A sanctuary gifted to the Buddha.

Anathapindika (A-natta-pin-dika) was the foremost of the Buddha's lay male disciples. He was praised for his generosity and humility, but also for the sharpness of his intellect. His faith and devotion to the Buddha and his teachings were unshakeable.

It was Anathapindika who offered the Buddha the sanctuary outside Shravasti known as Jetavana. Jetavana, or Jeta Park, was a beautiful forest grove located in the hills outside the city of Shravasti. It was quiet and secluded, yet easy to get to from the city for people to attend to the Buddha's teachings and for the monks to go for alms each morning. The park itself was beautiful, with groves of trees,  a large lotus pond, and a vihara. The vihara was a simple structure with a central hall, dwelling places and walkways.

Anathapindika gave birth to the vision for offering the Buddha this sanctuary upon their very first meeting. Anathapindika was a successful businessman who had been visiting his brother-in-law during a business trip to Rajgir, about 350 miles east of Shravasti. Rajgir was the capital of the Magadha kingdom ruled by King Bimbasara. Anathapindika had been there many times on business and always stayed with his brother-in-law who was also a successful businessman. On this occasion Anathapindika arrived to find his brother-in-law quite preoccupied with the arrival of the Buddha the next day. Anathapindika found himself inspired by his brother's description of the Buddha and decided to stay for his arrival.

The next morning he awoke early and set out to Veluvana, the Bamboo Grove, where the Buddha was going to be that day. The sunlight was just starting to illuminate the eastern sky, a light fog still hung in the trees. Birds were singing, proclaiming the arrival of the day. In the distance, Anathapindika saw a lone figure silently walking, his gaze steady, his every step intentional, consummate. Anathapindika hesitated, not wanting to disturb the monk.

"Come, Sudatta."

Anathapindika was startled by this address, for no one knew his birth name and surely he had never met this monk before. Anathapindika knew he must be in the presence of the Buddha, so he prostrated himself before the Buddha and approached. "Thank you, blessed one, Bhagavan. How are you?"

"Thank you, kind sir. I am well. Well, indeed, for I have gone beyond all that gives rise to suffering and discontentment." Anathapindika, of sharp intellect, quickly picked up what the Buddha was saying, that there are things in this world that lead us to pain and dissatisfaction, and that we can go beyond those very things. The Buddha, seeing his interest and natural wisdom, continued to teach him. He spoke to him of generosity and virtue, of the illusoriness of sensual pleasures and the benefits of letting go of reactivity. When the Buddha saw that Anathapindaka was attentive and serene, he taught him the Four Noble Truths. Anathapindika understood all of these teachings, and without any hesitation or doubt became a stream-enterer. His Dharma eye opened, he invited the Buddha for a meal at his brother-in-laws the very next day.

The next day, after offering the meal to the Buddha, he requested that the Buddha visit Shravasti and that he would like to offer him a sanctuary there. The Buddha answered, "The Buddha enjoys peaceful places." Anathapindika was elated at the Buddha's consent.

It is in this way that Anathapindika became a devout student of the Buddha, searching out and finding the beautiful gardens of Jeta Park, and going on to support and sponsor many teachings in that place. For the rest of his life Anathapindika continued to support and provide a safe sanctuary for the Buddha's disciples to engage in their practice free from distraction.

Each and every thing.

This cup of tea.
A blooming flower.
The trees bending and waving in the wind.
Silent observance.
Each and every thing,
beckoning you,
calling you to presence,
asking you to bear witness
to it all,
while holding onto
nothing whatsoever. 
This perfection of generosity,
is not the giving
of every thing,
but being open
to every thing.
Every thing
is an offering,
as an expression
of pure presence.

Wheel of tsok.

This meat-
all that appears and exists, the nature of the five Buddha families,
my own body, inseparable from all beings,
we are all impermanent, changing from one body to the next,
changing bodies like clothes,
the mouse becomes the hawk, the cow the crops, lifetime after lifetime.
I am often stricken with the desire to be beyond all this,
but ours is the inherited responsibility to live a life of great purpose,
to be compassionate, generous and kind,
to discover our natural freedom in this very body of flesh,
for the benefit of all beings.  
We should enjoy, question and respect,
but never assume, demean or disregard.
Emaho!

This wine-
this sublime nectar of the dakinis,
with its fragrant bouquet pervading the extent of space,
its bountiful mouthfeel of suchness,
I enjoy the one taste of all samsara and nirvana,
the union of bliss and emptiness.
Everything is encompassed by this single drop,
all perceptions, qualities and experiences dissolving
into the originally pure dharmadhatu, the basic space of phenomena.
Seeing through the intoxicating nature of all appearances,
the Great Mother, Prajnaparamita, is revealed
beyond all thought, description or imagination.
Ah la la.

