Compassion

If you want others to be happy, practice compassion. If you want to be happy, practice compassion.
- His Holiness the Dalai Lama

Pausing When We Eat

Here are some methods for helping yourself to slow down your eating by creating pauses:

1. Pause before beginning the meal. Look at each item of food, taking it in with the eyes. Notice colors, textures, shapes, arrangement on the plate or bowl.

2. Take a moment to say grace. Thank the animals, plants, and people who brought this food to you. Be aware of their gifts as you eat.

3. Begin the meal by pausing to inhale the fragrance of the food. Imagine that you are being nourished by just the smell.

4. Eat food like a wine connoisseur tastes wine. First sniff the food, enjoying the bouquet. Then take a small taste. Roll it around in the mouth, savoring it. What ingredients can you detect? Chew slowly and swallow. Take a sip of water to cleanse the palate. When the mouth is empty of food and flavor, repeat the process.

5. If you notice that you are eating without tasting, stop and pause to look at the food again.

-Jan Chozen Bays, "Mindful Eating," Tricycle, Summer 2009

Satipatthana-sutta excerpt

Let alone seven years, monks, whoever practices on the Four Establishments of Mindfulness for six, five, four, three, two years, one year, or one month, can also expect one of two fruits-either the highest understanding in this very life or can attain the fruit of no-return. Let alone a month, monks, whoever practices the Four Establishments of Mindfulness one week can also expect one of two fruits-either the highest understanding in this very life or the fruit of no-return.

- Adapted from Satipatthana-sutta, translated by Thich Nhat Hanh and Annabel Laity

Break the Spell—Reality’s Worth It

Sometimes people feel that recognizing the truth of suffering conditions a pessimistic outlook on life, that somehow it is life-denying. Actually, it is quite the reverse. By denying what is true, for example, the truth of impermanence, we live in a world of illusion and enchantment. Then when circumstances change in ways we don’t like, we feel disappointed, angry, or bitter. The Buddha expressed the liberating power of seeing the unreliability of conditions: “All that is subject to arising is subject to cessation. Becoming disenchanted one becomes dispassionate. Through dispassion the mind is liberated.”

It’s telling that in English “disenchanted,” “disillusioned,” and dispassionate” often have a negative connotation. But looking more closely at their meaning reveals their connection to freedom. Becoming disenchanted means breaking the spell of enchantment, waking up into a greater and fuller reality. This is the happy ending of so many great myths and fairy tales. Being disillusioned is not the same as being disappointed or discouraged. It is a reconnection with what is true, free of illusion. And “dispassionate” does not mean indifference or lack of vital energy for living. Rather, it is the mind of great openness and equanimity, free of grasping.

— Joseph Goldstein, from One Dharma (HarperSanFrancisco)

The "Helper" Syndrome

One of the themes of practice is the gradual movement from a self-centered life to a more life-centered one. But what about our efforts to become more life-centered—doing good deeds, serving others, dedicating our efforts to good causes? There’s nothing wrong with making these efforts, but they won’t necessarily lead us to a less self-oriented life. Why? Because we can do these things without really dealing with our “self.” Often our efforts, even for a good cause, are made in the service of our desires for comfort, security, and appreciation. Such efforts are still self-centered because we’re trying to make life conform to our picture of how it ought to be. It’s only by seeing through this self—the self that creates and sustains our repeating patterns—that we can move toward a more life-centered way of living.

- Ezra Bayda, from “The ‘Helper’ Syndrome,” Tricycle, Summer 2003

Feelings should be welcomed

Feelings, whether of compassion or irritation, should be welcomed, recognized, and treated on an absolutely equal basis; because both are ourselves. The tangerine I am eating is me. The mustard greens I am planting are me. I plant with all my heart and mind. I clean this teapot with the kind of attention I would have were I giving the baby Buddha or Jesus a bath. Nothing should be treated more carefully than anything else. In mindfulness, compassion, irritation, mustard green plant, and teapot are all sacred.

- Thich Nhat Hanh, "Miracle of Mindfulnes

Choose Your Words Carefully

In Master Linji [Rinzai]'s time, some Buddhist terms were used so often they became meaningless. People chewed on terms like "liberation" and "enlightenment" until they lost their power. It's no different today. People use words that tire our ears. We heat the words "freedom" and "security" on talk radio, telelvision, and in the newspaper so often that they've lost their effectiveness or their meaning has been distorted. When words are overused, even the most beautiful words can lose their true meaning. For example, the word "love" is a wonderful word. When we like to eat hamburger, we say, "I love hamburger." So what's left for the meaning of the word "love"?

