Contemplation: Never Despise

After reviewing the guidelines for practice, take the following as your contemplation:

At that time, the fourfold assembly
Was becoming attached
To its own interpretation of the Dharma.
The Bodhisattva Never Despise
Would go to them and say:
I do not belittle you;
Practice the path
And you will all become Buddhas.

from The Lotus Sutra, chapter 20, as recited at Tendai Buddhist Institute.

Contemplation: To Enter Nirvana

After reviewing the guidelines for practice, take the following as your contemplation:

To enter into Nirvāna. When we look at the lion and the gold, the marks of both are exhausted. At this point, the passion-desires no longer arise even though beauty and ugliness are displayed before one's eyes. The mind is tranquil like the sea; all disturbing and delusory thoughts are extinguished, and there are no compulsions. One emerges from bondage and is free from all hindrances. The source of all suffering is forever cut off, and this is called entering into Nirvāna. 

 From Fazang's Treatise on the Golden Lion , courtesy of The Zen Site. 

Contemplation: Wisdom of Bodhi

After reviewing the guidelines for practice, take the following as your contemplation:

To achieve the perfect Wisdom of Bodhi. "Bodhi," in the Chinese language, means the Way [Tao] or Enlightenment. This is to say that when we look at the lion, we see at once that all conditioned things, without going through the process of disintegration, are from the beginning in a state of quiescent non-existence. By being free from both clinging and detachment, one can follow this path into the ocean of omniscience [sarvajña]; therefore it is called the Way. To comprehend the fact that from the very no-beginning all illusions are in reality non-existent is called Enlightenment.

 from Fazang's Treatise of the Golden Lion, courtesy of the Zen Site.

Contemplation: Embrace the Six Forms

After reviewing the guidelines for practice, take the following as your contemplation:

To embrace the Six Forms. The lion represents the character of wholeness, and the five organs, being various and different, represent diversity. The fact that they are all of one dependent-arising represents the character of universality. The eyes, ears, and so on remain in their own places and do not interfere with one another; this represents the character of particularity. The combination and convergence of the various organs makes up the lion; this represents the character of formation. The fact that each organ remains at its own position represents the character of disintegration.

From Fazang's Treatise of the Golden Lion, courtesy of The Zen Site.

Buddhist Weddings In Virginia

It is true:  I am available to perform wedding ceremonies for couples in Virginia who are interested in Buddhism.  I am willing to travel with adequate notice.  Interested persons should first inquire within, and then contact me by email or in person (jikananderson at gmail dot com).

I bring this up because, after the recent changes in Virginia's marriage laws, I have had an increase in the number of inquiries about weddings.  I am happy to help people in committed relationships to seal their vows in a way that is meaningful to them and will orient their best intentions toward the benefit of all beings. 

May love prevail.

--Jikan

Contemplation: The Ten Mysteries

After reviewing the guidelines for the practice, take the following as your contemplation:

The first: the gold and the lion are simultaneously established, all-perfect and complete. This is called the principle of simultaneous completeness.

The second: if the eyes of the lion take in the complete lion, then the all [the whole lion] is the eyes. If the ears take in the complete lion, then the all is the ears. If all the organs simultaneously take in the whole lion and all are complete in their possession, then each and every organ is "mixed" [involving others] as well as "pure" [being itself]. This is called the principle of full possession of the purity and mixture by the various storehouses.

The third: the gold and the lion both establish and include each other in harmony. There is no obstruction between one and many. [In this complete mutual inclusion,] the Li [noumenon] and the Shih [phenomena], the one and the many, remain in their own positions. This is called the mutual inclusion and differentiation of one and many.

The fourth: all the parts of the lion, down to the tip of each and every hair, take in the whole lion in so far as they are all gold. Each and every one of them permeates the eyes of the lion. The eyes are the ears, the ears are the nose, the nose is the tongue, the tongue is the body. They all exist in total freedom without obstruction or impediment. This is called the mutual identity of all dharmas in freedom.

The fifth: if we look at the lion [as a lion], there is only lion and no gold. This is the disclosure of the lion but the concealment of the gold. If we look at the gold [as gold], there is only gold and no lion. This is the disclosure of the gold but the concealment of the lion. If we look at both simultaneously, they are both manifest or hidden. Being hidden they arc secret, being manifest they are revealed. This is called the simultaneous establishment of disclosure and concealment in secrecy.

The sixth: the gold and the lion may be manifest or hidden, one or many, pure or mixed, powerful or powerless. The one is the other. The principal and the companion interchange their radiance. Both Li and Shih simultaneously come into view. Being mutually compatible, they do not impede one another's existence. This is true even in the case of the minute and the subtle aspects and is called the peaceful co-existence.. of the minute and the subtle.

