Home Buddhism Introduction I was thinking..... Namu Ho Mandala SEEING Chapter Seven: The Lotus Sutra Chapter Two: The Lotus Sutra Chapter 16: The Lotus Sutra Daily Gatha DAILY PRACTICE WATER OFFERING GATHA FLOWER OFFERING GATHA FRUIT OFFERING GATHA GATHA FOR CANDLE LIGHTING INCENSE OFFERING GATHA SHARING OF MERIT GATHA REFUGE GATHA ON HEARING THE BELL MEDITATION GATHA AUTUMN GATHA THE TEN PARAMITAS TRIPLE REFUGE PRECEPT MEDITATION EXTENDED BODHISATTVA VOW THE FIVE BALAS Kannon Sadhana EYE OPENING CEREMONY THE HIGH KING AVALOKITESHVARA SUTRA Old Risu ON SHAKYAMUNI'S NIRVANA "Haiku" Tea - Caffeine - Practice CALENDAR Gatha of Sorrow GATHA OF BECOMING Master Rev. Dokyo Chozen Risu Words for the Path of the Compassionate Lotus Virtual Buddhist Temple Gate

Compassionate Lotus Buddhist Practice Book Buddhism Introduction Things are always changing. Nothing stays put in one spot forever. We live, we grow, we die. Hopefully along the way our actions are mainly positive and we gain some amount of wisdom and common sense. Everyone's path is different, just as it should be, for we're all unique individuals. Between the many Buddhist sects there is all too often conflict over doctrinal issues, dress, the role of the ministers/priests/monks, which Buddha or Bodhisattva is most paramount, what rituals and chants are best, etc. At the end of the day, all Buddhists are just that, Buddhists. We are all fellow travelers along the Path. All sects have their own unique, beautiful, and meaningful elements. Too many times we tend to forget this and become entrenched in our own little world of "this is my sect," "this is how things are," "this is how things must stay," and "don't pollute my sect with your foreign and heretical ideas." How silly of us to act that way. We are all Buddhists, traveling to the same ultimate goal, just getting there by differing routes, and at differing speeds. Why then should we be so rigid as to be bound by the constraints of sectarian boundaries? It is quite clear that we should be more open, tolerant, and compassionate in this sense. What then can we do to get past such a seemingly formidable barrier? The answer is as simple as it is complex, a coming together of Buddhist philosophies, texts, rituals, prayers, etc. into one great synthesis. This stream of Buddhism is the one. That stream of Buddhism is the one. Nonsense! All streams empty into the same ocean and all begin with the same rain of Dharma. Between each stream is much common ground. On that ground can be built a wonderful house of compassion and understanding. That starting ground for us is the School of the Compassionate Lotus, the great Middle Path. Here we work to bring together the best of all paths, be they Jodo, Zen, Nichiren, Tendai, etc. It may at first sound daunting and confusing but it does actually blend in beautiful harmony eliminating the lines of sects and making use of the beauty depth of all. So it is not strange for us to say study the Lotus Sutra and the Shin sutras at the same time while making use of koans, walking meditation, and chanting to Tara. The permutations are endless and wonderful. Whatever comes of all of this will come or it will not. For myself and my student though this path will continue and will always be growing fresh blossoms. We are always happy to answer questions and letters. I do not claim that we will always have an answer for we ourselves are also learning from day to day. Please feel free to contact the Temple at any time. The door is always open and the teapot filled. Rev. Tasogare Shinju, The Temple of the Thousand Swallows Write Sensei at this Link | "Mail Bag" "A single piece of thread is not useful, until we make a beautiful cloth with it. So each single school of Buddhism is meaningful as part of the overall religious life". - Shunryu Suzuki. "one person is all people, all people are one person, one practice is all practices, all practices are one practice" - Ryonin (1073 - 1132) A Quote From Shantideva The Way of the Bodhisattva All these branches of the Doctrine, The Powerful Lord expounded for the sake of wisdom. Therefore they must generate this wisdom, who wish to have an end to suffering. I was thinking..... ....tonight about something unimportant and remembered a very old joke from a philosophy class. "Nietzche wrens sit in trees screaming, 'Kant! Kant.'" As odd as my mind is I began to think, "what an interesting piece