–Thich Nhat Hanh, Tricycle Fall 2007

One Thing at a Time

It is wonderful to learn to do one thing at a time. When we do formal zazen, we just sit; this means we do not add to the sitting any judgments such as how wonderful it is to do zazen, or how badly we are doing at it. We just sit.

When we wash the dishes, we just wash dishes; when we drive on the highway, we just drive. When pain comes, there is just pain, and when pleasure comes, there is just pleasure. A Buddha is someone who is totally at one with his experience at every moment.

- Francis Dojun Cook, How to Raise an Ox, Wisdom Publications

The Dalai Lama on Giving Up

Never give up
No matter what is going on
Never give up
Develop the heart
Too much energy in your country is spent
Developing the mind instead of the heart.
Be compassionate not just to your friends but to everyone
Be compassionate.
Work for peace in your heart and in the world.
Work for peace and I say again
Never give up.
No matter what is happening,
No matter what is going on around you,
Never give up.

-His Holiness the Dalai Lama

Let us rise up and be thankful

Let us rise up and be thankful,

for if we didn’t learn a lot today,

at least we learned a little,

and if we didn’t learn a little,

at least we didn’t get sick,

and if we got sick,

at least we didn’t die;

so, let us be thankful.

-The Buddha

The Heart Sutra

{Retrieved from http://www.buddhanet.net/e-learning/heartstr.htm}

When the Bodhisattva Avalokitesvara.

Was Coursing in the Deep Prajna Paramita.

He Perceived That All Five Skandhas Are Empty.

Thus He Overcame All Ills and Suffering.

Oh, Sariputra, Form Does not Differ From the Void,

And the Void Does Not Differ From Form.

Form is Void and Void is Form;

The Same is True For Feelings,

Perceptions, Volitions and Consciousness.

Sariputra, the Characteristics of the

Voidness of All Dharmas

Are Non-Arising, Non-Ceasing, Non-Defiled,

Non-Pure, Non-Increasing, Non-Decreasing.

Therefore, in the Void There Are No Forms,

No Feelings, Perceptions, Volitions or Consciousness.

No Eye, Ear, Nose, Tongue, Body or Mind;

No Form, Sound, Smell, Taste, Touch or Mind Object;

No Realm of the Eye,

Until We Come to No realm of Consciousness.

No ignorance and Also No Ending of Ignorance,

Until We Come to No Old Age and Death and

No Ending of Old Age and Death.

Also, There is No Truth of Suffering,

Of the Cause of Suffering,

Of the Cessation of Suffering, Nor of the Path.

There is No Wisdom, and There is No Attainment Whatsoever.

Because There is Nothing to Be Attained,

The Bodhisattva Relying On Prajna Paramita Has

No Obstruction in His Mind.

Because There is No Obstruction, He Has no Fear,

And He passes Far Beyond Confused Imagination.

And Reaches Ultimate Nirvana.

The Buddhas of the Past, Present and Future,

By Relying on Prajna Paramita

Have Attained Supreme Enlightenment.

Therefore, the Prajna Paramita is the Great Magic Spell,

The Spell of Illumination, the Supreme Spell,

Which Can Truly Protect One From All Suffering Without Fail.

Therefore He Uttered the Spell of Prajnaparmita,

Saying Gate, Gate, Paragate, Parasamgate, Bodhi Svaha.

{Gone, gone - gone beyond - gone completely beyond - awaken to enlightenment}

What Really Matters

The Buddha refused to deal with those things that don't lead to the extinction of dukkha (suffering). He didn't discuss them. Take the question of whether or not there is rebirth after death. What is reborn? How is it reborn? What is its “karmic inheritance”? These questions don't aim at the extinction of dukkha. That being so, they are not the Buddha's teaching nor are they connected with it. They don't lie within the range of Buddhism. Also, the one who asks about such matters has no choice but to believe indiscriminately any answer that's given, because the one who answers won't be able to produce any proofs and will just be speaking according to his own memory and feeling. The listener can't see for himself and consequently must blindly believe the other's words. Little by little the subject strays from dharma until it becomes something else altogether, unconnected with the extinction of dukkha.

- Buddhadasa Bhikkhu from "A Single Handful," Tricycle Winter 1996

The Virtues of Patience

In daily life we experience suffering more often than pleasure. If we are patient, in the sense of taking suffering voluntarily upon ourselves, even if we are not capable of doing this physically, then we will not lose our capacity for judgment. We should remember that if a situation cannot be changed, there is no point in worrying about it. If it can be changed, then there is no need to worry about it either, we should simply go about changing it.