The seventh: in each of the lion's eyes, in its ears, limbs, and so forth, down to each and every single hair, there is a golden-lion. All the lions embraced by each and every hair simultaneously and instantaneously enter into one single hair. Thus in each and every hair there are an infinite number of lions. Furthermore, each and every hair containing infinite lions returns again to a single hair. The progression is infinite, like the jewels of Celestial Lord lndra's Net; a realm-embracing-realm ad infinitum is thus established, and it is called the realm of lndra's Net.

The eighth: the lion is spoken of in order to indicate men's ignorance; the gold is spoken of in order to reveal the true nature. By jointly discussing Li and Shih the Ālaya Consciousness is described so that a correct understanding [of the doctrine] may be reached. This is called the creation of understanding by revealing the Dharma through facts.

The ninth: the lion is a transient and conditioned thing [samskrta dharma]; it arises and fades away at every moment, and each moment can be divided into past, present, and future. Each of these three periods again contains three sections of past, present, and future; therefore, altogether there are three-times-three units, thus forming the nine ages; grouping them together we have a total gate to the Dharma-truth. Although there are nine ages, each is different from the other, and yet their existences are established because of one another. They are harmoniously merged without the slightest obstruction in one identical [eternal] moment. This is called the different formation of separated dharmas in ten ages.

The tenth: the gold and the lion may be manifest or hidden, one or many, but they are both devoid of a Self-being [Svabhāva]. They manifest in various forms in accordance with the turning and transforming of the Mind. Whether we speak of them as Li or Shih, there is [the Mind] by which they are formed and exist. This is called the universal accomplishment through the projection of Mind-Only.

from Fazang's Treatise on the Golden Lion , courtesy of The Zen Site

Contemplation: The Five Doctrines

After reviewing the guidelines for practice, take the following as your contemplation:

To discuss the five doctrines.

The first: although the lion is a dharma produced through dependent-arising, it undergoes generation and destruction in each and every moment. Since nothing in the phenomenal world endures, no form of the lion can ever be found. This is called the teaching for the Śrāvakas.

The second: all things, being the product of dependent-arising, are devoid of Selfhood [Svabhāva], and in the final analysis, are nothing but Emptiness. This is called the preliminary teaching of Mahāyāna.

The third: although all things are Emptiness through and through, this does not impede the vivid appearance of the Māyā/becoming. All that which is of dependent-arising is fictitiously existent and therefore it is truly void. This co-existence of both being and non-being is called the final teaching of Mahāyāna.

The fourth: inasmuch as these two characters [that of Emptiness and that of form] mutually annul each other, they are both abolished. Here, no imaginings or false presuppositions exist; neither the concept of Emptiness nor the idea of existence retains any influence. This is the sphere in which the ideas of both being and non-being vanish. It is a realm that names and speech cannot reach. Here the mind rests without any attachment. This is called the instantaneous teaching of Mahāyāna.

The fifth: when all false feelings and wrong ideas are eliminated, and the true substance is revealed, everything becomes merged into one great mass. Great functions then arise in abundance, and whatever arises is absolutely true. The myriad manifestations, despite their variety, interpenetrate without confusion or disarray. The all is the one, for both are empty in substance. The one is the all, for cause and effect clearly manifest themselves [without fail]. In their power and functions [the one and the all] embrace each other. They spread out and roll up in utter freedom. This is called the Round Doctrine of the One Vehicle.

Adapted from Fazang's Treatise of the Golden Lion.

Contemplation: The Truth of The Unborn

After reviewing the guidelines for practice, take the following as your contemplation:

To explain the truth of the unborn: This means that at the very moment when we see the lion come into existence, it is actually the gold that comes into existence. There is nothing apart from the gold. Although the lion may come into and go out of existence, the substance of gold in fact never increases or decreases. This is called the truth of the unborn.

From Fazang's Treatise of the Golden Lion (punctuation altered).

Contemplation: Reveal the non-existence of forms

After reviewing the guidelines for practice, take the following as your contemplation:

To reveal the non-existence of forms. This is to say that when the gold completely takes in the lion, there is no form of lion to be found. This is called the non-existence of forms.

 from Fazang's Treatise on the Golden Lion

Contemplation: The Three Characters

After reviewing the guidelines for practice, take the following as your contemplation:

3. To summarize the three characters. Because of humanity's delusory perceptions, the lion seems to exist in a concrete manner; this is called the character of universal imagination [parikalpita]. The manifestation of the lion appears to be existing, this is called the character of dependency on others [paratantra]. The nature of gold never changes, this is called the character of perfect reality [parinispanna].

