Contact Gauri Ma for your queries and guidance:

Contact Gauri Maa for your queries and guidance:

AE-87, Shalimar bagh, Delhi - 110088

Mobile: +91-9810239484
E-mail: dharammegha@yahoo.co.in
Facebook Profile: Gauri Maa
Facebook Page: Dharammegha
Connect on twitter : Gauri Maa

FB Post

FB Post

Dharam Megha - Facebook page

Popular Posts

Sunday, August 24, 2014



Buddha, in the Sutta Nipata: 
[A liberated being is:] one who has given up anger, completely destroyed lust and pride, who doesn’t see any substantiality in forms of becoming, who has no ill-temper, who has destroyed speculations, who is neither restless nor indolent, who knows that all in the world is insubstantial, who is freed from greed, lust and anger and all unhealthy tendencies, anxieties and cravings whatsoever, who has eradicated the five hindrances (sensuality, ill-will, sloth and torpor, restlessness and worry, skepticism), and who is freed from confusion, having overcome doubts and sorrow…. (1-17)

Just as a mother would protect her only child at the risk of her own life, even so, let one cultivate a boundless heart towards all beings. Let thoughts of boundless love pervade the whole world… without any enmity. Whether one stands, walks, sits or lies down, as long as one is awake, one should develop this mindfulness. (146-51)

Resting places for the mind have gone. Grasping is no longer there at all. (470)

He doesn’t see himself in terms of self… There’s nothing in him that can lead to bewilderment; causes of ignorance are gone, there are none whatsoever. He perceives with insight all phenomena. He bears the last body. Full enlightenment is reached, ultimate and blissful. (477-8)

The sage has abandoned the notion of self or ego and is free from clinging. He doesn’t depend even on knowledge. He has no dogmatic views. (800)

Sorrow and avarice don’t cling to him, as water doesn’t stick to the lotus leaf…. The sage doesn’t cling to anything—seen, heard or thought. (811-812)

He has no anger, fear or pride. Nothing disturbs his composure and nothing gives him cause for regret. He is restrained in speech. He has no longing for the future and no grief for the past…. He doesn’t conceal anything and there’s nothing he holds onto…. He remains unobtrusive; he has no disdain or insult for anyone. He is not a man full of himself or addicted to pleasure. He is gentle and alert,… showing no aversion (to anything). He is not a person who works because he wants something; if he gets nothing at all he remains unperturbed…. His mindfulness holds him poised in a constant even-mindedness where arrogance is impossible… Because he understands the Way Things Are, he is free from dependency and there’s nothing he relies on. For him there is no more craving to exist or not to exist. This is what I call a man who is calmed [in nibbana / Skt.: nirvana] … nothing to tie him down, gone beyond the pull of attachment…. A man with nothing in him that he grasps at as his and nothing in him that he rejects as not his. (848-58)

By cutting out the root obstacle, the delusion: he eradicates all thought of ‘I am.’ By being mindful all the time, he trains himself to let go of all cravings that arise in him. (916) There is nothing in this world that is solid at base and not a part of it that is changeless. (937)

When a man doesn’t identify himself with mind and matter at all, when he doesn’t grieve for what doesn’t exist, then he can’t sustain any loss in this world. When he doesn’t think, ‘This is mine’ or ‘That belongs to them,’ then, since he has no egoism, he can’t grieve with the thought of ‘I don’t have.’… When a man is the same in all circumstances, then you have what I would call the praiseworthy condition of a man unshakeable. A man of discernment, without a flutter of desire, doesn’t accumulate—he has no conditioning—he has stopped all effort of every kind; so everywhere he sees peace and happiness…. He is free from possessiveness; he holds on to nothing and he rejects nothing. (948-54)

A wise man doesn’t have desires, nor does he need to learn. He is wishless, he has wisdom, and you can recognize him because he is a man of nothing; he isn’t hanging onto pleasure or to being. (1091)

Lose the greed for pleasure. See how letting go of the world is peace. There’s nothing you need hold onto and nothing you need push away. Dry up the remains of your past and have nothing for your future. If you don’t cling to the present then you can go from place to place in peace. There’s a greed that fixes on the individual body-mind. When that greed has utterly gone, then … you are immune from death. (1098-1100)

Buddha, in the Udana Sutta: 
The abolition of the conceit ‘I am’—that is truly the supreme bliss. (ii.1)

Any sensual bliss in the world, any heavenly bliss, isn’t worth one sixteenth-sixteenth of the bliss of the ending of craving. (ii.2)

Whatever an enemy might do to an enemy, the ill-directed mind can do to you even worse. (iv.3)

People who only see one side of things engage in quarrels and disputes. (vi.4)

People are intent on the idea of ‘made by me’ and attached to the idea of ‘made by another.’ Some don’t realize this, nor do they see it as a thorn. But to one who sees, having extracted this thorn, [the idea] ‘I am doing,’ doesn’t occur; ‘another is doing,’ doesn’t occur. This human race is possessed by conceit, bound by conceit, tied down by conceit. Speaking hurtfully because of their views they don’t go beyond transmigration—the wandering on. (vi.6)

One who is independent has no wavering. No wavering, there is calm. Being calm, there’s no desire. No desire, there’s no coming or going. No coming or going, there’s no passing away or arising. No passing away or arising, there’s neither a here nor a there nor a between-the-two. This, just this, is the end of suffering.” (viii.4)

Buddha, in the Itivuttakka Sutta:
Whoever is wakeful, mindful, alert, centered, sensitive, calm and clear, rightly exploring the Truth [Dhamma], will, at once, shatter the darkness. So be devoted to wakefulness [and you realize] right here a self-awakening unsurpassed.” (47)

