Opening Verse

[bell, bell, bell]

Namo Tassa Bhagavato Arahato Samma Sambuddhassa

Namo Tassa Bhagavato Arahato Samma Sambuddhassa

Namo Tassa Bhagavato Arahato Samma Sambuddhassa

[bell]

 

The Dharma is deep and lovely.

We now have a chance to see, study, and practice it.

We vow to realize its true meaning. [bell]

 

The Three Refuges

I take refuge in the Buddha,

the one who shows me the way in this life.

I take refuge in the Dharma,

the way of understanding and of love.

I take refuge in the Sangha,

the community that lives in harmony and awareness.

[bell]

Dwelling in the refuge of Buddha,

I clearly see the path of light and beauty in the world.

Dwelling in the refuge of Dharma,

I learn to open many doors on the path of transformation.

Dwelling in the refuge of Sangha,

shining light that supports me, keeping my practice free of obstruction.

[bell]

Taking refuge in the Buddha in myself,

I aspire to help all people recognize their own awakened nature,

realizing the Mind of Love.

Taking refuge in the Dharma in myself,

I aspire to help all people fully master the ways of practice

and walk together on the path of liberation.

Taking refuge in the Sangha in myself,

I aspire to help all people build Fourfold Communities,

to embrace all beings and support their transformation.

[bell, bell]

 

Sharing the Merit

Reciting the sutras, practicing the way of awareness

gives rise to benefits without limit.

We vow to share the fruits with all beings.

We vow to offer tribute to parents, teachers, friends, and numerous beings

who give guidance and support along the path.

[bell, bell, bell]

 

 

We are Truly present

 

With hearts established in mindfulness, we are truly present

For sitting meditation and walking meditation, and for reciting the sutras.

May this practice center, with its Fourfold Sangha,

Be supported by the Three Jewels and Holy Beings,

Well-protected from the eight misfortunes

And the three paths of suffering.

May parents, teachers friends, and all beings within the Three Realms

Be filled with the most divine grace,

And may it be found that in the world there is no place at war.

May the winds be favorable, the rains seasonable,

And the people’s hearts at peace.

May the practice of the noble community, diligent and steady,

Ascend the Ten Bodhisattva Stages with ease and energy.

May the Sangha body live peacefully, fresh and full of joy.

A refuge for all, offering happiness and insight.

The Wisdom of the Awakened Mind shines out like the full moon.

The body of the Awakened One is pure and clear as crystal.

In the World the Awakened One relieves bitterness and suffering.

In every place the Awakened Mind reveals love and compassion.

 

Namo Shakyamunaye Buddhaya (3x) {Bell,Bell}

 

May the Day be Well

 

May the day be well and the night be well.

May the midday hour bring happiness too.

In every minute and every second,

May the day and night be well.

By the blessing of the Triple Gem,

May all things be protected and safe.

May all beings born in each of the four ways

Live in a land of purity.

May all in the Three Realms be born upon Lotus Thrones.

May countless wandering souls realize

The three virtuous positions of the Bodhisattva Path.

May all living beings, with grace and ease,

Fulfill the Bodhisattva Stages.

The countenance of the World-Honored One,

like the full moon or like the orb of the sun,

shines with the light of clarity.

A halo of wisdom spreads in every direction,

Enveloping all with love and compassion, joy and equanimity.

 

Namo Skayamunaye Buddhaya (3x) {Bell,Bell}

 

 

 

 

 

 

 

The Diamond That Cuts through Illusion

Opening Gatha*

How may we overcome the fear of birth and death

and arrive at the state that is as indestructible as a diamond?

What way can direct us in our practice

to sweep away our thousands of illusions?

If the awakened mind shows its compassion

and opens up for us the treasure store,

then we may bring into our lives

the wonderful diamond teachings.

Discourse

This is what I heard one time when the Buddha was staying in the monastery in Anathapindika's park in the Jeta Grove near Shravasti with a community of 1,250 bhikshus, fully ordained monks. That day, when it was time to make the alms round, the Buddha put on his sanghati robe and, holding his bowl, went into the city of Shravasti to beg for food, going from house to house. When the alms round was completed, he returned to the monastery to eat the midday meal. Then he put away his sanghati robe and his bowl, washed his feet, arranged his cushion, and sat down. At that time, the Venerable Subhuti stood up, bared his right shoulder, put his knee on the ground, and, joining his palms respectfully, said to the Buddha, "World-Honored One, it is rare to find someone like you. You always support and show special confidence in the Bodhisattvas. World-Honored One, if sons and daughters of good families want to give rise to the highest, most fulfilled, awakened mind, what should they rely on and what should they do to master their thinking?"