From Fazang's Treatise on the Golden Lion (minor adaptations made)

Contemplation: To Distinguish Form and Emptiness

After reviewing the guidelines for practice, take the following as your contemplation:

To distinguish form and emptiness. This means that the form of the lion is unreal; what is real is the gold. Because the lion is not existent, and the body of the gold is not non-existent, they are called form/emptiness. Furthermore, Emptiness does not have any mark of its own; it is through forms that [emptiness] is revealed. This fact that emptiness does not impede the illusory existence of forms is called form/emptiness.

From Fazang's Treatise on the Golden Lion

Contemplation: To Understand the Principle of Dependent Arising

After reviewing the guidelines for practice, take the following as your contemplation:

To understand the principle of dependent-arising. This is to say that gold has no inherent nature of its own [i.e., no Svabhāva]. It is owing to the artistry of the skillful craftsman that the form of the lion arises. This arising is the result solely of the cause-conditioning; therefore it is called the arising through dependent-arising.

From Fazang's Treatise on the Golden Lion

Contemplation: Now or Never

After reviewing the guidelines for practice, take the following as your contemplation:

The Pure Land is now or never

a famous calligraphy by Thich Nhat Hanh

Contemplation: Together-Action

After reviewing the guidelines for practice, take the following as your contemplation:

Together-action saves this world.

from a remarkable Dharma talk by Zen Master Wu Kwang, at this link.

Contemplation: Good and Virtuous Friendship

After reviewing the guidelines for practice, take the following as your contemplation:

It is all due to the good and virtuous friendship of Devadatta
That I attained complete enlightenment
And extensively saved innumerable sentient beings.

Lotus Sutra, Chapter 12, as chanted at Tendai Buddhist Institute

Contemplation: The Buddha Appears in This World

After reviewing the guidelines for practice, take the following as your contemplation:

The Tathagatas of past, present, and future intrinsically lead sentient beings to be exposed to the Buddha's knowledge and insight and attain the patience which comes from realizing the truth of non-arising.  The Buddha appears in this world through the conditioned co-arising of his great deeds.

Chih-i, Fa Hua Hsuan I, translated and published in Paul Swanson's Foundations of T'ienTai Philosophy, p. 248; punctuation altered.

Contemplation: Tathagata's Chamber, Robe, and Seat

After reviewing the guidelines for practice, take the following as your contemplation:

If people want to expound this Sutra,
They should enter the Tathagata's chamber,
Put on the Tathagata's garments
And sit on the Tathagata's seat.
They then should face the people without fear,
So that they may extensively
Illuminate and explain it to the assembly.
The Tathagata's chamber is great compassion,
His garments are gentleness and perseverence,
And his seat is the emptiness of all existent things.

from Lotus Sutra, Chapter 10, as chanted at the Tendai Buddhist Institute

Contemplation: Labor

After reviewing the guidelines for practice, take the following as your contemplation:

Just as the rich elder,
Knowing his son's inferior disposition,
By his skillfulness
Trains his mind,
And afterward gives him
All his wealth,
So it is with the Buddha
In his display of rarities.

Threefold Lotus Sutra, p. 123, translation altered slightly.  Posted in honor of Labor Day. Lotus Sutra Chapter 4 is an extended parable invoking the role of labor in everyday life and in the Buddhist path.

Contemplation: "Unfindability"

After reviewing the guidelines for practice, take the following as your contemplation:

If one observes the mind and searches for where a thought arises, where it remains, and where it goes, no matter how much one researches and investigates this, one will find nothing.  It is this very 'unfindability' of the arising, the abiding, and the passing away of all thoughts which is the greatest of all finds.

The Golden Letters, John M. Reynolds, p. 75; text altered slightly

Potluck for Sangha Togetherness!

We're getting together at 6pm on Saturday, 13 September for a potluck.  This is an exercise in making connections on a virtuous basis.  In Japanese, this is called go-en, and it goes a long way toward building sustainable Buddhist practice for oneself and for our local community.  I hope you'll join us.  Please bring something meatless to share.   We're coming together at a private residence in North Arlington, about a mile from the East Falls Church metro station.  Email me to RSVP, and I'll give you the address (it's jikananderson at gmail.com).

Contemplation: Don't be Self-Indulgent

After reviewing the guidelines for practice, take the following as your contemplation:

Today's sun is passing, our life is getting older and today, what joyfulness remains, is like a fish living in a teaspoon of water.  Now everyone endeavor diligently to rescue the burning intellect; be mindful that life is suffering, empty and transient.  Don't be self-indulgent.  Follow the mindful path.

