Morning Meal Verse

Meet my morning meal verse.

Inspired by the Meal Contemplations in the Plum Village tradition, I wrote my own version. I invoke this particular verse only before my breakfast meal each day. For lunch and dinner, I shorthand it and simply use the first line.

 

Morning Meal Verse

This food is the gift of the whole universe,
the earth the sky and much hard and loving work.

May I keep my compassion alive by remembering
that there are many people who will not have enough to eat today;
who will suffer and die from starvation and malnutrition.

May I accept this food with reverence
and gratitude for the life I am afforded.

 

Reciting a verse before each meal, allows me to connect with the food in front of me in a conscious way, verses gobbling it up mindlessly on multi-tasking auto-pilot. It infuses a great deal of mindful energy into my daily routine. And it doesn’t take long at all to do it, just a few seconds is all.

Without these meal verses, it’s hella easy for me to take my food for granted.

If you’re interested in infusing a bit of mindful intention into your day, I would recommend the practice of using meal verses. Feel free to use the ones here or come up with your own. For me, it’s an important way to stay in contact with my aspiration to be more connected, skillful, and kind.

 

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Beginner’s Guidance

Last week at our local sangha, affectionately named Be Here Now (BHN), we offered a beginner’s guide to the practice, as part of our regular evening’s format.

Here’s what our format was and what we covered:

  • Start: 7:30pm
  • Introduction to sitting meditation, 5-10 min (Nicole)
  • Guided sitting meditation, 10 min (Amy)
  • Intro to walking meditation, 2-3 min (Amy)
  • Walking meditation, 10 min
  • History of BHN & Introduction to our practice tradition, 5 min (Nicole)
  • Secular vs. spiritual practice, 5 min (Nicole)
  • Introduce and explain the usage of the Five and the Fourteen Mindfulness Trainings, 5-10 min (Linds)
  • Intro to sharing circle (Nicole)
  • Open sharing circle
  • Closing circle
  • End: 8:45pm

My prep notes:

Introduction to Sitting Meditation:

To listen to the audio file of this first portion of our evening, please click here.

Here in a few minutes, Amy is going to lead us in a guided seated meditation session and offer us some instruction during our sit tonight – but before we do that, I’d like to offer a little bit of instruction on posture for sitting meditation. Here at BHN we like to emphasize physical comfort when we sit and we like to encourage folks to simply sit in any way they feel works for them. And while that is still the case, I’d like to offer some additional guidance for those of us who may be looking to delve more into the development of a sitting meditation practice. If we resonate with the practice of sitting meditation and really want to enfold it into our daily/weekly routine, posture is an important component to address. When we sit in meditation, it’s encouraged that we sit upright and solid but not “at attention.” So we’re looking to find that balance where we can be both upright and relaxed; not stiff or rigid or locked in place. To sit upright, we want to have three points of contact. If we’re sitting on a cushion, that means our sit bones on the zafu (round cushion) and both knees on the zabutan (square mat) – and if our knees don’t touch the mat, then we want to support them with other small pillows or blankets, as we don’t want our knees to hover. If we’re sitting in a chair, that means our sit bones on the chair and both feet flat on the floor – and we want to have our backs not leaning against the chairback. So in both cases, we want to sit on the front 1/3 of our cushion or chair, if we’re physically able. And of course if you need back support then please use it. It’s also important to mention that our cushions and chairs are sans inferiority/superiority complex, so they happily reside together in the sangha. There is no better or less better seating apparatus when it comes to cushions and chairs, they are on the same sitting field. So please don’t get caught in the false view that sitting on a cushion will usher you someplace that a chair cannot.

Our eyes can be open or closed and our hands can be relaxed in our lap or on our knees. If our eyes are closed, we want to try to relax all the muscles around each eye and in our face. If our eyes are open, we can keep our gaze pointing downward, about 2-3 feet in front of us. We want to try to keep our shoulders relaxed and not scrunched up and tight.

Developing proper posture when sitting in meditation supports us in a couple of key ways. When we sit upright, with both solidity and relaxation, it allows our belly to have the space it needs to fully expand and contract, which is necessary in order for us to breathe deeply from our diaphragm. This sort of posturing also helps us to start training the mind to quiet and settle down. It’s much easier to still the body than it is to still the mind. And in order to start working on stilling the mind, we need to cultivate some discipline and support in our physical body. If our body is too loose and too relaxed, our mind will have a much harder time in becoming settled and concentrated. If our posture is lazy, our mind will be lazy too. So we start in our body, developing good posture for meditation, and over time – slowly slowly – our mental chatter will start to settle down.