–His Holiness the 14th Dalai Lama, from The Dalai Lama’s Little Book of Inner Peace (Element)

The Ascetic Ideal - The Rhinoceros Horn Sutta - Khuggavusana Sutta

{From my battered copy of Buddhist Scriptures by Penguin Classics}

Laying aside violence in respect of all beings, not harming even one of them, one should not wish for a son, let alone a companion. One should wander solitary as a rhinoceros horn. (1)

Affection comes into being for one who has associations; following on affection, this misery arises. Seeing the peril [which is] born from affection, one should wander solitary as a rhinoceros horn. (2)

Sympathizing with friends [and] companions one misses one's goal, being shackled in mind. Seeing this fear is acquaintance [with friends], one should wander solitary as a rhinoceros horn. (3)

The consideration which [exists] for sons and wives is like a very wide-spreading bamboo shoot caught up [with others], one should wander solitary as a rhinoceros horn. (4)

As a deer which is not tied up goes wherever it wishes in the forest for pasture, an understanding man, having regard for his independence, should wander solitary as a rhinoceros horn. (5)

In the midst of companions, where one is resting, standing, going [or] wandering, there are requests [from others]. Having regard for the independence [which is] not covered [by others], one should wander solitary as a rhinoceros horn. (6)

In the midst of companions, there are sport, enjoyment and great love for sons. [Although] loathing separation from what is dear, one should wander solitary as a rhinoceros horn. (7)

One is a man of the four quarters and not hostile, being pleased with whatever comes one's way. A fearless bearer of dangers, one should wander solitary as a rhinoceros horn. (8)

Even some wanderers are not kindly disposed, and also [some] householders dwelling in a house. Having little concern for the children of others, one should wander solitary as a rhinoceros horn. (9)

Having removed the marks of a householder, like a Kovilara tree whose leaves have fallen, a hero, having cut the householder's bond, should wander solitary as a rhinoceros horn. (10)

If one can obtain a zealous companion, an associate of good disposition, [who is] resolute, overcoming all dangers, one should wander with him, with elated mind, mindful. (11)

If one cannot obtain a zealous companion, an associate of good disposition, [who is] resolute, [then] like a king quitting the kingdom [which he has] conquered, one should wander solitary as a rhinoceros horn. (12)

Assuredly let us praise the good fortune of [having] a companion; friends better [than oneself] or equal [to oneself] are to be associated with. If one does not obtain these, [then] enjoying [only] blameless things, one should wander solitary as a rhinoceros horn. (13)

Seeing shining [bracelets] of gold, well-made by a smith, clashing together [when] two are on [one] arm, one should wander solitary as a rhinoceros horn. (14)

'In the same way, with a companion there would be objectionable talk or abuse for me.' Seeing this fear for the future, one should wander solitary as a rhinoceros horn. (15)

For sensual pleasures, variegated, sweet [and] delightful, disturb the mind with their manifold form. Seeing peril in the strands of the sensual pleasure, one should wander solitary as a rhinoceros horn. (16)

'This for me is a calamity, and a tumor, and misfortune, and a disease, and a barb, and a fear.' Seeing this fear in the strands of the sensual pleasure, one should wander solitary as a rhinoceros horn. (17)

Cold and heat, hunger [and] thirst, wind and the heat [of the sun], gadflies and snakes, having endured all these, one should wander solitary as a rhinoceros horn. (18)

As an elephant with massive shoulders, spotted, noble, may leave the herds and live as it pleases in the forest, one should wander solitary as a rhinoceros horn. (19)

It is an impossibility for one who delights in the company to obtain [even] temporary release. Having heard the word of the sun's kinsman, one should wander solitary as a rhinoceros horn. (20)

Gone beyond the contortions of wrong view, arrives at the fixed course [to salvation], having gained the way, [thinking] 'I have knowledge arisen [in me]; I am not led by others', one should wander solitary as a rhinoceros horn. (21)

Being without covetousness, without deceit, without thirst, without hypocrisy, without delusion and faults blown away, without aspirations in the whole world, one should wander as solitary as a rhinoceros horn. (22)

One should avoid an evil companion, who does not see the goal, [who has] entered upon bad conduct. One should not oneself associate with one who is intent [upon wrong views, and is] negligent. One should wander solitary as a rhinoceros horn. (23)

