tree, it doesn't raise its nose. We can learn the Dharma from the oak tree; therefore, the oak tree is part of our Dharmakaya. We can learn from everything that is around, that is in us.

You are dharma. You are a wheel. And the wheel of dharma spins.

When you are following dharma, you will be happy, at peace, still inside. There will be a sense of purpose to your life. Difficulties will not seem unconquerable.

Activities such as chanting, bowing, and sitting in zazen are not at all wasted, even when done merely formally, for even this superficial encounter with the Dharma will have some wholesome outcome at a later time. However, it must be said in the most unambiguous terms that this is not real Zen. To follow the Dharma involves a complete reorientation of one's life in such a way that one's activities are manifestations of, and are filled with, a deeper meaning. If it were not otherwise, and merely sitting in zazen were enough, every frog in the pond would be enlightened, as one Zen master said. Dōgen Zenji himself said that one must practice Zen with the attitude of a person trying to extinguish a fire in his hair. That is, Zen must be practiced with an attitude of single-minded urgency.

After all, people desire immortality and do not wish to embrace the inescapable reality of death; they long for happiness and shy away from the contemplation of pain; they want to preserve their sense of self, not desconstruction it into fleeting and impersonal components. It is counterintuitive to accept that deathlessness is experienced each moment we are released from the deathlike grip of greed and hatred; that happiness in this world is only possible for those who realized that this world is incapable of providing happiness; that one becomes a fully individuated person only by relinquishing beliefs in an essential self.

All phenomena are embraced within a single self-knowing awareness. Even though they arise as the totality of samsara and nirvana, the phenomena of the world of appearances and possibilities— limitless, boundless—arise from basic space. Therefore, they are subsumed within basic space from which the first arise.

Although I too am within Amida's grasp, Passions obstruct my eyes and I cannot see him; Nevertheless, great compassion is untiring and illumines me always.

When you are not following dharma, then you will not be at peace. You will not be happy. The simplest things will seem to be endless obstacles.

A person acquainted with the true principles of this science, who preserves his Dharma (virtue or religious merit), his Artha (worldly wealth) and his Kama (pleasure or sensual gratification), and who has regard to the customs of the people, is sure to obtain the mastery over his senses. In short, an intelligent and knowing person attending to Dharma and Artha and also to Kama, without becoming the slave of his passions, will obtain success in everything that he may do.

A progressive society chooses a Dharma which benefits most members of that society. Hence, Dharma has to change with time. While Dharma is an ancient concept, it must incorporate new principles to keep pace with changing times. The blind observation of any principle can only lead to failure, miseries and unhappiness.

BASIC LIFE ATTRIBUTES Four purusharthas or goals of the life be, So very crystal clear in life undisputedly; 1 Artha getting useful wealth and prosperity, Finding the meaning for living herein truly; 2 Kama fulfilling desires, acting repeatedly, It the physical, material desire fulfillment be; 14 Dharma – the foundation of all human goals be, Refers to obligations, conduct, moral duties; 25 Moksha – the liberation from the web of maya be, Freedom from the cycles of birth and death clearly; 33 As all the rivers must lead to the sea eventually, All spiritual paths leading to the same goal finally; 43 And all of the variety of life are created certainly, By combination of the three Gunas undisputedly. 44

Cultivating mindfulness and being able to rest in the spaces between your thoughts can help you connect with your dharma.

Where there is Dharma there is no karma. So we have to lean on Dharmic values and we have to build a Dharmic family, we have to relate to that family and we have to relate to it deeply.

As long as this belief, ‘I am the doer’ is not gone, one has not yet attained an iota of exact religion. He is still in the auspicious-inauspicious [shubh-ashubh] state.

Despite the many occasions when its characters feel frustrated before the weight of circumstances, and despite blaming their feeling of impotence on daiva, 'fate', moral autonomy shines through in the epic. Because they have some freedom to choose they can be praised when they follow dharma or blamed when they follow adharma. At the moment of making a decision they become conscious of their freedom, and it is this perception of autonomy that gives them the ability to lead authentic moral lives.

​Dharma or Ethics and Morals are the Fundamental Set of Rules created for those who want to Play the Game, by those who are Inside the Game.

Dharma – the foundation of all human goals be, Refers to obligations, conduct, moral duties; - 25 -

Dharma (function or properties) of the mind, dharma of the intellect, dharma of the chit, dharma of the ego – when all these dharma and the dharma of the Self (Soul) come into their own dharma (functions); that is known as Gnan (Knowledge of Self). And if we (self) insist upon any one’s dharma; it becomes ignorance (agnan).

Dharma practice means physical hardship; it means that you shouldn't be pansies about it. You should exert yourselves wholeheartedly to engage in the practice, so that it will affect your body, speech, and mind.

Dharma is not about believing in God. It’s about making the right choices, doing the right things and leading the right life.

Dharma is precisely this 'discipline of ordered existence', a 'belief system that restrains and gives coherence to desires.

Do not perform an action for the reward it may bring. Perform it because it is right; it is dharma.

Don’t worry, eventually everything falls into its rightful place.

Do what helps others. Refrain from harming others. Transcend your own ignorance, clinging, hate, fear and delusion. This and only this is the dispensation of all the Buddhas.

Each man has to follow truth as he sees it.

Everyone can only succeed with their own Dharma.

