5-12-17 Sangha Update

They're back!!
Enjoy the Miracles!!!
To see a World in a Grain of Sand
And a Heaven in a Wild Flower,
Hold Infinity in the palm of your hand
And Eternity in an hour.

William Blake

“The visions we offer our children shape the future. It _matters_ what those visions are. Often they become self-fulfilling prophecies. Dreams are maps.” ― Carl Sagan,

“A religion, old or new, that stressed the magnificence of the Universe as revealed by modern science might be able to draw forth reserves of reverence and awe hardly tapped by the conventional faiths.” ― Carl Sagan,

“There are  as many atoms in a single molecule of your DNA as there are stars in the typical galaxy. We are, each of us, a little universe.” ― Neil deGrasse TysonCosmos

Dear Friends,

I hope you are well and enjoying the impermanence of this Spring weather we are having...along with all 
of the miracles! 
The world in general has been a bit topsy turvy and we are fortunate to have an opportunity to gather on Sunday evening at 6 PM at the home of the Wests (directions below) to be nourished by stopping, calming and being 
 joyfully together. We will enjoy sitting/walking/sitting meditation, continue looking at Thay's book on Silence and share the Dharma. I hope you will be able to join us. 
Many folks with whom I have spoken have been finding that they are getting a lot of seeds of anger and fear watered by what is happening in the world. I have included the Sutra on the Five Ways to Put An End To Anger. The Buddha reminds us that we need to deepen our mindfulness and concentration so that we can choose where to place our  minds. - If a person's words are unkind, but their actions are kind....focus on the actions....etc, etc, etc, This can help  us to look deeply to understand, not allow ourselves to get carried away and have our seeds of anger and hatred watered, but redirect that energy into constructive actions.
There will be a Generations Sangha meeting tomorrow morning at Westminster Unitarian Church in East Greenwich at 10 AM. There will be songs, and sitting and activities for the children as well as Dharma sharing for the adults. The gathering ends at 11:30 followed by fellowship and snacks between 11:30 and 12 for those who are able to stay. It's a delight for me. If you know folks with children, or you like being with children, please join us.
There will not be an OI/Aspirant gathering next Saturday as many of the OI and aspirants will be at the Aldersgate Retreat. We will continue with our gatherings at Bell Street the third Saturday of June.
There will be a recitation Ceremony for the 14 Mindfulness Trainings on a Conference call on Thursday evening May 18 for those who would like to join it.      The call in number is 1-712-432-3066    the code is 668894#
I am including the ceremony below.
This is also a reminder that next Sunday the meeting will be at the home of the Van Horn's. And the fourth Sunday, the 28th will be at our home.
Also, this coming September will be the 25th anniversary of the Clear Heart Sangha. If you have ideas for what we might do to celebrate, please RSVP.
Also, if you are interested in being a part of our google group...so that you can communicate directly with other Sangha members....and get updates about Engaged Practice opportunities, please contact Cindy West at westnest5@gmail.com Thank you, Cindy!  Carol B and Ann G have created a survey about ways our Sangha could help each other and our local communities. I sent the survey out before...but some said they were not able to open it. If you are interested, please contact Ann and she can send it to you directly amski1965@yahoo.com
And then of course, in order to expand our capacity to help, we need to water seeds of joy in ourselves.
This should do it.
And, of course, this is the time when we take special care to honor our mothers. May we all continue the highest and best qualities of our mothers in us. I have also included my annual reminder of how Mother's Day began to be observed with the proclamation of Julia Ward Howe which was a demand for an end to war. 
with much love and the joy of living in a world where birds sing in the morning and peepers peep in the evening,
Joanne

DIRECTIONS TO THE WEST HOME...
We live about 2 miles from URI.  From rt 138, go north onto Old North Rd.  (across the street from  big sign ““Kingston Hill Store  Books  Used and Rare””.  Also, just a smidge west of the 138/108 traffic light).  Old North Rd starts off as a one way, continues on as a two way street, and finally ends as a T.  You will see our corner property from there.  Go left at the T (Old North Rd meets Stoneyfort Rd), and then a quick right onto Plantation Dr.  We are the first home on the right (2nd driveway is easiest).  Come on in the side door (porch/kitchen)!
First Mother's Day Proclamation by Julia Ward Howe

Arise, all women who have hearts, whether your baptism be that of water or of tears! Say firmly: “We will not have great questions decided by irrelevant agencies, our husbands shall not come to us, reeking with carnage, for caresses and applause.

