The Heart of the Buddha's Teachings: Chapters 1 - 3

Chapter 1

• If we go to the Buddha with our hearts open, he will look at us, his eyes filled with compassion and say, "Because there is suffering in your heart, it is possible for you to enter my heart." 
• Suffering is the basic condition for us to enter the Buddha's heart and for the Buddha to enter our hearts. 
• "I teach only suffering and the transformation of suffering".
• Suffering is how we can become free. 
• The ocean of suffering is immense, but if you turn around, you can see the land. 
• Don't let your suffering (pain) imprison you. 
• Once the door of awareness has been opened, you cannot close it. 
• The Buddha called suffering a 'Holy Truth'.

Chapter 2

• "I have seen deeply that nothing can be by itself alone, that everything has to inter-be with everything else."
• If you destroy your health, you have no energy left to realise the (Eightfold) Path. Be free from austerity *reduced availability of luxuries and consumer goods* and avoid sense pleasures (sexual desire, running after fame, eating immoderately, sleeping too much, chasing after possessions).

Chapter 3 - The Four Noble Truths.

• The Buddha had found perfect awakening (the water) but he had to discover jars like the Four Noble Truths  and the Eightfold Bath to hold it.

1. We have to embrace suffering  and look deeply into it for it to be 'holy'.
2. After we touch our suffering, we need to look deeply into it to see how it came to be.
3. Refrain from doing the things that make us suffer. We can be happy. Healing is possible.
4. We need the Path the most - refraining from suffering.

    

Zen Koans

koan, Japanese Kōan,  in Zen Buddhism of Japan, a succinct paradoxical statement or question used as a meditation discipline for novices, particularly in the Rinzai sect. The effort to “solve” a koan is intended to exhaust the analytic intellect and the egoistic will, readying the mind to entertain an appropriate response on the intuitive level. Each such exercise constitutes both a communication of some aspect of Zen experience and a test of the novice’s competence.

A characteristic example of the style is the well-known koan “When both hands are clapped a sound is produced; listen to the sound of one hand clapping.” Sometimes the koan is set in question-and-answer form, as in the question “What is Buddha?” and its answer, “Three pounds of flax.”

• Dan Hettmannsperger III
  

  
  

  I will give you a koan. Ever heard of one?
• 

  08:51
  

  Chrissy Newbury
  

  
  

  No...
• 

  08:53
  

  Dan Hettmannsperger III
  

  
  

  koan means "case"....it works like this: I give you the koan. I will ask you what it means. If your answer shows insight we will discuss it. If not I will give you 6-12 hours to think about it and we'll proceed again. Understand?
• 

  08:53
  

  Chrissy Newbury
  

  
  

  I do... yes.
• 

  08:55
  

  Dan Hettmannsperger III
  

  
  

  Very well.

  Here it is:

  .

  .

  .

  "To connect is to sever."
• 

  08:56
  

  Chrissy Newbury
  

  
  

  (thinking)
• 

  08:56
  

  Dan Hettmannsperger III
  

  
  

  Give yourself a minute or so.
• 

  08:58
  

  Chrissy Newbury
  

  
  

  to me... I think this means that in order to connect to my 'new way of being', then I must relinquish all my baggage, all my old ways of thinking and living ... I cannot embrace something if my arms are already full of something else.
• 

  08:59
  

  Dan Hettmannsperger III
  

  
  

  You understand.

  [bows to acknowledge your achievement]

  Gassho.
• 

  09:00
  

  Chrissy Newbury
  

  
  

  <<< bows and smiles. Gassho.
• 

  09:01
  

  Dan Hettmannsperger III
  

  
  

  I'm reminded of something an officer said to me in the Navy:

  "If you don't stand for something you'll fall for anything."

  But yes: To connect to truth you must sever yourself from delusion.

  To connect to compassion you must sever selfishness.

  You understand. I am proud of you.
• 

  09:02
  

  Chrissy Newbury
  

  
  

  Thank you.

  I now have to try and apply it to my daily life. But I will try, and hopefully, I will succeed.

  I am inspired by your teaching. 
• 

  09:04
  

  Dan Hettmannsperger III
  

  
  

  I am gratified.
  
         
  
  
  My Heart Burns Like Fire
  

  Soyen Shaku, the first Zen teacher to come to America, said: "My heart burns like fire but my eyes are as cold as dead ashes." He made the following rules which he practiced every day of his life.

  In the morning before dressing, light incense and meditate.
  Retire at a regular hour. Partake of food at regular intervals. Eat with moderation and never to the point of satisfaction.
  Receive a guest with the same attitude you have when alone. When alone, maintain the same attitude you have in receiving guests.
  Watch what you say, and whatever you say, practice it.
  When an opportunity comes do not let it pass by, yet always think twice before acting.
  Do not regret the past. Look to the future.
  Have the fearless attitude of a hero and the loving heart of a child.
  

