Practice Book

Refuge/Homage to the three jewels of Buddhism: Buddha, Dharma, and Sangha

Life of Gautama Buddha

• Birth as Siddhartha Gautama and his prophecy
• Entering Jhana at a young age at the harvest festival
• Witnessing aging, sickness, death, and a spiritual seeker
• Leaving home to seek liberation
• 2 teachers and practices of Samadhi & 6 years of ascetic practice
• Enlightenment
• Turning of the Dharma Wheel (with 5 disciples) at Deer Park
• Entering Maha Pari-Nirvana at Kushinagar

3 Marks of Existence (4 Dharma Seals)

4 Noble Truths

8 Noble Paths

12 Dependent Origination/Karma

5 Skandhas

All the above is knowledge necessary for the Middle Way.

Additional Knowledge:

6 Paramitas

5 Hindrances

18 Realms (dhatus):

• 6 Senses
• 6 Sense Objects
• 6 Sense-based Consciousness

The eighteen dhātus (realms) are understood as acting along six channels of perception, where each channel is composed of a sense faculty, a sense object, and sense consciousness.

Recommended Reading

Buddha's Life:

• The Buddha: His Life Retold by Robert Allen Mitchell*
• The Life of the Buddha: According to the Pali Canon by Bhikkhu Nanamoli

Theravada:

• What the Buddha Taught by Wapola Rahula *
• In the Buddha's Words by Bhikkhu Bodhi*

• Maha Kammavibangha Sutta - Karma (Majjhima Nikaya)
• Sammaditthi Sutta -Right View (Majjhima Nikaya)
• Satipathana sutta - Establishment of Mindfulness (Majjhima Nikaya)
• Paṭiccasamuppādasutta (Dependent Origination) (Samyutta Nikaya)
• Kaccāyanagotta Sutta
• Majhjima Nikaya
• Samyutta Nikaya

Mahayana:

• Bodhipathapradīpa (A Lamp for the Path to Enlightenment) by Master Atisha*
• The Heart of the Buddha's Teaching by Thich Nhat Hahn

• Diamond Sutra*
• Lankavatara Sutra
• Lotus Sutra
• Mulamadhyamakakarika (Middle Way) by Master Nagarjuna

Zen:

• The Zen Teachings of Huang Po *
• The Platform Sutra - Six Patriarch Huineng
• The Zen Teaching of Bodhidharma
• Faith in Mind – Third Patriarch SengTsan

Other than Buddhist texts that are helpful:

• No Boundary by Ken Wilber
• Eye of the I by Dr. David R. Hawkins
• Letting Go by Dr. David R. Hawkins

Buddha's teachings on dukkha (suffering) and its cessation can only be truly realized through personal cultivation. We must cultivate both Wisdom and Compassion simultaneously. This dual cultivation disciplines the mind and guides us back to our original state of Buddha-Nature. With the Right Intention, we must consistently maintain Right Mindfulness and cultivate unconditional love and compassion for all sentient beings. This practice guideline outlines the minimal daily effort required to fuel our transformation.

Daily:

• *Morning Puja (min. pages 1-5): 1- Homage (Taking Refuge) to Buddha, Dharma, and Sangha. 2- Maitri (Loving-Kindness) and reaffirm Intention and 3- Vows. 4- Sutra chanting.
• Minimum of an hour of sitting meditation every day. It can be broken up, but we recommend a minimum of 20 minutes per session.
• Minimum three Mindful Activities each day (Mindfulness in daily activities).
• Minimum of one Random Act of Kindness each day (Compassion).
• Offering a set amount (alms) daily for Dana (Generosity).
• *Share your daily practice reflection/diary with the Sangha members via the Band app (practice accountability & reaffirm the Intention).
• (Optional but strongly recommended) 108 prostrations for recognition of any unwholesome past karma (speech, actions, and thoughts) and strengthening our spiritual intention. Utilize the recording of repentances/vows.

Other supporting practices:

• Maintain close contact with practicing members for support
• Participate in the weekly meditation sessions and services
• Read recommended readings to further the knowledge of Buddha-Dharma
• Practice Dana (generosity) by donating and volunteering to support the Sangha and its meditation center.