“Our sons shall not be taken from us to unlearn all that we have been able to teach them of charity, mercy and patience. We women of one country will be too tender of those of another country to allow our sons to be trained to injure theirs.”

From the bosom of the devastated earth a voice goes up with our own. It says, “Disarm, disarm! The sword is not the balance of justice.” Blood does not wipe out dishonor nor violence indicate possession.

As men have often forsaken the plow and the anvil at the summons of war, let women now leave all that may be left of home for a great and earnest day of counsel. Let them meet first, as women, to bewail and commemorate the dead. Let them then solemnly take counsel with each other as to the means whereby the great human family can live in peace, each learning after his own time, the sacred impress, not of Caesar, but of God.

In the name of womanhood and of humanity, I earnestly ask that a general congress of women without limit of nationality may be appointed and held at some place deemed most convenient and at the earliest period consistent with its objects, to promote the alliance of the different nationalities, the amicable settlement of international questions, the great and general interests of peace.

Discourse on the Five Ways of Putting an End to Anger

I heard these words of the Buddha one time when he was staying in the Anathapindika Monastery in the Jeta Grove near the town of Shravasti.
One day the Venerable Shariputra said to the monks, “Friends, today I want to share with you five ways of putting an end to anger. Please listen carefully and put into practice what I teach.”
The bhikshus agreed and listened carefully.
The Venerable Shariputra then said, “What are these five ways of putting an end to anger?
“This is the first way. My friends, if there is someone whose bodily actions are not kind but whose words are kind, if you feel anger toward that person but you are wise, you will know how to meditate in order to put an end to your anger.
“My friends, say there is a bhikshu practicing asceticism who wears a patchwork robe. One day he is going past a garbage pile filled with excrement, urine, mucus, and many other filthy things, and he sees in the pile one piece of cloth still intact. Using his left hand, he picks up the piece of cloth, and he takes the other end and stretches it out with his right hand. He observes that this piece of cloth is not torn and has not been stained by excrement, urine, sputum, or other kinds of filth. So he folds it and puts it away to take home, wash, and sew into his patchwork robe. My friends, if we are wise, when someone’s bodily actions are not kind but his words are kind, we should not pay attention to his unkind bodily actions, but only be attentive to his kind words. This will help us put an end to our anger.
“My friends, this is the second method. If you become angry with someone whose words are not kind but whose bodily actions are kind, if you are wise, you will know how to meditate in order to put an end to your anger.
“My friends, say that not far from the village there is a deep lake, and the surface of that lake is covered with algae and grass. There is someone who comes near that lake who is very thirsty, suffering greatly from the heat. He takes off his clothes, jumps into the water, and using his hands to clear away the algae and grass, enjoys bathing and drinking the cool water of the lake. It is the same, my friends, with someone whose words are not kind but whose bodily actions are kind. Do not pay attention to that person’s words. Only be attentive to his bodily actions in order to be able to put an end to your anger. Someone who is wise should practice in this way.
“Here is the third method, my friends. If there is someone whose bodily actions and words are not kind, but who still has a little kindness in his heart, if you feel anger toward that person and are wise, you will know how to meditate to put an end to your anger.
“My friends, say there is someone going to a crossroads. She is weak, thirsty, poor, hot, deprived, and filled with sorrow. When she arrives at the crossroads, she sees a buffalo’s footprint with a little stagnant rainwater in it. She thinks to herself, ‘There is very little water in this buffalo’s footprint. If I use my hand or a leaf to scoop it up, I will stir it up and it will become muddy and undrinkable. Therefore, I will have to kneel down with my arms and knees on the earth, put my lips right to the water, and drink it directly.’ Straightaway, she does just that.
My friends, when you see someone whose bodily actions and words are not kind, but where there is still a little kindness in her heart, do not pay attention to her actions and words, but to the little kindness that is in her heart so that you may put an end to your anger. Someone who is wise should practice in that way.
“This is the fourth method, my friends. If there is someone whose words and bodily actions are not kind, and in whose heart there is nothing that can be called kindness, if you are angry with that person and you are wise, you will know how to meditate in order to put an end to your anger.
“My friends, suppose there is someone on a long journey who falls sick. He is alone, completely exhausted, and not near any village. He falls into despair, knowing that he will die before completing his journey. If at that point, someone comes along and sees this man’s situation, she immediately takes the man’s hand and leads him to the next village, where she takes care of him, treats his illness, and makes sure he has everything he needs by way of clothes, medicine, and food. Because of this compassion and loving kindness, the man’s life is saved.
Just so, my friends, when you see someone whose words and bodily actions are not kind, and in whose heart there is nothing that can be called kindness, give rise to this thought: ‘Someone whose words and bodily actions are not kind and in whose heart is nothing that can be called kindness, is someone who is undergoing great suffering. Unless he meets a good spiritual friend, there will be no chance for him to transform and go to realms of happiness.’ Thinking like this, you will be able to open your heart with love and compassion toward that person. You will be able to put an end to your anger and help that person. Someone who is wise should practice like this.
“My friends, this is the fifth method. If there is someone whose bodily actions are kind, whose words are kind, and whose mind is also kind, if you are angry with that person and you are wise, you will know how to meditate in order to put an end to your anger.
“My friends, suppose that not far from the village there is a very beautiful lake. The water in the lake is clear and sweet, the bed of the lake is even, the banks of the lake are lush with green grass, and all around the lake, beautiful fresh trees give shade. Someone who is thirsty, suffering from heat, whose body is covered in sweat, comes to the lake, takes off his clothes, leaves them on the shore, jumps down into the water, and finds great comfort and enjoyment in drinking and bathing in the pure water. His heat, thirst, and suffering disappear immediately.
In the same way, my friends, when you see someone whose bodily actions are kind, whose words are kind, and whose mind is also kind, give your attention to all his kindness of body, speech, and mind, and do not allow anger or jealousy to overwhelm you. If you do not know how to live happily with someone who is as fresh as that, you cannot be called someone who has wisdom.
“My dear friends, I have shared with you the five ways of putting an end to anger.”
When the bhikshus heard the Venerable Shariputra’s words, they were happy to receive them and put them into practice.
Madhyama Agama 25 (Corresponds with Aghata Vinaya Sutta [Discourse on Water as an Example], Anguttara Nikaya 5.162)
The Revised 14 MT Recitation Ceremony Text for our Conference Calls
 
