Buddhism Quotes - Page 34

In the early '60s there was very little reliable information on Tibetan Buddhism. I was living in London and I had joined the Buddhist Society. For the most part, people there were either interested in Theravada or Zen Buddhism. There was almost no one into Tibetan Buddhism at that time.

What I like about Tibetan Buddhism is it was taken to Tibet in the 7th century and then again in the 11th. It has everything that had been collected in India up until that time. And so on all levels, it's so vast.

Most of the spiritual traditions were very theistic and the idea of an external god pulling the strings didn't resonate with me. I then discovered Buddhism and found the perfect path. I felt so grateful to the Buddha for having given the path, and not just explaining the end result, but showing so clearly how to get there.

Every country that meets Buddhism molds it into their own indigenous religion, as America will. A very clear example of this is Japan, which threw out almost all the dharma, and just kept that essence, which spoke to them.

The internet can be enormously helpful, just like books can, but I don't think it's the be all and end all for really practicing Buddhism. At a certain point, as with learning any skill, we need personal instruction from someone who is more advanced than us.

My mother was a spiritualist. We had weekly séances at our house with a neighbor who was a medium and various friends, and so I was brought up with the idea that there are many realms of being all around us. So that prepared me for Buddhism, and especially Tibetan Buddhism with all its talk of different realms and dimensions of being.

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.

Hindus believe in God positively. Buddhism does not try to know whether He is or not.

Hinduism threw away Buddhism after taking its sap. The attempt of all the Southern Acharyas was to effect a reconciliation between the two. Shankaracharya's teaching shows the influence of Buddhism. His disciples perverted his teaching and carried it to such an extreme point that some of the later reformers were right in calling the Acharya's followers "crypto-buddhists".

Present-day Hinduism and Buddhism were growths from the same branch. Buddhism degenerated, and Shankara lopped it off!

Really, whatever I was seeking and looking into in those days like creative arts, chant, the muse being in touch with the muse for poetry and writing and music. It's all part of the spirit and if we look particularly at Hinduism and Buddhism, the tantric stream of those traditions totally embraces all aspects of human life and life on this world.

We learn by doing, not just by thinking. So I feel like beyond Buddhism, or Hinduism, or Judaism, or Christianity we need today to think about a global spirituality. We need to make it very personal and transformative for one self, and each other, together for those who are interested.

Well Buddhism, 'shmoodism', I didn't go to India looking for Buddhism. I was looking for truth, or God, or a better way of life or happiness, fulfillment, meaning, purpose. And a way to become peace in the world and not just fight for peace, as we had in the 60's.

From the first, in people and in things, there is no such thing as trash. These words point to the fundamental truth of Buddhism, a truth I could not as yet conceive in those days.

Why, if we are as pragmatic as we claim, don't we begin to ask ourselves seriously: Where does our real future lie?

Islam, in contrast to Christianity and Buddhism, does not have monasticism; spiritual life, social life, they are all integrated and related together in one way or another. And the Prophet represents that in his life.

We may have created this projection of what God should be, as this judge or test, but the fact is, the only way we know about God is by knowing ourselves in some way. So God must be in ourselves-you can't deny that. If you say that God is somewhere else, which is what a lot of religions say, I just can't deal with it. I guess it's the difference between Buddhism, Christianity, and Judaism, or something.

[Thich Nhat Hanh] the one that revolutionized Buddhism. Instead of being monks just engaged in meditation, it was active Buddhism. You went out and felt the ills of the community around you. Instead of retreating to a monastery, you were out in the streets working. And he's been a great help to me, just reading his book, so I don't feel helpless about what I can do about all the violence around me.

The principles of Buddhism have become more commonplace, which is a good thing.

A lot of people dabbling means Buddhism has come into the mainstream, where people begin to use these terms and ideas, and they become less foreign.

Fundamentally, Buddhism is for the awakenment and benefit of beings. So, you can't say, "Oh, you can't have it because you're not ready for it." That goes against the fundamental principle.

A handful of men working within the Zen sect of Buddhism created gardens in fifteenth-century Japan which were, and still are, far more than merely an aesthetic expression. And what is left of the earlier Mogul gardens in India suggests that their makers were acquainted with what lay behind the flowering of the Sufi movement in High Asia and so sought to add further dimensions to their garden scenes.

I practice Buddhism, so I meditate daily, which helps keep me centered and reminds me not to get my knickers in a twist over the things that are not within my control. There is a saying: "If it can be changed, then no need to worry; if it can't be changed, then no need to worry!"

Once a Buddha, always a Buddha.

There is much appeal for me in Eastern religion, the little I know of it. And something thorny in me finds American adaptations of Buddhism terribly self-indulgent, silly, gooey in the way the English call "wet."