Opening Visualization

Visualize and imagine a mother's unconditional love for her only child—gentle and warm, yet filled with the powerful energy of unconditional loving-kindness.

We all possess the innate capacity to generate an infinite amount of unconditional love and compassion for all beings.

Part 1: Self-Compassion

We begin the Metta meditation with ourselves, allowing our hearts to be filled with this energy of unconditional love and compassion.

Repeat softly:

Continue to fill your heart and body with this energy of unconditional love and compassion. Visualize a glowing, bright, warm light emanating from your heart and filling up your entire body, from head to toe.

Rejoice in this unconditional love and compassion with a sense of gratitude. Say:

Part 2: Extending to Those Nearby

As your body overflows with the energy of loving-kindness, allow it to overflow and radiate outward toward the people nearby. Let the energy of loving-kindness fill everyone's hearts and fill this entire room.

Repeat softly:

While sharing this energy of loving-kindness, also rejoice in the energy they are sending you, with a sense of gratitude. Say:

Part 3: Expanding to Loved Ones

Visualize this room overflowing with the energy of unconditional love and compassion—kind, caring, and understanding. Allow the energy of loving-kindness to emanate from this room toward those you care about. Visualize their faces, individually or in a group. See them receiving this energy of unconditional love and compassion.

Repeat softly:

Enjoy seeing them rejoice in this energy of loving-kindness.

Part 4: Universal Loving-Kindness

Continue to allow this energy to emanate toward all sentient beings in this world, including those who may have caused pain and suffering in your life. Include those who may currently be causing suffering to others. Recognize that they are causing suffering due to their own suffering. Allow all of them to receive in their hearts this energy of unconditional love and compassion. Visualize how this energy provides relief, and rejoice in loving-kindness.

Repeat softly:

Closing: Global Blessing

Visualize this powerful energy of unconditional loving-kindness blanketing the entire world, allowing all sentient beings to rejoice in it, free from all suffering.

Final blessings:

The Daily Puja ritual is a valuable practice to begin our day with renewed energy and a clear intention. It's an opportunity to reconnect with the Triple Gem—the Buddha, the Dharma, and the Sangha—and to reaffirm your spiritual Intention.

By paying homage to the Triple Gem, you strengthen your connection to the Buddha and his teachings (the Dharma). In this context, the Sangha refers specifically to the monastic community of the Buddha's disciples who've dedicated their lives to practicing and preserving these teachings. They, in turn, guide others on their spiritual paths.

While the Sangha of the Triple Gem specifically denotes the monastic order, the term is also used more broadly to describe the wider community of practitioners. Cultivating a supportive Sangha, including a noble teacher, a suitable environment, and spiritually aligned practitioners, is essential to your spiritual journey.

Homage (Reverence) to the Buddha

(Homage to the Exalted One, the Noble One, the Perfectly Enlightened Buddha: repeated 3 times or more depending on the service)

Dedication of Offerings

(Here we make offerings, i.e., daily alms (donations), candle lights, flowers, and incense, to show our reverence and devotion to the compassionate practice of Dana)

(Offerings of Dana)

Salutation to Triple Gem (Three Jewels of Buddhism)

(For each salutation, we prostrate - bow to the floor, with our heads touching the ground to show reverence and to take refuge in the Triple Gem)

The Four Great Vows

(This is the fundamental vow of universal compassion. It expresses an aspiration to alleviate the suffering of every sentient being, without exception, and to lead them to liberation.)

(Delusion is also called afflictions, defilements, or ‘klesha') refers to the mental states that cause suffering, such as greed, hatred, ignorance, attachment, anger, and pride. This vow is a commitment to diligently work on one's own mind, overcoming all negative mental states that hinder enlightenment.)

(Dharma gates refer to the countless teachings, methods, and practices of Buddhism. This vow is a commitment to study, learn, and understand the vastness of the Buddhist path to gain the wisdom and skills necessary to guide others effectively.)

(The Buddhahood or perfect enlightenment) is the highest goal in Buddhism – the state of complete awakening, wisdom, and compassion. This vow is the ultimate aspiration to achieve full enlightenment, not just for personal liberation, but precisely so that one can fulfill the first vow of helping all sentient beings.)