The Buddha said to Subhuti, "This is how the Bodhisattvas Mahasattvas master their thinking: 'However many species of living beings there are whether born from eggs, from the womb, from moisture, or spontaneously; whether they have form or do not have form; whether they have perceptions or do not have perceptions; or whether it cannot be said of them that they have perceptions or that they do not have perceptions, we must lead all these beings to nirvana so that they can be liberated. Yet when this innumerable, immeasurable, infinite number of beings has become liberated, we do not, in truth, think that a single being has been liberated. Why is this so? If, Subhuti, a bodhisattva holds on to the idea that a self, a person, a living being, or a lifespan exists, that person is not a true bodhisattva. "Moreover, Subhuti, when a bodhisattva practices generosity, he does not rely on any object any form, sound, smell, taste, tactile object, or dharma to practice generosity. That, Subhuti, is the spirit in which a bodhisattva practices generosity, not relying on signs. Why? If a bodhisattva practices generosity without relying on signs, the happiness that results cannot be conceived of or measured. Subhuti, do you think that the space in the Eastern Quarter can be measured?"

"No, World-Honored One."

"Subhuti, can space in the Western, Southern, or Northern Quarters, above or below be measured?"

"No, World-Honored One."

"Subhuti, if a bodhisattva does not rely on any concept while practicing generosity, the happiness that results from that virtuous act is as great as space. It cannot be measured. Subhuti, the bodhisattvas should let their minds dwell in the teachings I have just given. "What do you think, Subhuti? Is it possible to grasp the Tathagata by means of bodily signs?"

"No, World-Honored One. When the Tathagata speaks of bodily signs, there are no signs being talked about."

Discourse on Love

 

 

"He or she who wants to attain peace should practice being upright, humble, and capable of using loving speech. He or she will know how to live simply and happily, with senses calmed, without being covetous and carried away by the emotions of the majority. Let him or her not do anything that will be disapproved of by the wise ones. “

(And this is what he or she contemplates :)

"May everyone be happy and safe, and may all hearts be filled with joy. May all beings live in security and in peace — beings who are frail or strong, tall or short, big or small, invisible or visible, near or faraway, already born, or yet to be born. May all of them dwell in perfect tranquility. Let no one do harm to anyone. Let no one put the life of anyone in danger. Let no one, out of anger or ill will, wish anyone any harm. Just as a mother loves and protects her only child at the risk of her own life, cultivate boundless love to offer to all living beings in the entire cosmos. Let our boundless love pervade the whole universe, above, below, and across. Our love will know no obstacles. Our heart will be absolutely free from hatred and enmity. Whether standing or walking, sitting or lying, as long as we are awake, we should maintain this mindfulness of love in our own heart. This is the noblest way of living. Free from wrong views, greed, and sensual desires, living in beauty and realizing Perfect Understanding, those who practice boundless love will certainly transcend birth and death." {Bell, Bell}

 

Etena sacca vajjena sotthi te hotu sabbada.

[repeat three times]

[By the firm determination of this truth, may you ever be well.]

 

Metta Sutta, Sutta Nipata 1.8*

 

 

The Sutra On The Four Kinds Of Nutriments

This is what I heard one time when the Buddha was in Anathapindika’s monastery in the Jeta Grove, near the town of Sravasti. That day, the Buddha told the monks: “There are four kinds of nutriments which enable living beings to grow and maintain life. What are these four nutriments? The first is edible food, the second is the food of sense impressions, the third is the food of volition, and the fourth is the food of consciousness.”

“Bhikkhus, how should a practitioner regard edible food? Imagine a young couple with a baby boy whom they look after and raise with all their love. One day they decide to bring their son to another country to make their living. They have to go through the difficulties and dangers of a desert. During the journey, they run out of provisions and fall extremely hungry. There is no way out for them and they discuss the following plan: ‘We only have one son whom we love with all our heart. If we eat his flesh, we shall survive and manage to overcome this dangerous situation. If we do not eat his flesh, all three of us will die.’ After this discussion, they kill their son. Shedding tears of pain and gritting their teeth, they eat the flesh of their son, just so as to be able to live and come out of the desert.