Sitting Meditation    (5 min)
(3 bells)
Invoking the Bodhisattva’s Names
We invoke your name, Avalokiteshvara. We aspire to learn your way of listening in order to help relieve the suffering in the world. You know how to listen in order to understand. We invoke your name in order to practice listening with all our attention and openheartedness. We will sit and listen without any prejudice. We will sit and listen without judging or reacting. We will sit and listen in order to understand. We will sit and listen so attentively that we will be able to hear what the other person is saying and also what is being left unsaid. We know that just by listening deeply we already alleviate a great deal of pain and suffering in the other person. [bell]
 
We invoke your name, Manjushri. We aspire to learn your way, which is to be still and to look deeply into the heart of things and into the hearts of people. We will look with all our attention and openheartedness. We will look with unprejudiced eyes. We will look without judging or reacting. We will look deeply so that we will be able to see and understand the roots of suffering, the impermanent and selfless nature of all that is. We will practice your way of using the sword of understanding to cut through the bonds of suffering, thus freeing ourselves and other species. [bell]
 
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. [bell]

We invoke your name, Kshitigarbha. We aspire to learn your way of being present where there is darkness, suffering,oppression, and despair, so we can bring light, hope, relief, and liberation to those places. We are determined not to forget about or abandon those in desperate situations. We will do our best to establish contact with those who cannot find a way out of their suffering, those whose cries for help, justice, equality, and human rights are not being heard. We know that hell can be found in many places on Earth. We will do our best not to contribute to creating more
hells on Earth, and to help transform the hells that already exist. We will practice in order to realize the qualities of perseverance and stability, so that, like the Earth, we can always be supportive and faithful to those in need. [bell]
 
 
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. [bell, bell]
 