"Kokon," as recited at Tendai Buddhist Institute

Contemplation: Free of Bonds

After reviewing the guidelines for practice, take the following as your contemplation:

[The bodhisattva] is not bound by the conditions of his birth, and hence he is able to teach the Dharma for living beings and liberate them from their bonds.  As the Buddha has said, if one is in bonds himself, to suppose he can free others from their bonds is hardly reasonable.  But if one is himself free of bonds, it is perfectly reasonable to assume he can free the bonds of others.  Therefore, the bodhisattva must not conjure up bonds for himself.

Vimalakirti Sutra, trans. Burton Watson, p. 70; diction altered slightly

Contemplation: A Star at Dawn

After reviewing the guidelines for practice, take the following as your contemplation

Thus shall ye think of all this fleeting world:
A star at dawn, a bubble in a stream;
A flash of lightning in a summer cloud,
A flickering lamp, a phantom, and a dream.

Buddha Shakyamuni, The Diamond Sutra (trans. Price & Wong), p. 53

Contemplation: Beginningless Purity

After reviewing the guidelines for practice, take the following as your contemplation:

Because our nature is beginningless purity [...], we don't need to do anything to it or take anything from it, enhance it or reduce it, to make it manifest.  Rather, using the methods that are the path, we simply reveal it as it is.  Then our lack of understanding of this nature, our mind's ordinary habits and delusions, which are reflected in the impure samsaric experience we call reality, are completely resolved into the absolute nature.

Chagdud Tulku, Gates to Buddhist Practice, p. 147

Contemplation: Two Wings of a Bird

After reviewing the guidelines for practice, take the following as your contemplation:

In daily meditation practice, we work with two aspects of the mind:  its capacity to reason and conceptualize--the intellect--and the quality that is beyond thought--the pervasive, nonconceptual nature of mind.  Using the rational faculty, contemplate.  Then let the mind rest.  Think and then relax; contemplate and then relax.  Don't use one or the other exclusively, but both together, like the two wings of a bird. 

This isn't something you do only sitting on a cushion.  You can meditate in this way anywhere--while driving your car, while working.  It doesn't require special props or a special environment.  It can be practiced in all walks of life. 

Some people think that if they meditate for fifteen minutes a day, they ought to become enlightened in a week and a half.  But it doesn't work like that.  Even if you meditate and pray and contemplate for an hour of the day, that's one hour you're meditating and twenty-three you're not.  What are the chances of one person against twenty-three in a tug-of-war?  One pulls one way, twenty-three the other--who's going to win?

Chagdud Tulku, Gates to Buddhist Practice, p. 38

Ennin's Diary: Full Text Available Online

Ennin, also known as Jikaku Daishi, is an important historical figure and a great bodhisattva.  He was a direct disciple of the founder of Tendai Buddhism in Japan, Saicho, and also spent a significant amount of time in China mastering the esoteric teachings known as Vajrayana in Tibet and as mikkyo in Japan.  He made great sacrifices along the way; his commitment to the teachings and to the benefit of all beings is exemplary. 

A translation of Ennin's diary has been made available free online.  I strongly encourage anyone with an interest in Buddhism, and especially those who are sangha members, to give it a read.  It is a record of one person's travels in a very turbulent time in Chinese history, and also of his spiritual training.  Find it here:

Part One

Part Two

Part Three

Part Four

Part Five

Part Six

(the scanning work was done by committee, which is why we have six files instead of one).

May all beings benefit!

Contemplation: A Picnic on a Sunday Afternoon...

After reviewing the guidelines for practice, take the following as your contemplation:

Sometimes people fail to realize what an incomparable opportunity we have because their lives are disappointing or very trying, and they lose interest in taking advantage of their human capacities.  This is a grave mistake.  The chances this body provides, right now, are far too great to be overlooked because of disappointment or difficulty.

It's as if you borrowed a boat to cross a river, and instead of using it right away, you took your time, forgetting that it wasn't yours but was only loaned to you.  If you didn't take advantage of it while you had it, you'd never get across the river, for sooner or later the borrowed boat would be reclaimed, the opportunity lost.

This human body is a rare vehicle, and we need to use it well, without delay.  The most exalted purpose of a precious human birth is to advance spiritually.  if we are not able to travel far, at least we can make some progress; even better, we can help others to make progress.  As a very minimum, we mustn't make other people miserable.

We don't have much time in life.  It's like a picnic on a Sunday afternoon.  Just to look at the sun, to see things growing, to breathe the fresh air is a joy.  But if all we do is fight about where to put the blanket, who's going to sit on which corner, who gets the wing or the drumstick, what a waste!  Sooner or later, rain clouds come, dark approaches, and the picnic's finished.  And all we've done is fight and bicker.  Think of what we've lost.