When we first start sitting in meditation, it’s very common to feel as though our mental chatter actually picks up when we sit down on the cushion. But really what’s happening is that we are creating enough stillness to put on conscious display how active our minds really are. So it’s not that our minds are becoming more active necessarily, it’s simply a matter of noticing it in a way that we’re not used to.

Our root teacher Thich Nhat Hanh (often referred to as Thay, which means teacher in Vietnamese) says that we must learn the correct spirit of sitting. In an interview with what was formally called Shambhala Sun magazine, Thay offered that sitting should be pleasant and that we must learn how to sit without fighting (January 2012). So when we sit, we practice to simply sit and enjoy our sitting 100%. To be gentle and kind with our self in body and mind. If we sit in such a way where it feels like hard, taxing labor, Thay goes so far as to say that we are wasting our time in meditation. He said: the problem isn’t whether to sit or not to sit, but how to sit.

So how do we sit? What are we doing when we’re in meditation? Well, to start, what we are NOT doing is trying to wrestle our mental chattering into submission. And if we have the goal of sitting without the presence of any mental chatter – if we think having zero thoughts is a thing – we’re in trouble, because that’s impossible. We’re human and mental chattering is part of the deal. What we’re looking to do instead during sitting meditation is to redirect our focus and attention onto something else other than the spinnings of our thoughts. So our practice is simple but not at all easy: it’s to notice when our mind is trailing off into the past or future and to gently, with kindness, invite it to reconnect with the sensations of our breathing or the sensations of our body and sensory experience. And when it wanders off again, which it will, we practice to notice and return again. Notice and return, notice and return. This is the practice of sitting meditation. It’s a mental training ground. And it takes practice. It takes ongoing, diligent, continual practice. Our mind is a muscle and the practice of sitting meditation is rather akin to going to the gym to strengthen our physical muscles.

So, now we will segway into practicing all of this together as a sangha (which means spiritual community in Buddhism), and Amy will offer us some guidance along the way.

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Truthful & Loving Speech

The Ninth Mindfulness Training: Truthful and Loving Speech

Aware that words can create happiness or suffering, we are committed to learning to speak truthfully, lovingly and constructively. We will use only words that inspire joy, confidence and hope as well as promote reconciliation and peace in ourselves and among other people. We will speak and listen in a way that can help ourselves and others to transform suffering and see the way out of difficult situations. We are determined not to say untruthful things for the sake of personal interest or to impress people, nor to utter words that might cause division or hatred. We will protect the happiness and harmony of our Sangha by refraining from speaking about the faults of other persons in their absence and always ask ourselves whether our perceptions are correct. We will speak only with the intention to understand and help transform the situation. We will not spread rumors nor criticize or condemn things of which we are not sure. We will do our best to speak out about situations of injustice, even when doing so may make difficulties for us or threaten our safety.

To read the Fourteen Mindfulness Trainings, which are the foundation of the Order of Interbeing, click here

I’ve been reading the Ninth Mindfulness Training every day for the past week, as part of a ongoing practice I’ve been doing with a friend of mine. And in rare form, I don’t feel as though I have much to say in added commentary in regards to this training. What I can say is this: I am committed to embodying this training as much as I possible can, for the sake of all beings (myself included). And, I’m a work in progress for sure.

Nourishing Happiness

This has been one of my very favorite passages to read from our Plum Village chanting book as of late and I wanted to share it. A big thank you to my friends at the Still Water Sangha in Minnesota for posting this on their blog, so I didn’t have to type it all out myself :)

Nourishing Happiness

Excerpt from “Chanting from the Heart” by Thich Nhat Hanh

Sitting here in this moment, protected by the Sangha,
my happiness is clear and alive.
What a great fortune to have been born a human,
to encounter the Dharma,
to be in harmony of others,
and to water the Mind of Love
in this beautiful garden of practice.

The energies of the Sangha and mindfulness trainings
are protecting and helping me not make mistakes
or be swept along in darkness by unwholesome seeds.
With kind spiritual friends, I am on the path of goodness,
illuminated by the light of the Buddhas and Bodhisattvas.