For those with confidence in the supreme, supreme is the result. (90)

Centered, mindful, alert, the Awakened One’s disciple discerns [egocentric] feelings, how feelings come into play, where they cease, and the path to their ending. With the ending of feelings, a monk free of want is totally unbound…. A master of direct knowing, at peace, he [or she] is a sage gone beyond bonds. (52-3) One should investigate in such a way that—his consciousness neither externally scattered and diffused, nor internally fixated—he is, from lack of clinging, unagitated, and there is no seed for the origination of future birth, aging, death or misery. (94)

Buddha, in the Dhammapada
Hate is not overcome by hate, whatever the occasion; by freedom from hate is hate appeased. This is the eternal law. (5)

Childish ones, of little intelligence, go about with a self that is truly an enemy; performing the deed that is bad, which is of bitter fruit.…When the bad deed (karmically) ripens, then the childish one comes to misery. (66, 69)

Buddha, in the Majjhima Nikaya:
Suppose a cloth were defiled and stained and dipped in some colored dye, it would look poorly dyed and impure… So too, when the mind is defiled, an unhappy destination may be expected…. What are the imperfections that defile the mind? Covetousness and greed, ill will, anger, resentment, contempt, insolence, envy, deceit, fraud, obstinacy, rivalry, conceit, arrogance, vanity, negligence…. A monk abandons them… and abides pervading all quarters with a mind of loving-kindness, compassion, sympathetic joy and equanimity. (7.2ff.)

All unwholesome states lead downwards and all wholesome states lead upwards. (8.15)

Monks, even if bandits were to sever you savagely limb by limb with a saw, he who gave rise to a mind of hate towards them would not be carrying out my teaching. So you should train thus: ‘Our minds will remain unaffected, and we shall utter no evil words; we shall abide compassionate for their welfare, with a mind of loving-kindness, without inner hate. We shall abide pervading them and the all-encompassing world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility.’ (21.20)

Are material form, feeling, perception, reactions and cognizing consciousness [the five aggregates of personality, all of them “impermanent, suffering, subject to change”] fit to be regarded as ‘This is mine, this I am, this is my self’? [“No.”] Seeing this, a well-taught noble disciple becomes disenchanted [with the five aggregates]… Being disenchanted he becomes dispassionate. Through dispassion [mind] is liberated. (22.22-9)

If one doesn’t strive, one won’t finally arrive at truth, but because one strives, one does finally arrive at truth. (95.22)

One sees all form,... sensation,... perception,... reactions,... consciousness [the five aggregates] as it actually is with proper wisdom thus: ‘This is not mine, this I am not, this is not my self.’ It is when one knows and sees thus that in regard to this body with its consciousness and all external signs [objects] there is no I-making, mine-making or underlying tendency to conceit [or clinging].” (109.12-13)

Conceiving [of a thing-like self and thing-like world] is a disease…. Overcoming all conceivings, one is a sage at peace. And the sage at peace isn’t born, doesn’t age, doesn’t die, isn’t shaken and isn’t agitated. (140.31)

[A true disciple] is one who acts in full awareness when going forward and returning, when looking ahead and away,… when eating, drinking, tasting,… defecating, urinating, walking, standing, sitting, falling asleep, waking up, talking and keeping silent. (119, passim)

Buddha, in the Digha Nikaya
Wisdom is purified by morality and morality is purified by wisdom: where one is, the other is, the moral man has wisdom and the wise man has morality, and the combination of morality and wisdom is called the highest principle in the world. (4.22)

If defiling states disappear… nothing but happiness and delight develops, tranquility, mindfulness and clear awareness…. (9.40-2)

There are two kinds of happiness (and two kinds of equanimity, bodily conduct, speech, etc.): the kind to be pursued and the kind to be avoided. Avoid that by which unwholesome mental factors increase and follow that by which wholesome factors increase and unwholesome factors decrease. (18.ii.3-5 condensed)

An Arahant [perfected one]… is incapable of doing nine things: killing, stealing, sexual misconduct, lying, storing goods for sensual indulgence, or acting wrongly through attachment, hatred, folly or fear. (29.26 condensed)

Buddha, in the Samyutta Nikaya
When seized by the End-maker (Death), as you abandon the human state, what’s truly your own? What do you take along when you go? What follows behind you like a shadow that never leaves? Both the merit and evil that you as a mortal perform here: that’s what’s truly your own, what you take along when you go; that’s what follows behind you like a shadow that never leaves. (3.4)

Wealth, silver, gold, or whatever other belongings you have; slaves, servants, errand runners and any dependents: you must go without taking any of them; you must leave all of them behind. What you do with body, speech or mind: that is yours; taking that you go; that’s your follower, like a shadow that never leaves…. Acts of merit are the support for beings in their after-death world. (3.20)

Few are those people in the world who, when acquiring lavish wealth, don’t become intoxicated and heedless, don’t become greedy for sensuality, and don’t mistreat other beings…. Impassioned with sensual possessions, greedy dazed by sensual pleasures, they don’t awaken to the fact that they’ve gone too far—like a deer into a trap laid out. (3.6)

Aging and death come rolling over living beings: noble warriors, outcastes and scavengers. They spare nothing. They trample everything…. One who practices the Dhamma [Truth or Spiritual Way] in thought, word, and deed, receives praise here on earth and after death rejoices in heaven [and finally comes to Supreme Release, Nibbana]. (3.25)

Seven factors for awakening, when developed and pursued, lead to direct knowledge, to self-Awakening, to Unbinding [Nibbana]. Which seven? Mindfulness, investigation of qualities, persistence, rapture, serenity, concentration and poised equanimity. (46.14)

* * * * *

No comments:

Post a Comment