Metta/Maitri (Loving-Kindness) Prayer

Daily Intention

Bodhicitta Intention

With utmost sincerity, I respectfully make this vow:

The Bodhisattva Avalokiteshvara, while deeply practicing the Prajna Paramita (Perfection of Wisdom), perceived that all five skandhas are empty and transcended all suffering.

Sariputra, form does not differ from emptiness; Emptiness does not differ from form. Form itself is emptiness; emptiness itself is form. The same is true of feelings, perception, mental formation, and consciousness.

Sariputra, all phenomena (dharmas) are marked with emptiness; They are neither created nor destroyed, neither defiled nor immaculate, neither increasing nor decreasing.

Therefore, in emptiness there is no form, No feeling, perception, mental formation, or consciousness; No eye, ear, nose, tongue, body, or mind; No forms, sounds, smells, tastes, tactile objects, or objects of mind; No realm of the eye, up to no realm of mind consciousness; No ignorance and also no extinction of ignorance, Up to no old-age and death and also no extinction of old-age and death; No suffering, no origination, no cessation, no path; No cognition, also no attainment with nothing to attain.

The Bodhisattva, relying on Perfection of Wisdom, is unimpeded in the mind. Being unimpeded, there is no fear. Transcending the inverted, dualistic views, one realizes Nirvana.

All the Buddhas of the three times, relying on Prajna Paramita, Attain Annutara-Samyak-Sambodhi (unsurpassed, perfect enlightenment).

Therefore, know that the Prajna Paramita mantra is the great transcendent mantra, is the great enlightening mantra, is the unexcelled mantra, is the unequaled mantra, able to dispel all suffering. This is true, not false.

So, proclaim the Prajñāpāramitā mantra, Proclaim the mantra that says:

(Atman, Pudgala, Sattva, and Jiva = Self, Individual Person, Sentient Being, and Soul)

A true Bodhisattva does not hold the idea of a self, an individual, a sentient being, or a soul.

4 Gathas of the Diamond Sutra

1st Gatha: Ch 5

All that exists as a form is empty and illusory. if you perceive their true, empty nature beyond their superficial appearance, then you see the Tathagata (the true nature of the Buddha = Absolute Reality).

2nd Gatha: Ch 10

Do not let your mind dwell on what you see, hear, smell, taste, touch, or think. You should develop a mind that does not abide in anything.

3rd Gatha: Ch 26

Those who see me by my physical appearance, or seek me through sound, are on a mistaken path and will not be able to perceive the Tathagata.

4th Gatha: Ch32

All conditioned phenomena are like a dream, an illusion, a bubble, and a shadow; like dew and like lightning. One should realize and see all phenomena in this way.

I. The One Mind, Beyond All Distinctions

II. Cessation of Conceptual Thought

III. No Seeking, No Attainment

IV. The Futility of Duality and Distinctions

V. Immediate Realization

VI. Practice is Non-Practice

I. The True Person of No Rank

II. Kill the Buddha, Kill the Patriarchs

III. No Time for Hesitation

IV. Your Own Light

V. Immediate Awakening

VI. Just Be Ordinary

Thus have I heard. On one occasion the Blessed One was dwelling at Varanasi in the Deer Park at Isipatana. There the Blessed One addressed the group of five monks:

"Monks, these two extremes ought not to be practiced by one who has gone forth from the household life. What are the two?

1. 1.There is devotion to indulgence in sensual pleasures, which is low, vulgar, worldly, ignoble, and unprofitable;
2. 2.And there is devotion to self-mortification, which is painful, ignoble, and unprofitable.

Avoiding both these extremes, the Tathagata (the Perfect One) has realized the Middle Way (Majjhimā Paṭipadā); it gives vision, knowledge, and leads to peace, direct knowledge, enlightenment, Nibbāna.