Although seeds of suffering are still in me
in the form of afflictions and habit energies,
mindfulness is also there, helping me touch
what is most wonderful within and around me.

I can still enjoy mindfulness of the six senses:
my eyes look peacefully upon the clear blue sky,
my ears listen with wonder to the songs of birds,
my nose smells the rich scent of sandalwood,
my tongue tastes the nectar of the Dharma,
my posture is upright, stable and relaxed,
and my mind is one with my body.

If there were not a World-Honored One,
if there were not the wonderful Dharma,
if there were not a harmonious Sangha,
I would not be so fortunate
to enjoy this Dharma happiness today.

My resources for practice are my own peace and joy.
I vow to cultivate and nourish them with daily mindfulness.
For my ancestors, family, future generations,
and the whole of humanity, I vow to practice well.

In my society I know that there are countless people suffering,
drowned in sensual pleasure, jealousy, and hatred.
I am determined to take care of my own mental formations,
to learn the art of deep listening and using loving speech
in order to encourage communication and understanding
and to be able to accept and love.

Practicing the actions of a bodhisattva,
I vow to look with eyes of love and a heart of understanding.
I vow to listen with a clear mind and ears of compassion,
bringing peace and joy unto the lives of others,
to lighten and alleviate the suffering of living beings.

I am aware that ignorance and wrong perceptions
can turn this world into a fiery hell.

I vow to walk always upon the path of transformation,
producing understanding and loving kindness.
I will be able to cultivate a garden of awakening.

Although there are birth, sickness, old age, and death,
now I have a path of practice, I have nothing more to fear.
It is a great happiness to be alive in the Sangha
with the practice of mindfulness trainings and concentration,
to live every moment in stability and freedom
to take part in the work of relieving others’ suffering,
the career of Buddhas and Bodhisattvas.

In each precious moment, I am filled with deep gratitude.
I bow before the World-Honored One.
Please bear witness to my wholehearted gratitude,
embracing all beings with arms of great compassion.

 

Sadaparibhuta

Recap of the Five Bodhisattvas most common in our Plum Village Tradition:

Avalokiteshvara: Bodhi. of Great Compassion
Manjushri: Bodhi. of Great Understanding
Samantabhadra: Bodhi. of Great Action
Kshitigarbha: Bodhi. of Great Aspiration
Sadaparibhuta: Bodhi. of Never Disparaging

__________

We invoke your name, Sadaparibhuta. We aspire to learn your way of never doubting or underestimating any living being. With great respect, you say to all you meet, “You are someone of great value, you have Buddha nature, I see this potential in you.” Like you, we will look with a wise, compassionate gaze, so we are able to hold up a mirror where others can see their ultimate nature reflected. We will remind people who feel worthless that they too are a precious wonder of life. We vow to water only the positive seeds in ourselves and in others, so that our thoughts, words, and actions can encourage confidence and self-acceptance in ourselves, our children, our loved ones, and in everyone we meet. Inspired by the great faith and insight that everyone is Buddha, we will practice your way of patience and inclusiveness so we can liberate ourselves from ignorance and misunderstanding, and offer freedom, peace, and joy to ourselves, to others and to our society.

________

4/3

I appreciate the mention of how looking with a wise, compassionate gaze is what enables us to hold up a mirror for others to see themselves more clearly – it doesn’t say: verbally tell others how you think they should change/aren’t doing it “right.” No one likes being judged.

Pondering: how would/do I remind those who feel worthless that they too are a precious wonder of life? I think my main go-to would be in the offering of my time and full presence and in my propensity for reaching out to others. Those who feel worthless tend to feel lonely and neglected; unseen. I’ve learned over the years that my true presence and my time are the greatest gifts I have to offer to others. I don’t have to do anything but simply show up and be there, in mind, body, and spirit.

There is a deep well of collective sorrow in regards to feelings of worthlessness. Many/most people lack self-esteem, self-worth, self-love. I feel as though culturally, we’re at a critical low point in terms of self-value. The watering of negative seeds is so incredibly pervasive. Individually and collectively, we need to learn and practice how to water positive seeds, so that our confidence and self-acceptance can grow and strengthen.

