Chocolate Cake

“When you were a child you loved and craved chocolate and cake, and you thought, “When I’m old like my parents, I’ll have all the chocolate and cake I want, and then I’ll be happy.” Now you have so much chocolate and cake, but you’re bored. So you decide that since this doesn’t make you happy you’ll get a car, a house, a television, a husband or wife – then you’ll be happy. So now you have everything, but there are more problems: The car is a problem, the house is a problem, the husband or wife is a problem, the children are a problem. You realize, Oh, this is not satisfaction.”

“Lord Buddha is saying that you only have to know what you are, how you exist; that’s all. Just understand your mind: how it works, how attachment and desire arise, how ignorance arises, where emotions come from. It is sufficient to know the nature of all that; just that gives so much happiness and peace. Your life changes completely; everything gets turned upside down; what you interpreted as horrible becomes beautiful.

“How to check the mind? Just watch how your mind perceives or interprets any object that it contacts; what feeling – comfortable or uncomfortable – arises. Then you check: When I perceive this kind of view, this feeling arises, that emotion comes, I discriminate in such a way. This is how to check the mind; that’s all. It’s very simple.”

– Lama Yeshe, Gelug Tradition, Tibetan Buddhism

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Love is a practice

‘Love is the capacity to take care, to protect, to nourish. If you are not capable of generating that kind of energy toward yourself- if you are not capable of taking care of yourself, of nourishing yourself, of protecting yourself- it is very difficult to take care of another person. In the Buddhist teaching, it’s clear that to love oneself is the foundation of the love of other people. Love is a practice. Love is truly a practice.’

– Thich Nhat Hanh, Linji School, Thiền Buddhism

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How To Give, For The Person Who Has Nothing

One day, back in the Buddha’s time, a destitute person came to the Jeta Grove where the Buddha and his monastic community were practicing. Seeing one of the monks, the man prostrated himself and asked the monk if it might be possible for him to see the Buddha.

“Is something the matter?” the monk asked him.

“Yes, there is a grave matter I need to see the Buddha about. It is a life or death issue.” This was serious indeed, so the monk quickly helped arrange a meeting.

When this destitute man was brought to the Buddha, he prostrated himself and said, “Buddha, I’m in so much suffering.”

With compassion, the Buddha asked him, “What is the suffering that you experience?”

The man replied, “I have been poor my entire life. I was born into a poor family and have known only hardship and deprivation all my life. I see people making offerings to the Buddha, Dharma, and Sangha. They say that in order to reap blessings, we need to sow blessings, and that if we wish to become rich, we need to plant the seeds by practicing giving. But, I am destitute and have nothing. How am I to practice giving?”

The Buddha smiled compassionately at the man and told him, “You don’t need to be rich to give. Giving doesn’t require money. Even in poverty, with no material possessions to your name, you can still give.”

“How is this possible? What is considered ‘giving’ then?” the man asked.

“Let me teach you seven ways you can give without needing any money at all,” the Buddha replied.

“The first way you can give is to smile. When you see people, be amiable and smile. Don’t bemoan your fate and wail about being poor and miserable. Life is hard for you, but when you complain, you are negative and bitter, and people will keep away from you because your attitude makes you unpleasant to be around. So, don’t do that. When you see people, be friendly, warm, and amiable. That is the first way you can give.”

“Secondly, when you see people, always say nice things to them. No matter what they say to you, don’t say anything unkind. Always say good things about others, both in front of them and when they are not around to hear you. Speaking kindly and positively is another way you can give.”

“Thirdly, keep a good, kind, and charitable heart. Don’t think negatively of the people you encounter. Instead, you should see everyone as a good, decent person who is nice and approachable. Also remember that you are a good, decent person too, so be friendly in reaching out to other people. That is another way you can give.”

“Fourthly, you can give with your sight. If you encounter people who have poor eyesight, you can help point out the way to them and guide them in the right direction. With your healthy eyes, you can be of help to people who cannot see well.”