The Buddha asked: “Do you think that couple ate their son’s flesh because they wanted to enjoy its taste and because they wanted their bodies to have the nutriment that would make them more beautiful?”

The monks replied: “No, Venerable Lord.”

The Buddha asked: “Were the couple forced to eat their son’s flesh in order to survive and escape from the dangers of the desert?”

The monks replied: “Yes, Venerable Lord.”

The Buddha taught: “Monks, every time we ingest edible food, we should train ourselves to look at it as our son’s flesh. If we meditate on it in this way, we shall have clear insight and understanding which puts an end to misperceptions about edible food, and our attachment to sensual pleasures will dissolve. Once the attachment to sensual pleasures is transformed, there are no longer any internal formations concerning the five objects of sensual pleasure in the noble disciple who applies himself to the training and the practice. When the internal formations still bind us, we have to keep returning to this world. {Bell}

 

“How should the practitioner meditate on the food of sense impressions? Imagine a cow which has lost its skin. Wherever it goes, the insects and maggots that live in the earth, in the dust, and on the vegetation attach themselves to the cow and suck its blood. If the cow lies on the earth, the maggots in the earth will attach themselves to it and feed off of it. Whether lying down or standing up, the cow will be irritated and suffer pain. When you ingest the food of sense impressions, you should practice to see it in this light. You will have insight and understanding which puts an end to misperceptions concerning the food of sense impressions. When you have this insight, you will no longer be attached to the three kinds of feeling. When he or she is no longer attached to the three kinds of feeling, the noble disciple does not need to strive anymore because whatever needs to be done has already been done. {Bell}

 

“How should the practitioner meditate on the food of volition? Imagine there is a village or a large town situated near a pit of burning charcoal. There are only the smokeless, glowing embers left. Now there is an intelligent man with enough wisdom who does not want to suffer and only wants happiness and peace. He does not want to die; he only wants to live. He thinks: “Over there, the heat is very great. Although there is no smoke and there are no flames, still, if I have to go into that pit, there is no doubt that I shall die.” Knowing this, he is determined to leave that large town or that village and go somewhere else. The practitioner should meditate like this on the food of volition. Meditating like this, he will have insight and understanding which puts an end to misperceptions about the food of volition. When he arrives at that understanding, the three kinds of craving will be ended. When these three cravings are ended, the noble disciple who trains and practices will have no more work to do, because whatever needs to be done has already been done. {Bell}

“How should the practitioner meditate on the food of consciousness? Imagine that the soldiers of the king have arrested a criminal. They bind him and bring him to the king. Because he has committed theft, he is punished by people piercing his body with three hundred knives. He is assailed by fear and pain all day and all night. The practitioner should regard the food of consciousness in this light. If he does, he will have insight and understanding which puts an end to misperceptions concerning the food of consciousness. When he has this understanding regarding the food of consciousness, the noble disciple who trains and practices will not need to strive anymore because whatever needs to be done has been done.”

When the Buddha had spoken, the monks were very happy to put the teachings into practice. {Bell, Bell}

Samyukta Agama, Sutra 373

 

Discourse on the Eight Realizations of the Great Beings

Wholeheartedly, day and night, disciples of the Awakened One should recite and meditate on the Eight Realizations discovered by the Great Beings.

The First Realization is the awareness that the world is impermanent. Political regimes are subject to fall. Things composed of the four elements are empty, containing within them the seeds of suffering. Human beings are composed of Five Aggregates and are without a separate self. They are always in the process of change — constantly being born and constantly dying. They are empty of self and without a separate existence. The mind is the source of all confusion, and the body the forest of all unwholesome actions. Meditating on this, you can be released from the round of birth and death. {Bell}

The Second Realization is the awareness that more desire brings more suffering. All hardships in daily life arise from greed and desire. Those with little desire and ambition are able to relax, their body and mind free from entanglement. {Bell}

The Third Realization is the awareness that the human mind is always searching outside itself and never feels fulfilled. This brings about unwholesome activity. Bodhisattvas, on the other hand, know the value of having few desires. They live simply and peacefully, so they can devote themselves to practicing the Way. They regard the realization of perfect understanding to be their only career. {Bell}

