Nanda Nina Lynch

If you look at it historically, it’s not proselytizing. It’s saying the Dharma has to spread. Nature has to move the seeds, either through the wind or through a bird, picking it up and dropping it somewhere else. The Dharma spreads. So part of getting the robe or the rakasu is to say I'm part of the spreading. So I bring it somewhere else.

Kenshin Cian Whalley

II found out how magic works, manifestation works and how changing the mind and the field around us works. And then looking back at tantric Buddhist tradition, I recognized that the initiatory practices are the path. If you break down all of the facets of the prostration, it really is a magical practice meant to transform your mind into the mind of a Buddha

Fugen Tom Pitner Roshi

All 11 Roshis are of the eighty-fourth generation. That's how you spread the Dharma. Each of us takes a branch, accepts responsibility and does our best to make sure that Dharma continues.

Engo Dohi Michael Jackson

But really, you don't need to be a priest or anyone to teach you. You just have to have the knowledge. I think everybody brings gifts. We take in what we can learn from each other.

Koto Washi Dallas Chief Eagle

We want to be invited into sacred space and not step on it or provide the answers.

Ekai Joel Kreisberg

My belief is that Jun Po Roshi’s teachings offer a unique perspective on dealing with emotions in a Zen setting. By articulating a clear standard, and training competent practitioners, we created a more consistent cadre of facilitators who can effectively reach a broader audience

Ming Po Larry Matthews - Shuso

With Mondo I can directly see when I make a difference.

“There are really no masters of Zen... there is sometimes, an insightful and well-trained teacher who can hold up the correct mirror. In this mirror, we can find reflected our true spiritual image, our own spiritual truth.”

For Jun Po Roshi, and for koan work, it’s not enough to notice the contraction, release the contraction, to drop into Clear Deep Heart/Mind. One must respond to the circumstances.

“Illuminating. It was beautiful to practice with many sangha members I've only known online. Much growth, hunger to continue my path.”

- Enso Alberto Mendez

“I really appreciate that I didn't have to sit around with a bunch of white guys or gals. But I saw where there was a commonality between all those people.”

- Koto Washi Dallas Chief Eagle

Many translations of the Satipatthana Sutta can be found in today's libraries. I’ve been cycling through three translations - Bhikkhu Analayo’s Satipatthana: The Direct Path To Realization, Thich Nhat Hanh’s, Transformations and Healing: Sutra of the Establishments of Mindfulness , and a recently published Being Nature: A Down to Earth Guide to The Four Foundations of Mindfulness by Wes Nisker. Each bring a refreshing perspective. Let’s take a look.

Sati can be translated as mindfulness or awareness. Patthana is Pali for foundation or cause. Satipatthana, Sutta is the Pali discourse recording Gautama' Buddha’s instructions for mindfulness. Often said to be the most succinct description of the practice leading to Buddha’s awakening, the Satipatthana Sutta offers a detailed articulation of mindfulness in four domains - kaya meaning body, vedana meaning feeling, citta translated as mind and dhammas meaning mind objects.

For those of us who had the opportunity to sit with Jun Po Roshi and respond to his open-hearted transmission, its easy to recall his commitment to the dharma being available for everyone.

I am pleased to share that the board of directors at Shining Bright Lotus Meditation Society approved our joining the community of Zen Peacemakers International(ZPI). We will be affiliate sangha, which means that we are in alignment with the mission with mission of ZPI and that we conduct activities in the spirit of the Three Tenants, Non-Knowing, Bearing Witness and Taking Action.

Buddhist Modernism is a term use to describe meditation-based convert Buddhist modernist lineages that have emerged in the 20th century. These communities are in contrast to traditional Buddhist that generally maintain Asian cultural norms, which are characterized as “immigrant”, “ethnic” or “heritage” Buddhism, largely practiced by Asian Americans.

With the “stand up” instruction, the ability for the mind and the body to settle, and to stay calm increases significantly, and the self reproach and mental debate of the “just don’t move” falls away.

Affirm Life
Act Generously
Be Loving
Manifest Truth
Respect Clarity
Honor Silence
Celebrate Others
Be Giving
Embody Compassion
Steward the Earth
Manifest this Way

Humility, curiosity, generosity, compassion, and respect, are all qualities that we recognize as worthy of our community commitment, and yet, these are not enough, we must learn to sit with one another in structured openness, safely allowing our hurts and the discarded parts to be welcomed into our circle, so the group’s deep commitment to compassion, can emerge and help one another heal.

Continuing the inquiry into compassion practice in preparation for the fall practice period. Geshe Chekawa, also listed Eighteen Don’ts as part of the root text ‘Training the Mind in Seven Points.’