And what, monks, is that Middle Way realized by the Tathagata? It is this very Noble Eightfold Path (Ariyo Aṭṭhaṅgiko Maggo), namely:

1. 1.Right Understanding (Sammā Diṭṭhi)
2. 2.Right Intention (Sammā Saṅkappa)
3. 3.Right Speech (Sammā Vācā)
4. 4.Right Action (Sammā Kammanta)
5. 5.Right Livelihood (Sammā Ājīva)
6. 6.Right Effort (Sammā Vāyāma)
7. 7.Right Mindfulness (Sammā Sati)
8. 8.Right Concentration (Sammā Samādhi)

This, monks, is the Middle Way realized by the Tathagata, which gives vision, gives knowledge, and leads to peace, to direct knowledge, to enlightenment, to Nibbāna.

Now this, monks, is the Noble Truth of Suffering (Dukkha Ariya Sacca): Birth is suffering, aging is suffering, illness is suffering, death is suffering; sorrow, lamentation, pain, grief, and despair are suffering; association with the unpleasant is suffering; separation from the pleasant is suffering; not getting what one wants is suffering. In short, the five clinging-aggregates (pañcupādānakkhandhā) are suffering.

Now this, monks, is the Noble Truth of the Origin of Suffering (Dukkha Samudāya Ariya Sacca): It is this craving (taṇhā) which leads to re-becoming, accompanied by delight and lust, seeking delight here and there; that is, craving for sensual pleasures (kāma-taṇhā), craving for existence (bhava-taṇhā), and craving for non-existence (vibhava-taṇhā).

Now this, monks, is the Noble Truth of the Cessation of Suffering (Dukkha Nirodha Ariya Sacca): It is the remainderless fading away and cessation of that same craving, the giving up and relinquishing of it, freedom from it, non-reliance on it.

Now this, monks, is the Noble Truth of the Way leading to the Cessation of Suffering (Dukkha Nirodhagāminī Paṭipadā Ariya Sacca): It is this very Noble Eightfold Path, namely: Right Insight, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.

[The Buddha then explains his realization of these truths in three phases for each truth, totaling twelve insights: (not included in chanting)]

1. 1.'This is the Noble Truth of Suffering': Thus, monks, concerning things previously unheard, there arose in me vision, knowledge, wisdom, insight, and light.
2. 2.'This Noble Truth of Suffering is to be fully understood': Thus, monks, concerning things previously unheard, there arose in me vision, knowledge, wisdom, insight, and light.
3. 3.'This Noble Truth of Suffering has been fully understood': Thus, monks, concerning things previously unheard, there arose in me vision, knowledge, wisdom, insight, and light.
4. 4.'This is the Noble Truth of the Origin of Suffering': Thus, monks... vision, knowledge, wisdom, insight, and light arose.
5. 5.'This Noble Truth of the Origin of Suffering is to be abandoned': Thus, monks... vision, knowledge, wisdom, insight, and light arose.
6. 6.'This Noble Truth of the Origin of Suffering has been abandoned': Thus, monks... vision, knowledge, wisdom, insight, and light arose.
7. 7.'This is the Noble Truth of the Cessation of Suffering': Thus, monks... vision, knowledge, wisdom, insight, and light arose.
8. 8.'This Noble Truth of the Cessation of Suffering is to be realized': Thus, monks... vision, knowledge, wisdom, insight, and light arose.
9. 9.'This Noble Truth of the Cessation of Suffering has been realized': Thus, monks... vision, knowledge, wisdom, insight, and light arose.
10. 10.'This is the Noble Truth of the Way leading to the Cessation of Suffering': Thus, monks... vision, knowledge, wisdom, insight, and light arose.
11. 11.'This Noble Truth of the Way leading to the Cessation of Suffering is to be developed': Thus, monks... vision, knowledge, wisdom, insight, and light arose.
12. 12.'This Noble Truth of the Way leading to the Cessation of Suffering has been developed': Thus, monks... vision, knowledge, wisdom, insight, and light arose.

As long, monks, as my knowledge and vision of these Four Noble Truths as they really are in their three phases and twelve insights was not thoroughly purified, so long I did not claim to have awakened to the unsurpassed perfect enlightenment (anuttaraṃ sammāsambodhiṃ) in this world with its devas, māras, and brahmās, in this generation with its ascetics and brahmins, its princes and people.

But when, monks, my knowledge and vision of these Four Noble Truths as they really are in their three phases and twelve insights was thoroughly purified, then I claimed to have awakened to the unsurpassed perfect enlightenment in this world with its devas, māras, and brahmās, in this generation with its ascetics and brahmins, its princes and people.