________

4/5

I doubt and underestimate people frequently. Mostly strangers; those I don’t have a personal connection with. Judgements of character, disposition, and values come swiftly for me – for all us I reckon. Sometimes it happens in a split second.

Case and point: last night, I attended The Moth storytelling event at the Wilma. As soon as a new storyteller appeared on stage, I’d made up my mind as to whether or not I liked them. And since this was a conscious happening, I then observed and investigated my inner workings around the judgements that arose. While my findings weren’t new, they were still helpful all the same. I doubt and underestimate people who are overly emotive/expressive/dramatic; those I perceive as emanating a certain airy vibe; and those who dress in certain ways (which I’m not sure quite how to describe – it’s one of those things where I just know it when I see it). And while it pains me to say, I tend to doubt and underestimate womenfolk much more readily than menfolk.

I’ve noticed that when I consciously engage with my judgements in the moments when they arise, I am able to work with them constructively and it greatly increases my ability to infuse understanding and compassion into the situation and change my initial assessment of the other person into one that more accurately reflects who they are.

________

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Samantabhadra

Recap:

This post is part of a 5-week series in relation to the Five Bodhisattvas and a Reflection Group I put together and am part of with a few sangha friends of mine.

Bodhisattva literally means “enlightened being.” The Plum Village chant book defines it as such: One committed to enlightening oneself and others so that all may be liberated from suffering.

In our practice tradition, we are especially urged not to regard the bodhisattva’s as external separate entities but more as qualities in which to actively cultivate within our own self, for the benefit of all beings. While the Bodhisattva’s are mentioned as actual human beings – and disciples of the Buddha – in the sutras, we are encouraged to see them as representing skill-sets and capabilities in which to hone and sharpen in our own life.

We read and reflect on one bodhisattva at a time for one full week and then answer three reflection questions each Sunday, which we email out to the group of participants.

These are the bodhisattvas in the order most commonly encountered in our tradition:

Avalokiteshvara: Bodhi. of Great Compassion
Manjushri: Bodhi. of Great Understanding
Samantabhadra: Bodhi. of Great Action
Kshitigarbha: Bodhi. of Great Aspiration
Sadaparibhuta: Bodhi. of Never Disparaging

This last week was week #3.

Here is the verse, my journal entries, and my answers to our group reflection questions for Samantabhadra:

_______

We invoke your name, Samantabhadra. We aspire to practice your vow to act with the eyes and heart of compassion, to bring joy to one person in the morning and to ease the pain of one person in the afternoon. We know that the happiness of others is our own happiness, and we aspire to practice joy on the path of service. We know that every word, every look, every action, and every smile can bring happiness to others. We know that if we practice wholeheartedly, we ourselves may become an inexhaustible source of peace and joy for our loved ones and for all species.

_______

3/20

This is the bodhisattva I resonate with personally the most. This is the bodhisattva of Great Action, and I often refer to myself humorously as a Woman of Action.

There are so many lovely lines in the verse – and I find the especially lovely because I’ve personally encountered and experienced them in my life. I am someone who puts great emphasis on practicing joy on the path of service. And in doing so, I’ve seen firsthand how true it is that the happiness of others is my own happiness; how every word/look/action/smile can bring happiness to others; and how when I practice wholeheartedly, I am able to becomes an inexhaustible source of peace and joy for others.

For me, cultivating joyful-based actions is my highest and most important aspiration on my path of practice. When I set my compass in this direction, I see clearly the ripple effects that occur as a result, everywhere I go.

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Non-Attachment

In Buddhism, we have teachings centered around non-attachment. But how do we apply this and make sense of it as laypeople – with romantic partners and close friends and kids and family and pet people?

And aren’t we also encouraged – neigh urged – in our particular mindfulness tradition, to take refuge in the sangha? To lean on and lean into our people for love and support, care and connection?

How do we reconcile this paradox?

I think I figured it out. Ready?

I think what it comes down to is that it’s not that we need to love, depend, and rely on our people any less than we are – it’s not that we need to un-attach from them, necessarily. It’s that we need to simultaneously love and depend and rely on our own self too. We need to enjoy and revel in our own company, just as much as we enjoy and revel in the company of our closest people.

Perhaps non-attachment, then, refers to our ability to keep good company with our own self, right alongside of giving mad love to those we adore and cherish when we’re in their company.