Sutra Opening Verse
(3 bells)
Namo Tassa Bhagavato Arahato Samma Sambuddhassa
Namo Tassa Bhagavato Arahato Samma Sambuddhassa
Namo Tassa Bhagavato Arahato Samma Sambuddhassa. (bell)
The Dharma is deep and lovely
We now have a chance to see, study, and to practice it
We vow to realize its true meaning. (bell)
The Insight that Brings Us to the Other Shore
Avalokiteshvara while practicing deeply with the Insight that Brings Us to the Other Shore, suddenly discovered that all of the five Skandhas are equally empty, and with this realisation he overcame all Ill-being.
“Listen Sariputra, this Body itself is Emptiness and Emptiness itself is this Body. This Body is not other than Emptiness and Emptiness is not other than this Body. The same is true of Feelings, Perceptions, Mental Formations, and Consciousness.
“Listen Sariputra, all phenomena bear the mark of Emptiness; their true nature is the nature of no Birth no Death, no Being no Non-being, no Defilement no Purity, no Increasing no Decreasing.
“That is why in Emptiness, Body, Feelings, Perceptions, Mental Formations and Consciousness are not separate self entities.
The Eighteen Realms of Phenomena which are the six Sense Organs, the six Sense Objects, and the six Consciousnesses are also not separate self entities.
The Twelve Links of Interdependent Arising and their Extinction are also not separate self entities. Ill-being, the Causes of Ill-being, the End of Ill-being, the Path, insight and attainment, are also not separate self entities.
Whoever can see this no longer needs anything to attain.
Bodhisattvas who practice the Insight that Brings Us to the Other Shore see no more obstacles in their mind, and because there are no more obstacles in their mind, they can overcome all fear, destroy all wrong perceptions and realize Perfect Nirvana.
“All Buddhas in the past, present and future by practicing the Insight that Brings Us to the Other Shore are all capable of attaining Authentic and Perfect Enlightenment.
“Therefore Sariputra, it should be known that the Insight that Brings Us to the Other Shore is a Great Mantra, the most illuminating mantra, the highest mantra, a mantra beyond compare, the True Wisdom that has the power to put an end to all kinds of suffering. Therefore let us proclaim a mantra to praise the Insight that Brings Us to the Other Shore.
Gate, Gate, Paragate, Parasamgate, Bodhi Svaha!
Gate, Gate, Paragate, Parasamgate, Bodhi Svaha!
Gate, Gate, Paragate, Parasamgate, Bodhi Svaha!”
 
Sanghakarman Procedure
 
Sanghakarman Master:    Has the entire community assembled?
Sangha Convener:    The entire community has assemble
Sanghakarman Master:    Is there harmony in the community?
Sangha Convener:    Yes, there is harmony.
Sanghakarman Master:    Is there anyone not able to be present who has asked to be represented, and have they declared themselves to have done their best to study and practice the mindfulness trainings?
Sangha Convener:    No, there is not.
or
Sangha Convener:    Yes, Brother (Sister) [NAME], for (health/Sangha service) reasons, can not be at the recitation today. He (she) has asked Brother (Sister) [NAME] to represent him (her) and he (she) has declared that he (she) has done his (her) best to study and practice the mindfulness trainings.
Sanghakarman Master:    Why has the community assembled today?
Sangha Convener:    The community has assembled to recite the Fourteen Mindfulness Trainings of the Order of Interbeing.
Sanghakarman Master:    Noble community, please listen. Today, [DATE], has been chosen as the day to recite the Fourteen Mindfulness Trainings of the Order of Interbeing. The community has assembled at the appointed time and is ready to recite and to hear the Fourteen Mindfulness Trainings in an atmosphere of harmony. Thus, the recitation can proceed.
Is this statement clear and complete?
Everyone:    Clear and complete.
(bell)
 