These are my samaya substances.  This is my commitment.
My vow not to turn from this world.
My commitment to remain, working for the benefit of beings.
Freely enjoying this wheel of tsok,
with nothing to be renounced or forsaken,
I consume all conditions as fuel for my practice.
May the blessings of the Trikaya Guru and assembly of dakinis
soften our hearts and transform our minds!
May the blessings of this completely virtuous Younge practice tradition ripen and flourish!
May we all gain accomplishment as one mandala!
Emaho Ah la la ho!

Nourish and support.

In June 2008, my soon to be wife and I were meditating at Boudhanath early one morning.

It was a beautiful morning.  Sunny, clear skies.  A gentle breeze blowing the prayer flags that were strung up to the peak of the stupa.  There was the steady sound of women doing their daily prostrations.  The familiar chanting of OM MANI PADME HUNG resonated throughout the square.  Incense floated on the breeze.   

It was 6am and the stupa was alive. 

As we were meditating, two elderly Tibetan women came up to us and offered us some unleavened bread and a spoonful of stewed potatoes, all the while reciting their mani mantras. 

It didn't matter if we could have paid something.
It didn't matter if we didn't need the food.
It didn't matter if we weren't even hungry.
It didn't matter what our status, our situation, who we were or if we were doing it right.

They simply offered sustenance to those committed to practice. 

What would our communities look like if we were committed to supporting and nourishing those committed to practice?

What if we dropped all the expectation, all the judgement, all concern for reward, recognition or repayment? 

There is seldom anything as impactful as a genuine human interaction. 

Ten kinds of spiritual practice.

Forego making plans for the years ahead,

instead devote whatever resources you have 

to your spiritual practice. 

~Longchen Rabjam 

Your practice shouldn't be another project.  It shouldn't be simply another check box to mark at the end of the day.  

Often we confound our spiritual practice with one or two particular activities and then struggle to fit those activities into our day.  

Actually, there are ten types of activities that contribute to the development of your spiritual practice, meaning the opportunity to practice is always readily available.  

1. Copying sacred texts or transcribing teachings

2. Making offerings

3. Being generous

4. Listening to teachings

5. Memorizing teachings

6. Reading scripture

7. Explaining the teachings to others

8. Chanting prayers and liturgies

9. Contemplating teachings

10. Meditating

Following in their footsteps.

In the beginning, we give our teacher our attention and interest
by listening, contemplating and deepening our understanding.

In the middle, out of respect and devotion we offer them our support-
investing our time and energy because of the impact their teachings have had on us.

In the end, it is our responsibility to preserve and share the teachings,
so we choose to embody the teachings, to become their working basis.
That is the way of commitment and generosity, the way in which we follow their example.
This is the greatest offering we can make to our teachers. 

Part of our family.

There are those who care and those who don't.

Don't worry about those who don't care, treat them with respect and kindness and let them go there way.  Respect your own time and energy.

Those who care are like your own family.  They show up, do the work.  They push through resistance because what other choice do we have?  Pour your energy and time into strengthening the network, on impacting their lives and offering your support.  Benefit others, contribute value and the whole community benefits.  

We all want to be part of a family that cares, that takes a chance on being generous and kind.  Such a family experiences true wealth, or ratna, and they are crazy enough to want to share it with others.   

Everything is an Offering.

The most defining teaching of the Buddha is the teaching on selflessness.  That everything and everyone in our world and throughout the universe is connected.  Interdependent.  

We all know that we are a part of the world around us and that we are in the world, but the world is also in us.  We are a part of everything and nothing is solely 'ours', even our mind.

It is not an idea, a philosophical position or a belief, it is a living experience.  When we have this kind of experience and knowledge of selflessness, we are empowered.  We are relevant and connected.  We are a participant in this ever-unfolding world.  

Through this direct perception of our selflessness, our interdependence, we discover a natural wealth and fullness.  This natural wealth and fullness cannot contain itself, because not grasping at a self it has no option but to be shared.  It explodes as love and compassion, generosity and kindness.  Everything you do and everything you are is an offering.  

Everything is an offering. 

Selflessness creates a ripple effect.  It doesn't only change your life, it changes the life of others. 

'My religion is very simple.  My religion is kindness'. ~ His Holiness Dalai Lama

Everything is an Offering

What do you offer to the world and others around you?

Love, kindness, generosity.  Joy.  Contentment.  A helping hand and a caring smile.

Or do you offer division, gossip.  Judgement.  A careless hand and a smile of contempt.

Everything you do is an offering.  It has an effect on yourself and others.

You create your mind and your experience of the world around you.  Make it a good one.