  Upon retiring, sleep as if you had entered your last sleep. Upon awakening, leave your bed behind you instantly as if you had cast away a pair of old shoes.

                   

Suffering and Arising

Suffering: The word often translated as suffering has no English equivalent. The meaning of the phrase is not that "life is miserable," as the English translation might seem to indicate, but that some pain is inevitable in life. Birth is painful, sickness is painful, aging is painful, death is painful. It is painful to experience unhappiness and displeasure; it is painful to want something and not be able to have it; it is painful to have something and lose it; it is painful when a pleasurable experience ends.

What the Buddha had been seeking when he became enlightened was a way out of samsara, the endless cycle of death and rebirth. The Hindu texts, the Upanishads, which were written at around the same time, had argued that the way out of the endless cycle of death and rebirth was to realize that one's individual self or soul (atman) is a part of the world soul (Brahman).

Some scholars argue that the Buddha's solution to end this cycle was to realize that there is no self, no atman. If there is no self, there is nothing to reincarnate, nothing to endure this endless cycle. Others scholars argue that Buddha refused to answer questions about the self, and that to deny the existence of the self is just as much of an obstacle as is the self.

According to textual accounts of his first sermon, written long after his death, what the Buddha said was that the forms of suffering he listed (birth, sickness, aging, loss, etc.) are examples of "the five aggregates subject to clinging." These five aggregates, or skandhas, are what makes up the self: form, sensation, perception, mental formations, and consciousness. Each of these constituents is constantly changing, constantly in flux; therefore the "self" is also constantly changing. Thus while there may be an experience of selfhood, there is no permanent, unchanging self.

If there is "evil" in Buddhism, it is the greed, anger, and delusion that give rise to samsara. Human nature is not evil,per se, but it can give rise to suffering. The goal of the Buddha's dharma is not to eliminate all suffering or to create a perfect life or world, but to learn how best to deal with the suffering that is a normal part of human life.

Arising: Humans tend to long for what they do not have, or to wish for their lives to be different than they are; they often fail to fully appreciate what they do have. This longing(craving, desire) gives rise to, or causes, a new cycle of life and death.


     

Dharma and the Three Signs of Being

 The Three Signs of Being

(1) Change (2) Suffering (3) no" I "

The first, Change, points out the basic fact that nothing in the world is fixed or permanent. We ourselves are not the same people, either physically, emotionally or mentally, that we were 10 years - or even 10 minutes ago! Living as we do, then, as shifting beings upon shifting sands, it is not possible for us to find lasting security.

As regards the second Sign, we have already seen how it was Suffering that sent the Buddha off on his great spiritual quest, though suffering is not a very good translation of the original word, dukkha. Dukkha implies the generally unsatisfactory and imperfect nature of life. Please do not think, though, that Buddhists believe that life is all suffering. They believe that there is joy in life, but know that life can't be all joy; even in the most fortunate of lives there must be suffering.

No-I, the third Sign, is a little more difficult.

Buddhists do not believe that there is anything everlasting or unchangeable in human beings, no soul or self in which a stable sense of 'I' might anchor itself. The whole idea of 'I' is in fact a basically false one that tries to set itself up in an unstable and temporary collection of elements.

Take the analogy of a cart. A cart may be broken down into its basic components -axle, wheels, shafts, sides, etc. Then the cart is no more; all we have is a pile of components. In the same way 'I' am made up of various elements or aggregates (skandhas): form (body), perception, conception, volition and consciousness (mind). Upon death these elements do not vanish from the face of the universe, they form new combinations elsewhere. Thus the whole universe is a great, ever-changing orchestration of interconnected movements without beginning or end.

 In General

'Not to do any evil; to cultivate good; to purify one's heart - this is the teaching of the Buddha.'

Although Buddhists value highly such virtues as loving kindness, humanity, patience and giving, perhaps they value compassion most of all. The idea of ahimsa or harmlessness is very closely connected with compassion. The compassionate desire to cause no harm to other beings (Buddhists would include animals, plants, inanimate objects and even the world in general in this) has caused many Buddhists to become pacifists or vegetarians, although they are not obliged to do so. In all things Buddhism places great stress on self-reliance and the Buddha himself told his followers not to believe a thing because he told it but to test it for themselves.

Buddhism is also a very practical religion and aims at helping people to live their lives; it is as much if not more concerned with giving people things to do as with giving them things to believe. Doing things like chanting a simple formula, visiting a temple to make an offering or to perform prostrations - such simple acts help to reduce a person's sense of 'I.'