Introductory Words
 
Today we have been asked by the community to recite the Fourteen Mindfulness Trainings. We ask the community for spiritual support. Please, brothers and sisters, listen.
The Fourteen Mindfulness Trainings are the very essence of the Order of Interbeing. They are the torch lighting our path, the boat carrying us, the teacher guiding us. They allow us to touch the nature of interbeing in everything that is, and to see that our happiness is not separate from the happiness of others. Interbeing is not a theory; it is a reality that can be directly experienced by each of us at any moment in our daily lives. The Fourteen Mindfulness Trainings help us cultivate concentration and insight which free us from fear and the illusion of a separate self.
We ask the community to listen with a serene mind. Consider the mindfulness trainings as a clear mirror in which to look at ourselves. Say yes, silently, every time you see that during the past month you have made an effort to study, practice, and observe the mindfulness training read.
Brothers and sisters, are you ready?
Everyone:    (silently) I am ready.
These then are the Fourteen Mindfulness Trainings of the Order of Interbeing: 
 
The First Mindfulness Training: Openness
Aware of the suffering created by fanaticism and intolerance, we are determined not to be idolatrous about or bound to any doctrine, theory, or ideology, even Buddhist ones. We are committed to seeing the Buddhist teachings as guiding means that help us learn to look deeply and develop our understanding and compassion. They are not doctrines to fight, kill, or die for. We understand that fanaticism in its many forms is the result of perceiving things in a dualistic and discriminative manner. We will train ourselves to look at everything with openness and the insight of interbeing in order to transform dogmatism and violence in ourselves and in the world.
This is the First Mindfulness Training of the Order of Interbeing. Have we made an effort to study, practice, and observe it during the past month? (3 breaths, bell)

The Second Mindfulness Training: Non-Attachment to Views
Aware of the suffering created by attachment to views and wrong perceptions, we are determined to avoid being narrow-minded and bound to present views. We are committed to learning and practicing nonattachment from views and being open to others’ insights and experiences in order to benefit from the collective wisdom. Insight is revealed through the practice of compassionate listening, deep looking, and letting go of notions rather than through the accumulation of intellectual knowledge. We are aware that the knowledge we presently possess is not changeless, absolute truth. Truth is found in life, and we will observe life within and around us in every moment, ready to learn throughout our lives.
This is the Second Mindfulness Training of the Order of Interbeing. Have we made an effort to study, practice, and observe it during the past month? (3 breaths, bell)    

The Third Mindfulness Training: Freedom of Thought
Aware of the suffering brought about when we impose our views on others, we are determined not to force others, even our children, by any means whatsoever — such as authority, threat, money, propaganda, or indoctrination — to adopt our views. We are committed to respecting the right of others to be different, to choose what to believe and how to decide. We will, however, learn to help others let go of and transform narrowness through loving speech and compassionate dialogue.
This is the Third Mindfulness Training of the Order of Interbeing. Have we made an effort to study, practice, and observe it during the past month? (3 breaths, bell)

The Fourth Mindfulness Training: Awareness of Suffering
Aware that looking deeply at the nature of our suffering can help us develop understanding and compassion, we are determined to come home to ourselves, to recognize, accept, embrace and listen to our own suffering with the energy of mindfulness. We will do our best not to run away from our suffering or cover it up through consumption but practice conscious breathing and walking to look deeply into the roots of our suffering. We know we can only find the path leading to the transformation of suffering when we understand the roots of suffering. Once we have understood our own suffering, we will be able to understand the suffering of others. We are committed to finding ways, including personal contact and using telephone, electronic, audiovisual, and other means, to be with those who suffer, so we can help them transform their suffering into compassion, peace, and joy.
This is the Fourth Mindfulness Training of the Order of Interbeing. Have we made an effort to study, practice, and observe it during the past month? (3 breaths, bell)

The Fifth Mindfulness Training: Compassionate, Healthy Living
Aware that true happiness is rooted in peace, solidity, freedom, and compassion, we are determined not to accumulate wealth while millions are hungry and dying nor to take as the aim of our life fame, profit, wealth, or sensual pleasure, which can bring much suffering and despair. We will practice looking deeply into how we nourish our body and mind with edible foods, sense impressions, volition, and consciousness. We are committed not to gamble or to use alcohol, drugs or any other products which bring toxins into our own and the collective body and consciousness such as certain websites, electronic games, TV programs, films, magazines, books and conversations. We will consume in a way that preserves compassion, peace, joy, wellbeing in our bodies and consciousness and in the collective body and consciousness of our families, our society, and the earth.
This is the Fifth Mindfulness Training of the Order of Interbeing. Have we made an effort to study, practice, and observe it during the past month? (3 breaths, bell)