Chagdud Tulku, Gates to Buddhist Practice, p. 32:  a highly recommended introduction to Buddhist practice

***

See Also:  Who We Are and What We Do

Who We Are and What We Do

Together, we have been writing and revising our mission statement in recent weeks. I have received feedback from sangha members in all kinds of contexts, in person and online.  This version, available for free at this link (just click here for it), should be the next-to-last version.  By that I mean:  this is the last opportunity for sangha members to propose refinements to this document before we put it to use in shaping our program and our future.

Much of this document is aspirational.  It reflects what we really should be doing--what we would be doing if we had the resources.  This is another way of saying that it reflects what we are working toward now, and what we will be doing once we have the resources we need to meet these most basic functions.

Contemplation: Casting Away Evils

After reviewing the guidelines for practice, take the following as your contemplation:

Now I wish that in the Ten Directions, all sentient beings hear the sound of the Shakujo; that lazy people become diligent; that people who break the precepts keep the precepts; that non-believers obtain their belief; that stingy people donate to charity; that people with anger express compassion; that ignorant people obtain wisdom; that arrogant people generate respectfulness; that idle people arise concentration of the mind.  All of these people should practice ten thousand times, bearing witness to enlightenment promptly.

from Kujo Shakujo, as practiced at Tendai Buddhist Institute.

Contemplation: Practice the Three-Fold Truth

After reviewing the guidelines for practice, take the following as your contemplation:

Now I wish for sentient beings that practice the perfect truth:  great friendship and great compassion.  I wish for all sentient beings that practice the mundane truth:  great friendship and great compassion.  I wish for the sake of all sentient beings that practice the One Vehicle:  great friendship and great compassion.  I wish for the sake of all sentient beings:  to respect and honor the Buddha treasure, Dharma treasure and Sangha treasure, the Three Treasures in one body.

from Kujo Shakujo, as practiced at Tendai Buddhist Institute.

Last weekend's sangha potluck at Jikan's place was one to remember.  See pictures here.

Contemplation: Cessation and Clear Observation

After reviewing the guidelines for practice, take the following as your contemplation:

Question:  How should followers of the teaching practice cessation?

Answer:  What is called "cessation" means to put a stop to all characteristics (lakshana) of the world of sense objects and of the mind, because it means to follow the samatha (tranquility) method of meditation.  What is called "clear observation" means to perceive distinctly the characteristics of the causally conditioned phenomena (samsara), because it means to follow the vipasyana (discerning) method of meditation.

 The Awakening of Faith (trans. Hakeda), p. 95.  Punctuation and diction altered.

Time for Service Practice! Seeking Volunteers...

I write with good news: Our sangha is growing. I would like to continue to nurture that growth, while keeping the close and intimate feeling we've had from the beginning intact. I need some help to make that happen, and to further enrich our current activities.

Here are four volunteer roles--four opportunities for interested sangha members to show leadership and contribute to our little group's health and well-being. If you would like to take on any one of these four, please contact me by email at JikanAnderson@gmail.com ; I look forward to having a good conversation with you about it.

*Outreach & Promotions Lead. This person manages the fliers, greets newcomers when possible, and explores certain kinds of outreach (can we be represented at cultural events in the DC area, for instance). This is a small time commitment, but really every week something needs to be acted on (i.e., is there a flier at St Elmo's?)

*Engaged Practices Lead (might be the same person as Outreach Lead at first): This person recruits sangha members and engages them in social welfare activities (in the past we have worked with Arlington Food Assistance; a sangha member has proposed a regular relationship between our group and a food-relief org in Alexandria that I think is good to start with). This is a long-neglected priority. Something once/monthly or more frequently is needed here.

*Sangha Building Lead (might be the same person as Engaged Practices Lead at first). This person organizes potlucks, events, tea-and-cookies sorts of activities, and other things he or she may come up with. Maybe bowling night, movie night... we know the value of potlucks to bring people together in good faith. We should do something fun once/month together that doesn't require our kesas, that's the point.

*Caring-For-The-Sacred-Space Lead. Down the road, I would like to work with a committed volunteer on keeping our sacred spaces sacred, ensuring we have all the materials (candles, incense, flowers), service books, and supports we need and that these are clean and well-maintained.

THANK YOU!

Potluck: Let's Send Junsen to Gyo!

Junsen Chris Nettles is attending an intensive training at Tendai Buddhist Institute this summer. We should send him off properly and rejoice in his practice. Join us at 3pm on Saturday, 14 June, at Jikan's house in Alexandria. For directions and to RSVP, please email JikanAnderson@gmail.com . Hope to see you there!