The Fourth Realization is the awareness that indolence is an obstacle to practice. You must practice diligently to transform unwholesome mental states that bind you, and you must conquer the four kinds of Mara in order to free yourself from the prisons of the Five Aggregates and the Three Worlds. {Bell}

The Fifth Realization is the awareness that ignorance is the cause of the endless round of birth and death. Bodhisattvas always listen to and learn from others so their understanding and skillful means can develop, and so they can teach living beings and bring them great joy. {Bell}

The Sixth Realization is the awareness that poverty creates hatred and anger, which creates a vicious cycle of negative thoughts and actions. When practicing generosity, bodhisattvas consider everyone — friends and enemies alike — to be equal. They do not condemn anyone’s past wrongdoings or hate even those presently causing harm. {Bell}

The Seventh Realization is the awareness that the five categories of sensual desire — money, sex, fame, overeating, and oversleeping — lead to problems. Although you are in the world, try not to be caught in worldly matters. A monk, for example, has in his possession only three robes and one bowl. He lives simply in order to practice the Way. His precepts keep him free of attachment to worldly things, and he treats everyone equally and with compassion. {Bell}

The Eighth Realization is the awareness that the fire of birth and death is raging, causing endless suffering everywhere. Take the Great Vow to help all beings, to suffer with all beings, and to guide all beings to the Realm of Great Joy. {Bell}

These Eight Realizations are the discoveries of great beings, Buddhas and Bodhisattvas who have practiced diligently the way of understanding and love. They have sailed the Dharmakaya boat to the shore of nirvana, and have then returned to the ordinary world, free of the five sensual desires, their minds and hearts directed toward the Noble Way. Using these Eight Realizations, they help all beings recognize the suffering in the world. If disciples of the Buddha recite and meditate on these Eight Realizations, they will put an end to countless misunderstandings and difficulties and progress toward enlightenment, leaving behind the world of birth and death, dwelling forever in peace. {Bell, Bell}

Taisho Revised Tripitaka 779

Discourse on the Middle Way

I heard these words of the Buddha one time when the Lord was staying at the guest house in a forest of the district of Nala. At that time, the Venerable Kacchayana came to visit him and asked, “The Tathagata has spoken of Right View. How would the Tathagata describe Right View?”

The Buddha told the venerable monk, “People in the world tend to believe in one of two views: the view of being or the view of nonbeing. That is because they are bound to wrong perception. It is wrong perception that leads to the concepts of being and nonbeing. Kaccayana, most people are bound to the internal formations of discrimination and preference, grasping and attachment. Those who are not bound to the internal knots of grasping and attachment no longer imagine and cling to the idea of a self. They understand, for example, that suffering comes to be when conditions are favorable, and that it fades away when conditions are no longer favorable. They no longer have any doubts. Their understanding has not come to them through others; it is their own insight. This insight is called Right View, and this is the way the Tathagata would describe Right View. “How is this so? When a person who has correct insight observes the coming to be of the world, the idea of nonbeing does not arise in her, and when she observes the fading away of the world, the idea of being does not arise in her mind. Kaccayana, viewing the world as being is an extreme; viewing it as nonbeing is another extreme. The Tathagata avoids these two extremes and teaches the Dharma dwelling in the Middle Way.

“The Middle Way says that this is, because that is; this is not, because that is not. Because there is ignorance, there are impulses; because there are impulses, there is consciousness; because there is consciousness, there is the psyche-soma; because there is the psyche-soma, there are the six senses; because there are the six senses, there is contact; because there is contact, there is feeling; because there is feeling, there is craving; because there is craving, there is grasping; because there is grasping, there is becoming; because there is becoming, there is birth; because there is birth, there are old age, death, grief, and sorrow. That is how this entire mass of suffering arises. But with the fading away of ignorance, impulses cease; with the fading away of impulses, consciousness ceases; …and finally birth, old age, death, grief, and sorrow will fade away. That is how this entire mass of suffering ceases.”

After listening to the Buddha, the Venerable Kaccayana was enlightened and liberated from sorrow. He was able to untie all of his internal knots and attain arhatship.

{Bell, Bell}

Samyukta Agama 3