Buddhists also try to practice the Buddhist virtues actively in their everyday lives. The final goal of all Buddhist practice is to bring about that same awakening that the Buddha himself achieved.



     

Poems of Thich Nhat Hahn

You Are Me

You are me and I am you.
It is obvious that we are inter-are.
You cultivate the flower in
yourself so that I will be beautiful.
I transform the garbage in myself so
that you do not have to suffer.
I support you you support me.
I am here to bring you peace
you are here to bring me joy.

Thich Nhat Hahn 






A Teacher Looking For His Disciple
(for my Teacher, Dan)

I have been looking for you, my child,
Since the time when rivers and mountains still lay in obscurity.
I was looking for you when you were still in a deep sleep
Although the conch had many times echoed in the ten directions.
Without leaving our ancient mountain I looked at distant lands
And recognized your steps on so many different paths.
Where are you going, my child?
There have been times when the mist has come
And enveloped the remote village but you are still
Wandering in far away lands.
I have called your name with each breath,
Confident that even though you have lost your
Way over there you will finally find a way back to me.
Sometimes I manifest myself right on the path
You are treading but you still look at me as if I were a stranger
You cannot see the connection between us in our
Former lives you cannot remember the old vow you made.
You have not recognized me
Because your mind is caught up in images concerning a distant future.
In former lifetimes you have often taken my hand
and we have enjoyed walking together.
We have sat together for a longtime at the foot of old pine trees.
We have stood side by side in silence for hours
Listening to the sound of the wind softly calling us
And looking up at the while clouds floating by.
You have picked up and given to me the firstred autumn leaf
And I have taken you through forests deep in snow.
But wherever we go we always return to our
Ancient mountain to be near to the moon and stars
To invite the big bell every morning to sound,
And help living beings to wake up.
We have sat quietly on the An Tu mountain' with the
Great Bamboo Forest Master
Alongside the frangipani trees in blossom.
We have taken boats out to sea to rescue the boat people as they drift.
We have helped Master Van Hanh design the Thang
Long capital we have built together a thatched hermitage,
And stretched out the net to rescue the nun Trac Tuyen When!
The sound of The rising tide was deafening
On the banks of The Tien Duong river.
Together we have opened the way and stepped
Into the immense space outside of space.
After many years of working to tear asunder the net of time.
We have saved up the light of shooting stars
And made a torch helping those who want to go home
After decades of wandering in distant places.
But still there have been times when the
Seeds of a vagabond in you have come back to life
you have left your teacher, your brothers and sisters
Alone you go...

I look at you with compassion
Although I know that this is not a true separation
(Because I am already in each cell of your body)
And that you may need once more to play the prodigal son.
That is why I promise I shall be there for you
Any time you are in danger.
Sometimes you have lain unconscious on the hot sands of frontier deserts.
I have manifested myself as a cloud to bring you cool shade.
Late at night the cloud became the dew
And the compassionate nectar falls drop by drop for you to drink.
Sometimes you sit in a deep abyss of darkness
Completely alienated from you true home.
I have manifested Myself as a long ladder and
Lightly thrown myself down
So that you can climb up to the area where there is light
To discover again the blue of the sky and the
Sounds of the brook and the birds.
Sometimes I recognised you in Birmingham,
In the Do Linh district or New England.
I have sometimes met you in Hang Chau, Xiamen, or Shanghai
I have sometimes found you in St. Petersburg or East Berlin.
Sometimes, though only five years old, I have
Seen you and recognized you.
Because of the seed of bodhchita, you carry in your tender heart.
Wherever I have seen you, I have always raised
My hand and made a signal to you,
Whether it be in the delta of the North, Saigon or the Thuan An Seaport.
Sometimes you were the golden full moon hanging
Over the summit of The Kim Son Mountain,
Or the little bird flying over the Dai Laoforest during a winter night.
Often I have seen you
But you have not seen me,
Though while walking in the evening mist your clothes have been soaked.
But finally you have always come home.
You have come home and sat at my feet on our ancient mountain
Listening to the birds calling and the monkeys
Screeching and the morning chanting echoing from the Buddha Hall.
You have come back to me determined not to be a vagabond any longer.
This morning the birds of the mountain joyfully welcome the bright sun.
Do you know, my child, that the white clouds
Are still floating in the vault of the sky?
Where are you now?
The ancient mountain is still there in this
Place of the present moment.
Although the white-crested wave still wants to
Go in the other direction,
Look again, you will see me in you and in every leaf and flower bud.
If you call my name, you will see me right away.
Where are you going?
The old frangipani tree offers its fragrant flowers this morning.
You and I have never really been apart. Spring has come.
The pines have put out new shining green needles
And on the edge of the forest, the wild Plum
Trees have burst into flower.