Contemplation: Zeal

After reviewing the guidelines for practice, take the following as your contemplation:

Question:  How should followers of the teaching practice zeal?

Answer: They should not be sluggish in doing good, they should be firm in their resolution, and they should purge themselves of cowardice.They should remember that from the far distant past they have been tormented in vain by all of the great sufferings of body and mind.  Because of this, they should diligently practice various meritorious acts, benefiting themselves and others, and liberate themselves quickly from suffering.  Even if people practice faith, because they are greatly hindered by the evil karma derived from the great sins of previous lives, they may be troubled by the Mara and his demons, or entangled in all sorts of worldly affairs, or afflicted by the suffering of disease.  There are a great many hindrances of this kind.  They should, therefore, be courageous and zealous, pay homage to the Buddhas, repent with sincere heart, beseech the Buddhas for their guidance, rejoice in the happiness of others, and direct all the merits thus acquired to the attainment of enlightenment.  If they never abandon these practices, they will be able to avoid the various hindrances as their capacity for goodness increases.

The Awakening of Faith (trans. Hakeda), p. 94-5.  Punctuation and diction altered.

Contemplation: Patience

After reviewing the guidelines for practice, take the following as your contemplation:

Question:  How should followers of the teaching practice patience?

Answer:  They should be patient with the vexatious acts of others and should not harbor thoughts of vengeance, and they should also be patient in matters of gain or loss, honor or dishonor, praise or blame, suffering or joy, etc.

The Awakening of Faith (trans. Hakeda), p. 94.  Punctuation and diction altered slightly

Contemplation: Precepts

After reviewing the guidelines for practice, take the following as your contemplation:

How should followers of the teaching practice the observance of precepts?

They are not to kill, to steal, to commit adultery, to be double-tongued, to slander, to lie, or to utter exaggerated speech.  They are to free themselves from greed, jealousy, cheating, deceit, flattery, crookedness, anger, hatred, and perverse views.  If they happen to be monks who have renounced family life, they should also, in order to cut off and suppress defilements, keep themselves away from the hustle and bustle of the world and, always residing in solitude, should learn to be content with the least desire and should practice vigorous ascetic disciplines.  They should be repelled and filled with awe by any slight fault and should feel regret and repent.  They should not take lightly any of the Tathagata's precepts.  They should guard themselves from slander and from showing dislike so as not to rouse people in their delusion to commit any offense or sin.

The Awakening of Faith (trans. Hakeda), p. 94.  Punctuation and diction altered slightly, and presented in honor of those who took the five lay precepts last weekend in our sangha.

Contemplation: I Wear the Tathagata's Teachings

After reviewing the guidelines for practice, take the following as your object of contemplation:

Vast is the robe of emptiness
A formless field of benefaction
I wear the Tathagata's teachings
Saving all sentient beings

"The Verse of the Kesa" as recited at Tendai Buddhist Institute, posted in honor of our local sangha members taking refuge this week.

Contemplation: The Practice of Generosity

After reviewing the guidelines for practice, take the following as your topic for contemplation:

Question:  How should someone practice generosity?

Answer:  If he sees anyone coming to him begging, he should give him the wealth and other things in his possession in so far as he is able; thus, while freeing himself from greed and avarice, he causes the beggar to be joyful.  Or, if he sees one who is in hardship, in fear, or in grave danger, he should give him freedom from fear in so far as he is able.  If someone comes to seek instruction in the teaching, he should, according to his ability and understanding, explain it by the use of expedient means.  In doing so, however, he should not expect any fame, material gain, or respect, but he should think only of benefiting himself and others alike and of extending the merit that he gains from the practice of charity toward the attainment of enlightenment.

The Awakening of Faith (trans. Hakeda), pp.93.  Punctuation and diction altered slightly.

Contemplation: Four Kinds of Faith

After reviewing the guidelines for practice, take the following as your object of contemplation:

Question:  What kind of faith should someone have and how should he or she practice it?

Answer:  Briefly, there are four kinds of faith.  The first is the faith in the Ultimate Source.  Because of this faith, someone comes to meditate with joy on the principle of Suchness.  The second is faith in the numberless excellent qualities of the Buddhas.  Because of this faith, someone comes to meditate on them always, to draw near to them in fellowship, to honor them, and to respect them, developing his capacity for goodness and seeking after the all-embracing knowledge.  The third is faith in the great benefits of the Dharma (Teaching).  Because of this faith, someone comes constantly to remember and practice various disciplines leading to enlightenment.  The fourth is faith in the Sangha (Buddhist Community) whose members are able to devote themselves to the practice of benefiting both themselves and others.  Because of this faith, someone comes to approach the assembly of Bodhisattvas constantly and with joy and to seek instruction from them in the correct practice.