Finally there are those who saw at once that the question was a trap. There is no answer. Instead of wasting time grappling with that trap. They decide to act. They look to their childhood and look for what filled them with enthusiasm then and disregarding the advice of their elders, devote their life to it. Because enthusiasm is the sacred fire. They slowly discover, their actions are linked to a mysterious impulse beyond human knowledge. And they bow their heads as a sign of respect for that mystery and pray that they will not be diverted from a path they do not know, a path which they have chosen to travel because of the flame burning in their hearts. They use their intuition when they can and resort to discipline when intuition fails them. They seem quite mad. And sometimes they behave like mad people. But they are not mad. They have discovered true love and will. And those two things reveal the goal and the direction that they should follow. Their will is crystalline, their love is pure and their steps determined. In moments of doubt or sadness they never forget: I am an instrument, allow me to be an instrument capable of manifesting your will. They have chosen their road, and they may understand what their goal is only when they find themselves before the unwanted visitor. That is the beauty of the person who continues onward with enthusiasm and respect for the mystery of life as his only guide. His road is beautiful, and his burden light. The goal will be large or small, it can be far away or right next door. He goes in search of it with respect and honor. He knows what each step means, and how much it costs in effort and training and intuition. He focuses not just on the goal to be reached but on everything happening around him. He often has to stop because his strength fails him. At such moments, love appears and says: You think you're heading toward a specific point, but the whole justification for the goals existence lies in your love for it. Rest a little. But as soon as you can, get up and carry on. Because ever since your goal found out that you were traveling toward it, it has been running to meet you.

A Writer is Actor, Creator, Director & Producer Of HIS Life. Ask ME anything.

Daily sitting is our bread and butter, the basic stuff of dharma. Without it we tend to be confused.

How did I get 'IT'? - By crying, begging, yelping! - Any of this helping?

I have encountered something of unsurpassable value—something I have found to be utterly dependable and infinitely resourceful. In Buddhism, we call it the Dharma, but it could just as easily be called the Tao or God or the Source of All Things or Rama-Lama-Ding-Dong.

I’m excited to announce that Book 2 of our series, My Job: More People at Work Around the World, is in production. Having met hundreds of people in fascinating jobs, I faced an enormous challenge in selecting the stories to include in Book 2 . . . but I believe this collection will surprise and delight you. It covers a range of jobs in the following sections: Health and Recovery Education and Finance Agribusiness and Food Processing Arts and Culture Activism and Diplomacy The book allows you to experience what it’s like to be an addiction-recovery counselor trained as a clown in London, an art teacher working with gang members in Chicago, a midwife working in rural villages in Guatemala, or a mobile-banking agent making her first million in Zambia. Book 2 will take you places you’ve never been, from the Appalachian Mountains of West Virginia to a serene beach in Tel Aviv, Israel, and take you deep into the true stories of what it’s like to work at jobs as disparate as teaching a grieving widow to dance, to negotiating with a terrorist. The book will publish in March and is available for preorder at Amazon.

I have found that we need to maintain relationships with all spheres of society: the local community, politicians from all parties, business leaders, artists, and farmers....We don't favor one kind of person over another, or one political party over another...My goal is for them to use the method and concept of Chan practice to benefit their work and their organizations....That is our duty.

Impermanence and selflessness are not negative aspect of life, but the very foundation on which life is built. Impermanence is the constant transformation of things. Without impermanence, there can be no life. Selflessness is the interdependent nature of all things. Without interdependence, nothing could exist.

In a Zen retreat we have a format for working with these quicksilver changes: we sit with them, we pay attention to them... Being steady with mindfulness as an anchor for all the changes we go through is the way we practice forbearance. And you can employ this same method anywhere anytime: just pay close attention to the details of what is going on internally and externally. Don't flinch, don't run away. Trust what happens. Take your stand there." (71)

In India, we have a saying: 'Always look down, never look up," he said. "When you are trying to determine where you stand in life, don't look upward at the rich people, the people with everything. Look downward at the people who have nothing, those begging on the street, those living in the slums. There's no end to looking up and feeling badly. And if you try to spit upward it only falls down upon your own face. Only by looking down do you understand your dharma.

In the first movement, our infancy as a species, we felt no separation from the natural world around us. Trees, rocks, and plants surrounded us with a living presence as intimate and pulsing as our own bodies. In that primal intimacy, which anthropologists call "participation mystique," we were as one with our world as a child in the mother's womb. Then self-consciousness arose and gave us distance on our world. We needed that distance in order to make decisions and strategies, in order to measure, judge and to monitor our judgments. With the emergence of free-will, the fall out of the Garden of Eden, the second movement began -- the lonely and heroic journey of the ego. Nowadays, yearning to reclaim a sense of wholeness, some of us tend to disparage that movement of separation from nature, but it brought us great gains for which we can be grateful. The distanced and observing eye brought us tools of science, and a priceless view of the vast, orderly intricacy of our world. The recognition of our individuality brought us trial by jury and the Bill of Rights. Now, harvesting these gains, we are ready to return. The third movement begins. Having gained distance and sophistication of perception, we can turn and recognize who we have been all along. Now it can dawn on us: we are our world knowing itself. We can relinquish our separateness. We can come home again -- and participate in our world in a richer, more responsible and poignantly beautiful way than before, in our infancy.

It is possible to refine awareness itself so much that the emptiness of things, and the role mental construction plays, becomes a directly apprehended reality.

It's impossible to fall of mountains you fool!

Now I know what success is: living your truth, sharing it.