The Sixth Mindfulness Training: Taking Care of Anger
Aware that anger blocks communication and creates suffering, we are committed to taking care of the energy of anger when it arises, to recognizing and transforming the seeds of anger that lie deep in our consciousness. When anger manifests, we are determined not to do or say anything, but to practice mindful breathing or mindful walking to acknowledge, embrace, and look deeply into our anger. We know that the roots of anger are not outside of ourselves but can be found in our wrong perceptions and lack of understanding of the suffering in ourselves and in the other person. By contemplating impermanence, we will be able to look with the eyes of compassion at ourselves and at those we think are the cause of our anger, and to recognize the preciousness of our relationships. We will practice Right Diligence in order to nourish our capacity of understanding, love, joy and inclusiveness, gradually transforming our anger, violence, fear, and helping others do the same.
This is the Sixth Mindfulness Training of the Order of Interbeing. Have we made an effort to study, practice, and observe it during the past month? (3 breaths, bell)

The Seventh Mindfulness Training:
Dwelling Happily in the Present Moment
Aware that life is available only in the present moment, we are committed to training ourselves to live deeply each moment of daily life. We will try not to lose ourselves in dispersion or be carried away by regrets about the past, worries about the future, or craving, anger, or jealousy in the present. We will practice mindful breathing to be aware of what is happening in the here and the now. We are determined to learn the art of mindful living by touching the wondrous, refreshing, and healing elements that are inside and around us, in all situations. In this way, we will be able to cultivate seeds of joy, peace, love, and understanding in ourselves, thus facilitating the work of transformation and healing in our consciousness. We are aware that happiness depends primarily on our mental attitude and not on external conditions, and that we can live happily in the present moment simply by remembering that we already have more than enough conditions to be happy.
This is the Seventh Mindfulness Training of the Order of Interbeing. Have we made an effort to study, practice, and observe it during the past month? (3 breaths, bell)

The Eighth Mindfulness Training:
True Community and Communication
Aware that lack of communication always brings separation and suffering, we are committed to training ourselves in the practice of compassionate listening and loving speech. Knowing that true community is rooted in inclusiveness and in the concrete practice of the harmony of views, thinking and speech, we will practice to share our understanding and experiences with members in our community in order to arrive at a collective insight. We are determined to learn to listen deeply without judging or reacting and refrain from uttering words that can create discord or cause the community to break. Whenever difficulties arise, we will remain in our Sangha and practice looking deeply into ourselves and others to recognize all the causes and conditions, including our own habit energies, that have brought about the difficulties. We will take responsibility for the ways we may have contributed to the conflict and keep communication open. We will not behave as a victim but be active in finding ways to reconcile and resolve all conflicts however small. 
This is the Eighth Mindfulness Training of the Order of Interbeing. Have we made an effort to study, practice, and observe it during the past month? (3 breaths, bell)

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 joy and harmony of our Sangha by refraining from speaking about the faults of another person 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 cause difficulties for us or threaten our safety.
This is the Ninth Mindfulness Training of the Order of Interbeing. Have we made an effort to study, practice, and observe it during the past month? (3 breaths, bell)

The Tenth Mindfulness Training:
Protecting and Nourishing the Sangha
Aware that the essence and aim of a Sangha is the practice of understanding and compassion, we are determined not to use the Buddhist community for personal power or profit or transform our community into a political instrument. However, as members of a spiritual community, we should take a clear stand against oppression and injustice. We should strive to change the situation, without taking sides in a conflict. We are committed to looking with the eyes of interbeing and learning to see ourselves and others as cells in one Sangha body. As a true cell in the Sangha body, generating mindfulness, concentration and insight to nourish ourselves and the whole community, each of us is at the same time a cell in the Buddha body. We will actively build brotherhood and sisterhood, flow as a river, and practice to develop the three real powers -- love, understanding and cutting through afflictions -- to realize collective awakening.
This is the Tenth Mindfulness Training of the Order of Interbeing. Have we made an effort to study, practice, and observe it during the past month? (3 breaths, bell)