Thich Nhat Hahn Poetry Index

     

Clearing your mind

When you ease stress, your health improves.  You are calmer.  When you are faced with a stressful situation, rather than reacting with anger or tension, you recapture the calm, relaxed feeling of qigong.

It takes a lot of practice to clear your mind, but if you try too hard, you can't do it.  Actually, your mind isn't necessarily perfectly clear.  You should put part of your mind on your dan t'ien**, focus on your breathing, relax all your muscles and try to feel warmth in your dan t'ien, or "center."  If you find your mind wandering, put it back on your center and focus on the warmth.  It may take you a while to feel warmth but you will eventually.

**Dantien is a concept which frequently arises in Asian philosophy, medicine, and martial arts. The dantien is the body's center of gravity, and in theory the storage center for qi, or life force. It is located just below and behind the navel, although some traditions suggest that the body actually has three points of dantien, at the navel, heart, and forehead. Students in courses which deal with traditional Chinese philosophy such as qi gong classes are often introduced to the concept of dantien at an early stage.




They say that you aren't supposed to have a totally blank mind, but you allow thoughts to come and go without holding onto them.  Try to focus on your dan t'ien, breathing, and feeling of warmth.  Relax your muscles and listen in all directions.  Listen behind you.  Be aware of all things, but your mind clings to nothing.  Rise above your surroundings.  Your goal is to use it to cope with tense situations, angry situations, and deal with things calmly.  When someone yells at you in anger, center yourself and relax.  Deal with the problem and detach from the tension.  Your entire life will improve.

Imagine energy coming into your body when you inhale, and when you exhale, imagine it getting warmer in your dan t'ien.

Don't stress about it.  Just keep practicing and it will happen. Take life one breath at a time.
    

Metta

Metta (Pali) is a benevolence toward all beings, without discrimination, that is free of selfish attachment. It is a strong, sincere wish for the happiness of all beings. 

The Metta Suttacompares metta to the love of a mother, who would give her life for her children.

Metta is often translated as "compassion," which is not inaccurate. However, Pali makes a distinction between metta and karuna, which also means "compassion." Karuna refers to active sympathy and gentle affection, a willingness to bear the pain of others, and possibly pity.

As a mother would risk her life
to protect her child, her only child,
even so should one cultivate a limitless heart
with regard to all beings.

Bodhipaksa

What the Buddha said about metta

Bhikkhus, whatever kinds of worldly merit there are, all are not worth one 16th part of the release of mind by universal friendliness; in shining, glowing, beaming & radiance the release of mind by universal friendliness far excels & surpasses them all.
Itivuttaka 27

As a mother even with own life protects her only child, so should one cultivate immeasurable loving-kindness towards all living beings.
The Metta Sutta

He who both day and night takes delight in harmlessness sharing love with all that live, finds enmity with none.
Samyutta Nikaya. I, 208

What are the eleven advantages of Metta ?

• One sleeps Happy!
• One wakes Happy!
• One dreams no evil dreams!
• One is liked and loved by all human beings!
• One is liked and loved by all non-human beings too!
• One is Guarded & Protected by the divine Devas!
• One cannot be Harmed by Fire, Poison, or Weapons!
• One swiftly Attains the Concentration of Absorption!
• One’s appearance becomes Serene, Calm, & Composed!
• One dies without Confusion, Bewilderment, or Panic!
• One reappears after death on the Brahma level if one has penetrated to no higher level in this very life.
• Aghatavinaya Sutta (Anguttara Nikaya, 5.161)
  For one who mindfully develops
  Boundless loving-kindness
  Seeing the destruction of clinging,
  The fetters are worn away.
  If with an uncorrupted mind
  He pervades just one being
  With loving kindly thoughts,
  He makes some merit thereby.
  But a noble one produces
  An abundance of merit
  By having a compassionate mind
  Towards all living beings.
  Those royal seers who conquered
  The earth crowded with beings
  Went about performing sacrifices:
  The horse sacrifice, the man sacrifice,
  The water rites, the soma sacrifice,
  And that called “the Unobstructed.”
  But these do not share even a sixteenth part
  Of a well cultivated mind of love,
  Just as the entire starry host
  Is dimmed by the moon’s radiance.
  One who does not kill
  Nor cause others to kill,
  Who does not conquer
  Nor cause others to conquer,
  Kindly towards all beings —
  He has enmity for none.
  (Itivuttaka, 1.27)