The Awakening of Faith (trans. Hakeda), pp.92-93.  Punctuation and diction altered slightly.

Contemplation: Pass Through It

After reviewing the guidelines for practice, take the following as your object of contemplation:

Even if the whole world is on fire,
Be sure to pass through it to hear the Dharma;
Then you will surely enter the Buddha's enlightenment
And everywhere deliver beings from the river of birth and death.

The Three Pure Land Sutras (the Larger Sutra), p. 41

Contemplation: My Good Friend

After reviewing the guidelines for practice, take the following as your object of contemplation:

If you have heard the Dharma and do not forget it
But adore and revere it with great joy,
You are my good friend.  For this reason,
You should awaken the aspiration for enlightenment.

The Three Pure Land Sutras (the Larger Sutra), p. 41

Contemplation: Reach the Heart

After reviewing the guidelines for practice, take the following as your object of contemplation:

To obtain human life is difficult in the extreme;
To meet a Buddha in this world is also difficult;
It is difficult, too, for a person to attain faith and wisdom.
Once you have heard the Dharma, strive to reach its heart.

The Three Pure Land Sutras (the Larger Sutra), p. 41

Contemplation: Proclaim the Dharma with the Lion's Roar

After reviewing the guidelines for practice, take the following as your object of contemplation:

I will open the Dharma storehouse for the multitudes
And endow them all with treasures of merit.
Being always among the multitudes,
I will proclaim the Dharma with the lion's roar.

Three Pure Land Sutras, p. 21 (from the Vows of Bhikshu Dharmakara, in the Larger Sutra of Amitayus)

Contemplation: Attain the Unsurpassed Way

After reviewing the guidelines for practice, take the following as your object of contemplation:

Free of greed and with profound mindfulness
And pure wisdom, I will perform the sacred practices;
I will seek to attain the unsurpassed Way
And become the teacher of devas and humans.

Three Pure Land Sutras, p. 20 (from the Vows of Bhikshu Dharmakara, in the Larger Sutra of Amitayus)

Contemplation: Great Light

After reviewing the guidelines for practice, take the following as your object of contemplation:

With my divine power I will display great light,
Illuminating the worlds without limit,
And dispel the darkness of the three defilements;
Thus I will deliver all beings from misery.

Three Pure Land Sutras, p. 21 (from the Vows of Bhikshu Dharmakara, in the Larger Sutra of Amitayus)

March 16 Sutra Service Canceled

I have decided to cancel our Sunday sutra service and meditation on 16 March, 2014. Our landlords and friends, Yoga in Daily Life, are hosting the "World Peace Tour" of their guru Swami Maheshwarananda this weekend. Out of respect to them and their teacher, I invite our participants to practice at home or, if they prefer, to attend the event at Yoga in Daily Life instead (starts at 10am. for details call 703 299 8946).

We will continue our Sunday program the very next weekend.

Thank you for your understanding.

Contemplation: Outshining the Sun and Moon

After reviewing the guidelines for practice, take the following as your object of contemplation:

When merits and virtues are perfected,
My majestic light will radiate in the ten directions,
Outshining the sun and moon
And surpassing the brilliance of the heavens.

Three Pure Land Sutras, p. 21 (from the Vows of Bhikshu Dharmakara, in the Larger Sutra of Amitayus)

Tonight's Meditation Cancelled

Due to treacherous driving and walking conditions in the area, tonight's meditation at the UUCA is cancelled.  Please stay warm and be safe everyone!  We hope to see you Sunday morning and next week.

Now would be a good time to review our proposed mission statement at this link...

Contemplation: Having Obtained the Eye of Wisdom

After reviewing the guidelines for the practice, take the following as your object of contemplation:

Having obtained the eye of wisdom,
I will remove the darkness of ignorance;
I will block all evil paths
And open the gate to the good realms.

When merits and virtues are perfected,
My majestic light will radiate in the ten directions,
Outshining the sun and moon
And surpassing the brilliance of the heavens.

Three Pure Land Sutras, p. 21 (from the Vows of Bhikshu Dharmakara, in the Larger Sutra of Amitayus)

***

We are inviting comments on our revised Mission Statement.  Please join the conversation here!

Great River Sangha: Mission Statement

An inevitable landmark on the road of a sangha's growth and development:  the moment when it becomes necessary to write a mission statement.  That moment has arrived for us, and we are making a meditation of it.  The purpose of this activity is to take stock of where we are, where we have been, and where we would like to go in terms of the Buddha's teachings.  How can we make this a means of promoting the Dharma? 