The Eleventh Mindfulness Training: Right Livelihood
Aware that great violence and injustice have been done to our environment and society, we are committed not to live with a vocation that is harmful to humans and nature. We will do our best to select a livelihood that contributes to the wellbeing of all species on earth and helps realize our ideal of understanding and compassion. Aware of economic, political, and social realities around the world, as well as our interrelationship with the ecosystem, we are determined to behave responsibly as consumers and as citizens. We will not invest in or purchase from companies that contribute to the depletion of natural resources, harm the earth; and deprive others of their chance to live.
 This is the Eleventh Mindfulness Training of the Order of Interbeing. Have we made an effort to study, practice, and observe it during the past month? (3 breaths, bell)

The Twelfth Mindfulness Training: Reverence for Life
Aware that much suffering is caused by war and conflict, we are determined to cultivate nonviolence, compassion and the insight of interbeing in our daily lives and promote peace education, mindful mediation, and reconciliation within families, communities, ethnic and religious groups, nations, and in the world. We are committed not to kill and not to let others kill. We will not support any act of killing in the world, in our thinking or in our way of life. We will diligently practice deep looking with our Sangha to discover better ways to protect life, prevent war, and build peace.
This is the Twelfth Mindfulness Training of the Order of Interbeing. Have we made an effort to study, practice, and observe it during the past month? (3 breaths, bell)

The Thirteenth Mindfulness Training: Generosity
Aware of the suffering caused by exploitation, social injustice, stealing, and oppression, we are committed to cultivating generosity in our way of thinking, speaking, and acting. We will learn ways to work for the well-being of people, animals, plants, and minerals and practice generosity by sharing our time, energy, and material resources with those who are in need. We are determined not to steal and not to possess anything that should belong to others. We will respect the property of others, but will try to prevent others from profiting from human suffering or the suffering of other beings.
This is the Thirteenth Mindfulness Training of the Order of Interbeing. Have we made an effort to study, practice, and observe it during the past month? (3 breaths, bell)

The Fourteenth Mindfulness Training: True Love
[For lay members]:    Aware that sexual desire is not love and that sexual relations motivated by craving cannot dissipate the feeling of loneliness but will create more suffering, frustration, and isolation, we are determined not to engage in sexual relations without mutual understanding, love, and a deep long-term commitment made known to our family and friends. Seeing that body and mind are one, we are committed to learning appropriate ways to take care of our sexual energy and to cultivating loving kindness, compassion, joy and inclusiveness for our own happiness and the happiness of others. We must be aware of future suffering that may be caused by sexual relations. We know that to preserve the happiness of ourselves and others, we must respect the rights and commitments of ourselves and others. We will do everything in our power to protect children from sexual abuse and to protect couples and families from being broken by sexual misconduct. We will treat our bodies with compassion and respect. We are determined to look deeply into the Four Nutriments and learn ways to preserve and channel our vital energies (sexual, breath, spirit) for the realization of our bodhisattva ideal. We will be fully aware of the responsibility of bringing new lives into the world, and will meditate upon their future environments.
[For monastic members]:    Aware that the deep aspiration of a monk or a nun can only be realized when he or she wholly leaves behind the bonds of sensual love, we are committed to practicing chastity and to helping others protect themselves. We are aware that loneliness and suffering cannot be alleviated through a sexual relationship, but through practicing loving kindness, compassion, joy and inclusiveness. We know that a sexual relationship will destroy our monastic life, will prevent us from realizing our ideal of serving living beings, and will harm others. We will learn appropriate ways to take care of our sexual energy. We are determined not to suppress, to mistreat our body or to look upon our body as only an instrument, but to learn to handle our body with compassion and respect. We are determined to look deeply into the Four Nutriments in order to preserve and channel our vital energies (sexual, breath, spirit) for the realization of our bodhisattva ideal.
This is the Fourteenth Mindfulness Training of the Order of Interbeing. Have we made an effort to study, practice, and observe it during the past month? (3 breaths, bell)

Concluding Words
Brothers and sisters, we have recited the Fourteen Mindfulness Trainings of the Order of Interbeing as the community has wished. We thank all our sisters and brothers for helping us do it serenely.
Closing Verse
Reciting the trainings, practicing the way of awareness
Gives rise to benefits without limit
We vow to share the fruits with all beings
We vow to offer tribute to parents, teachers, friends and numerous beings
Who give guidance and support along the path.