One should cultivate one of great learning, expert in the doctrine, a noble friend possessed of intelligence. Knowing one's goals, having dispelled doubt, one should wander solitary as a rhinoceros horn. (24)

Not finding satisfaction in sport and enjoyment, nor in the happiness [which comes] from sensual pleasures in the world, [and] paying no attention [to them], abstaining from adornment, speaking the truth, one should wander as solitary as a rhinoceros horn. (25)

Leaving behind son and wife, and father and mother, and wealth and grain, and relatives, and sensual pleasures to the limit, one should wander solitary as a rhinoceros horn. (26)

'This is attachment; here there is little happiness, [and] little satisfaction; here there is much misery; this is a hook.' Knowing this, a thoughtful man should wander solitary as a rhinoceros horn. (27)

Having torn one's fetters asunder, like a fish breaking a net in the water, not returning, like a fire [not going back] to what is [already] burned, one should wander solitary as a rhinoceros horn. (28)

With downcast eye and not footloose, with sense-faculties guarded, with mind protected, not overflowing [with defilement], not burning, one should wander solitary as a rhinoceros horn. (29)

Having discarded the marks of the householder, like oral tree whose leaves have fallen, having gone out [from the house] wearing the saffron robe, one should wander solitary as a rhinoceros horn. (30)

Showing no greed for flavors, not wanton, not supporting others, going on uninterrupted begging round, not shackled in mind to this family or that, one should wander solitary as a rhinoceros horn. (31)

Having left the five hindrances of the mind, having thrust away all defilements, not dependent, having cut off affection and hate, one should wander solitary as a rhinoceros horn. (32)

Having put happiness and misery behind oneself, and joy and dejection already, having gained equanimity [which is] purified calmness, one should wander solitary as a rhinoceros horn. (33)

Resolute for the attainment of the supreme goal, with intrepid mind, not indolent, of firm exertion, furnished with strength and power, one should wander solitary as a rhinoceros horn. (34)

Not giving up seclusion [and] meditation, constantly living in accordance with the doctrine in the world of phenomena, understanding the peril [which is] in existences, one should wander solitary as a rhinoceros horn. (35)

Desiring the destruction of craving, not negligent, nor foolish, learned possessing mindfulness, having considered the doctrine, restrained, energetic, one should wander solitary as a rhinoceros horn. (36)

Not trembling, as a lion [does not tremble] at sounds, not caught up [with others], as the wind [is not caught up] in a net, not defiled [by passion], as a lotus [is not defiled] by water, one should wander solitary as a rhinoceros horn. (37)

Wandering victorious, having overcome like a strong-toothed lion, the king of the beasts, and should resort to secluded lodgings, one should wander solitary as a rhinoceros horn. (38)

Cultivating at the right time loving-kindness, equanimity, pity, release and [sympathetic] joy, unimpeded by the whole world, one should wander solitary as rhinoceros horn. (39)

Leaving behind passion, hatred and delusion, having torn the fetters apart, not trembling at [the time of] the complete destruction of life, one should wander solitary as a rhinoceros horn. (40)

[People] associate with and resort to [others] for some motive; nowadays friends without a motive are hard to find. Wise as to their own advantage, men are impure. One should wander solitary as a rhinoceros horn. (41)

{From The Group of Discourses (Sutta-nipata), vol. 2, rev. trans. K. R. Norman, Pali Text Society Translation Series No. 45 (Oxford: The Pali Text Society, 1992), pp. 4-8}
{edited on 24 - 09 - 2015 due to me noticing some spelling errors}

The Real Reason

The Korean Zen master Hyunoong Sunim was holding a discussion at San Francisco Zen Center. A student asked him the reason human beings persist in habits that cause them harm, sometimes long after they have ceased to be pleasurable.

"In Christianity," answered Hyunoong Sunim, "this is known as original sin. In Buddhism, we call it delusion." He looked around the room. "Why is there delusion?"

He shrugged his shoulders and lifted both hands into the air. "No reason!"

At this he laughed heartily.

- Sean Murphy, One Bird, One Stone, (Renaissance Books)

Tricycle

For great inspirational quotes I would seriously recommend Tricycle: Buddhist Review. I have a Daily Dharma subscription (some of which I will re-post here) and a subscription on twitter.

Tricycle can be found at http://www.tricycle.com/

Welcome

Welcome to the Lazy Buddhist's Guide to Dharma

Hopefully we will get more readers and contributors

I hope here to store the Dharma that has helped me on my journey. I hope it will help others on theirs.

Peace and long life!