The knowledge and vision arose in me: 'Unshakeable is the liberation of my mind. This is my last birth. There is no more re-becoming.'

Thus spoke the Blessed One. The group of five monks was delighted and rejoiced in the Blessed One's words.

And while this discourse was being spoken, there arose in the Venerable Kondañña the dust-free, stainless Eye of the Dhamma (Dhammacakkhu): "Whatever is subject to origination is all subject to cessation." (Yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamman'ti.)

And when the Wheel of Dhamma had been set in motion by the Blessed One, the earth-dwelling devas cried out: "At Varanasi, in the Deer Park at Isipatana, the unsurpassed Wheel of Dhamma has been set in motion by the Blessed One, not to be stopped by any ascetic or brahmin or deva or māra or brahmā or anyone in the world."

Hearing the cry of the earth-dwelling devas, the devas of the Four Great Kings cried out... [This proclamation continues, rising layer by layer through the heavens:] the Tāvatiṃsa devas... the Yāma devas... the Tusita devas... the Nimmānaratī devas... the Paranimmitavasavattī devas... the devas of Brahmā's company cried out: "At Varanasi, in the Deer Park at Isipatana, the unsurpassed Wheel of Dhamma has been set in motion by the Blessed One, not to be stopped by any ascetic or brahmin or deva or māra or brahmā or anyone in the world."

Thus at that moment, at that instant, the cry spread as far as the Brahmā world. And this ten-thousandfold world system shook, quaked, and trembled, and an immeasurable, glorious radiance appeared in the world, surpassing the divine majesty of the devas.

Then the Blessed One uttered this inspired utterance: "Kondañña has indeed understood! Kondañña has indeed understood!"

Here are 10 essential guidelines to observe when visiting a Buddhist temple or Dharma center:

1. 1.Pay Respect to the Triple Gem: When visiting a monastery or Dharma center, always go to the main Buddha Hall where the Buddha statue is and offer three bows/prostrations to show respect to the Triple Gem (Buddha, Dharma, Sangha).
2. 2.Half-Bow When Entering/Exiting: When entering and exiting the Buddha Hall, offer a half-bow with palms together to show reverence to the hall and the sacred space within.
3. 3.Address Ordained Monastics (Venerables) properly: When addressing an ordained monk (Bhikkhu) or nun (Bhikkhuni), whether in person or in correspondence, refer to them by their title “Venerable.” While they might use cultural titles like “Bhante,” “Sunim,” or “Thay” depending on their country of origin, “Venerable” is always appropriate when speaking or writing in English. Also, when greeting a Venerable, offer a half-bow with palms together.
4. 4.No Strong Perfumes or Makeup: Refrain from wearing perfumes, colognes, or makeup with strong odors. This helps maintain a serene and respectful environment, especially for those who may be sensitive to scents or are engaged in meditation.
5. 5.Maintain Modest Dress: Wear clothing that is modest and respectful. This generally means covering your shoulders, chest, stomach, and knees. Avoid revealing attire to show respect for the sacred space and the community. Always wear socks since you have to take your shoes off at the temple.
6. 6.Offering Etiquette: If you bring offerings (flowers, incense, food), place them gently and respectfully. Often, there are designated areas for offerings. Do not consume offerings that have been placed on the altar unless instructed by a monk or nun.
7. 7.Respect Sacred Objects: Treat all statues, scriptures, and other religious artifacts with utmost respect. Do not point your feet towards them, step over them, or place personal items on them. Treat all temple property with care and respect. This includes religious artifacts, books, and general facilities. Volunteer to maintain cleanliness and order in the temple environment.
8. 8.Silence and Mindfulness: While inside the temple or Dharma center, especially in meditation halls or the main shrine room, maintain silence or speak in very low, respectful tones. This helps preserve the peaceful energy in the hall.
9. 9.No Public Displays of Affection: Refrain from public displays of affection, such as hugging or kissing, out of respect for the spiritual environment and those practicing within it.
10. 10.Mindful Eating: When partaking in meals at the temple, practice mindful eating. Take only what you can reasonably consume and avoid wasting food. It's a practice of humility and gratitude for the offerings.