We are inviting public discussion and comment on our draft mission statement, and comments on the comments too.  Please join the discussion at this link, to see what we have so far and to contribute if this is appropriate.

Thank you for your participation.

Contemplation: Comfort and Rest

After reviewing the guidelines for practice, take the following as your object of contemplation:

To offer comfort and rest to those in need.

from the "Specific Objectives and Purposes" of the Tendai Buddhist Institute

***

Our sangha is in the process of crafting a mission statement.  If you would like to participate in this discussion, start here. 

Save the Date: 17 May 2014

Our teacher Ven. Monshin Naamon of Tendai Buddhist Institute will be in town to lead a one-day retreat in Northern Virginia on 17 May 2014.  Save the date!  More details soon...

Contemplation: Entering Nirvana

After reviewing the guidelines for practice, take the following as your object of contemplation:

One looks at the lion and the gold, yet the marks of both are exhausted and afflictions are not produced. Beauty and ugliness appear before one, yet one’s mind is as calm as the ocean. False thoughts are all exhausted. One has no compulsions, escapes from bondage, is free from obstruction, and eternally renounces the wellsprings of suffering. That is called entering Nirvana.

from the Treatise on the Golden Lion by Fa-Tsang; full text provided by The City of 10,000 Buddhas here

Contemplation: Achieving Bodhi

After reviewing the guidelines for practice, take the following as your object of contemplation:

Bodhi means the Path and Awakening. That is to say, at the time one sees the lion, that is just seeing how all conditioned dharmas, even before they are destroyed, are fundamentally still and extinct. Being apart from grasping and rejecting is just the road which flows to and enters the sea of Sarvajna (All-wisdom). Therefore, it is called the Path. To understand that from beginningless time up to now, all upside-downness, from the first, is without actuality, is called Awakening. Ultimate endowment with the Wisdom of All Modes is called achieving Bodhi.

from the Treatise on the Golden Lion by Fa-Tsang; full text provided by The City of 10,000 Buddhas here

Contemplation: The Three Natures

After reviewing the guidelines for practice, take the following as your object of contemplation:

The lion that exists for the emotions is called imaginary. The apparent existence of the lion is called dependent. The nature of the gold does not change; therefore, it is called perfected.

from the Treatise on the Golden Lion by Fa-Tsang; full text provided by The City of 10,000 Buddhas here

Contemplation: To Help Sentient Beings

After reviewing the guidelines for practice, take the following as your object of contemplation:

Those who are engaged in studying within the Shuryogon'in should not  be motivated by the prospect of fame or profit from the secular world, but should do so to help sentient beings, to benefit the nation, to encourage Buddhism, and to realize enlightenment.

from Ennin's "Rules for the Shuryogon'in", published in Paul Groner, Ryogen, p. 308

Tonight's Meditation Meeting Cancelled

Today's inclement weather offers an excellent opportunity to reflect on the teachings and practice meditation safely at home.

This evening's meeting for meditation at the UUCA is cancelled.  We look forward to seeing you Sunday morning for the sutra service.

Contemplation: Do Not Discriminate

After reviewing the guidelines for practice, take the following as your object of contemplation:

When those of the Shuryogon'in are walking, standing, lying, or sitting, their minds should be in accord with the Dharma.  They should contemplate the true nature of phenomena (jisso) and not discriminate.  No other thoughts should enter their minds.

from Ennin's "Rules for the Shuryogon'in", published in Paul Groner, Ryogen, p. 308

Contemplation: Regardless of Rank

After reviewing the guidelines for practice, take the following as your object of contemplation:

All those in the Shuryogon'in, no matter what their rank, shall regard each other as they might their parents, teachers, or siblings.  They shall not constantly point out each other's faults.

from Ennin's "Rules for the Shuryogon'in", published in Paul Groner, Ryogen, p. 307

Contemplation: Do At Least a Little Good

After reviewing the guidelines for practice, take the following as your object of contemplation:

If you see spring flowers in the morning, you should think of the seven rows of [blossoming] trees [in the Pure Land]. When you hear the autumn wind in the evening, you should think of the rippling of the water in the Pure Land and its eight good qualities.  You should focus your mind on the setting sun as it sinks in the west.  If each day you intend to do at least a little good, then you shall surely be reborn there.  Even if you have committed the five heinous sins, you shall surely be reborn there.

Sanbo Ekotoba by Minamoto no Tamenori, quoted in Ryogen and Mount Hiei by Paul Groner, p. 178