“Fifthly, you can give your labor and physical strength. There are some people who are not so healthy and strong, so they cannot take on physically taxing work. When you see them needing help, be it moving something heavy or doing physically demanding work, you can go and help them or even do it for them. That is a kind of giving also.”

“The next way you can give is to show people respect. We need to have respect towards all people. The elderly deserve our respect, but we should also treat people of other ages respectfully and courteously. This is the giving of respect.”

“Lastly, you can give by offering people your love and care, such as by supporting and helping children and people who are poor or physically impaired. Living in this world, we should have love toward all people, and even toward all living creatures.”

“These are all ways you can give, without needing to have any money or possessions,” the Buddha told him. 

“Giving is that simple? These all count as giving?” the man responded.

“Yes, these all count as giving. It’s very simple, but will you do it?” the Buddha asked him.

“It is so easy, of course I’ll do it. These are ways I can do good without needing any money at all. I think this is probably what I failed to do in my past lives, and what you’ve said has made me see my failings in this life. I’ve always complained about my lot, so I didn’t care about other people or respect them in my heart. I don’t think I’ve ever done a good thing for others or said a kind word either. Now I see why that is wrong and what I should do. I will practice the seven ways of giving that you have shown me,” the man answered the Buddha.

Having compassion for him, the Buddha opened the man’s eyes to the fact that though poor, he can still give and sow the seeds of blessings. All he has to do is follow the Buddha’s teaching, and he can give and make his life rich. 

Also, after giving the man this teaching, the Buddha specifically asked him, “It’s very simple, but will you do it?” Each of the seven ways the Buddha described is so doable; the key is whether he decides to follow them through. 

It is the same for us—the practice is very easy to carry out; it just depends on whether we’ve made up our mind to do it. As the Buddha showed the destitute man, there are many ways we can give, and they are all things we can do in our daily life. We don’t need money, and anyone can do them. Most importantly, in giving, our lives become rich. It is possible for all of us to create a rich life, if we just do these simple things.

– Dharma Master Cheng Yen, Chinese Mahayana Tradition

Serving a purpose

My own motto is, “Make yourself as good as possible, and everything else will have to follow along in being good.” If you don’t neglect yourself for the sake of external things, you’ll have to be good. So you shouldn’t neglect yourself. Develop your inner worth to your own satisfaction.

The world says, “Don’t worry about whether you’re good or bad, as long as you have money.” This is just the opposite of the Dhamma, which says, “Don’t worry about whether you’re rich or poor, as long as you’re a good person.”

– Ajahn Lee, Thai Forest Tradition. 

The fire inside

We all have fuel inside, ready to be lit, ready to burn. It can burn with anger, pleasure, hatred, jealousy, craving, etc. When lit it burns the mind and body, though many do not realise it. It’s hard to speak and act wisely when on fire. 

Some people’s fire is lit with the tiniest spark, like a pile of dry straw. Others take more to light, like a pile of heartwood logs. 

When we practice the dharma we aim to douse our fuel with cool waters allowing us to keep a mind of compassion and equanimity even when standing amongst a blaze.

– Anonymous

The blind men and the elephant

A number of disciples went to the Buddha and said, “Sir, there are living here in Savatthi many wandering hermits and scholars who indulge in constant dispute, some saying that the world is infinite and eternal and others that it is finite and not eternal, some saying that the soul dies with the body and others that it lives on forever, and so forth. What, Sir, would you say concerning them?”

The Buddha answered, “Once upon a time there was a certain raja who called to his servant and said, ‘Come, good fellow, go and gather together in one place all the men of Savatthi who were born blind… and show them an elephant.’ ‘Very good, sire,’ replied the servant, and he did as he was told. He said to the blind men assembled there, ‘Here is an elephant,’ and to one man he presented the head of the elephant, to another its ears, to another a tusk, to another the trunk, the foot, back, tail, and tuft of the tail, saying to each one that that was the elephant.

“When the blind men had felt the elephant, the raja went to each of them and said to each, ‘Well, blind man, have you seen the elephant? Tell me, what sort of thing is an elephant?’

“Thereupon the men who were presented with the head answered, ‘Sire, an elephant is like a pot.’ And the men who had observed the ear replied, ‘An elephant is like a winnowing basket.’ Those who had been presented with a tusk said it was a ploughshare. Those who knew only the trunk said it was a plough; others said the body was a grainery; the foot, a pillar; the back, a mortar; the tail, a pestle, the tuft of the tail, a brush.

“Then they began to quarrel, shouting, ‘Yes it is!’ ‘No, it is not!’ ‘An elephant is not that!’ ‘Yes, it’s like that!’ and so on, till they came to blows over the matter.
“Brethren, the raja was delighted with the scene.

“Just so are these preachers and scholars holding various views blind and unseeing…. In their ignorance they are by nature quarrelsome, wrangling, and disputatious, each maintaining reality is thus and thus.”
Then the Exalted One rendered this meaning by uttering this verse of uplift,

“O how they cling and wrangle, some who claim,
For preacher and monk the honored name!
For, quarreling, each to his view they cling.
Such folk see only one side of a thing.

– from the Tittha Sutta.

Believe nothing, no matter who said it…

This is not my usual type of post. Today I’m posting this fairly well known ‘quote’:

Believe nothing, no matter who said it, not even if I said it, if it doesn’t fit in with your own reason and common sense.

– Buddha?

But the reason I’ve put ‘quote’ in inverted commas like that is because this is not something that the Buddha is recorded to have ever said. 

And it’s misleading. 

The quote is a heavily paraphrased variation of something said in the Kalama Sutta:

“So in this case, Kalamas, don’t go by reports, by legends, by traditions, by scripture, by logical deduction, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, ‘This contemplative is our teacher.'”

– Buddha. 

The first one, the misquote, is dangerous if you intend to follow the middle path because it can be used by people to justify carving out their own path, picking and choosing from the teachings, and clinging to their own views (maybe even views trapping the person in samsara – and here lies the danger).

The second, the genuine quote, actually warns against this. “…by logical deduction, by inference, by analogies, by agreement through pondering views, by probability…”

What the Buddha is actually teaching here is to test everything. To gain insight through first hand experience. Learning teachings is easy, but knowing them for yourself is hard. You must put the teachings to the test, put your own views to the test, put everything to the test before accepting it.

How do we put them to the test? With open minded discernment, with wisdom and right view, ideally with the guidance of a teacher, with an acceptance that your judgement will change and grow over time. 

“When you know for yourselves that, ‘These dhammas are unskillful; these dhammas are blameworthy; these dhammas are criticized by the wise; these dhammas, when adopted & carried out, lead to harm & to suffering’ — then you should abandon them.”

“When you know for yourselves that, ‘These dharmas are skillful; these dharmas are blameless; these dharmas are praised by the wise; these dharmas, when adopted & carried out, lead to welfare & to happiness’ — then you should enter & remain in them.”

– Buddha. 

Crows

If the mind is continually in good shape, evil won’t have any place to land or catch hold. But if our goodness isn’t constant, evil will be able to find a perch. It’s like rowing a boat out into the ocean. If we stay close to shore, crows flying from the shore will be able to perch on the mast of the boat. If you don’t want them perching there, you have to row out as far as you can. The crows then won’t be able to perch on the mast. If any crow tries to keep flying out to the boat, it’ll lose sight of the shore and is likely to die out there in the ocean, because it’ll run out of strength, it’ll run out of food. It’ll have to die.

In the same way, if goodness catches hold of the greater part of the mind, evil will have to circle aimlessly around with nowhere to land. If it stays close by — meaning that goodness has only a small part of the heart — evil will be able to come flying in. Sometimes it waits on the opposite shore. If your strength of mind runs low, it’ll stay right nearby and catch hold of you easily.

– Ajahn Lee.