of Dharma in a seemingly meaningless joke." It would be so easy to turn it about to, "a Buddhist student was stuck out on a limb screaming, Can't! Can't!" I told you my mind was strange. The philospohy student used Friedrich Nietzsche as a hammer to explain and demolish Immanuel Kant; incredible. In the same way a Buddhist student can carry his studies to a certain point and then gets stuck. Instead of asking for help it seems much easier to just scream, "I can't!" The point is "he can't what?" He can't understand his studies intellectually, he can't ask for help because he might feel stupid, he can't ask his teacher for help for fear of feeling foolish, he can't understand any of his fears at all; what exactly is it? It is probably all of the above and more and basically it is the fear of damage to his own ego, his own sense of self worth, and pride. Everyone of us is basically uninformed but not stupid. We just learn at different speeds and in different ways. So Just slow down. Have a cup of tea. Relax. You don't understand everything overnight. It's OK!!!! A tortoise is no more stupid than a hare just because it is slower or takes a different route. It's never foolish to ask for help or clarification when studying or practicing. That's what teachers and fellow students are for. Even teachers don't know it all, let alone remember it all. If your teacher is a good one they will be the first to admit this. And a good teacher will never belittle you but guide you as best he can along the path at your own speed. After all they were students once too and indeed they still are all their lives. Namu Ho Mandala Meaning It is the single character in Japanese that denotes both the Dharma and Law. So it stands for both the Sutra of the Lotus Flower of the Wonderful Law and also includes the Dharma (Law+Dharma). I have surround that with Enso the absolute, true reality, and enlightenment. So when you put the three together you get the Law and the Dharma total and absolute lading to enlightenment. SEEING Sit facing away from a window. Now, look out the window without turning around. Then look back in the window without turning around. You can see yourself sitting facing a wall, while looking out, then back in a window again and again. It's very funny if you think about it, silly as can be. All the time the wall is before you, and yet there you are, seeing yourself looking in and out a myriad of windows. The thing to do then is to stop at that very moment, you see yourself looking in and out the window. Just stop. Throw open the window and fly away with that single instant of perfect vision. No wondering what you were looking at. No wondering why you were looking. No trying to explain what you saw. All there was, was you yourself, seeing yourself as you really are, nothing more. No longer inside the window, nor outside the window. No more need to look either way. You are you, right where you are, inside and out all the same. There is a rabbit looking out the window, And a turtle looking in. I think perhaps That a chimp will open the door first. I wonder, if I were a bird, would my tail get caught, should the window suddenly slam shut; uh oh !!!!! All our love and metta, T.S., Nita, and the 8 cat zombies Chapter Seven: The Lotus Sutra After my extinction there will also be disciples of mine who, not hearing this sutra (Lotus Sutra), nor knowing nor apprehending the course which bodhisattvas pursue, will by their own merits conceive the idea of extinction and enter (what they think is) nirvana. (But) in other domains (wherever they may go) I shall (still) be Buddha though under different names. These people, though they conceive the idea of extinction and enter (what they call) nirvana, yet in those lands will seek after the Buddha-wisdom and succeed in hearing this sutra. Only by the Buddha-vehicle will they attain (real) extinction. There is no other vehicle except the tactful teachings of the Tathagata. Bhikshus! If the Tathagata himself knows the time of nirvana has arrived and the assembly is pure, firm in faith and discernment, penetrated with the Law of the Void, profound in meditation, then he will gather together all the bodhisattvas and sravakas to preach this sutra to them. In the world there is no second vehicle to attain extinction; there is only the One Buddha-vehicle for attaining extinction. Know, bhikshus! The tact of the Tathagata reaches deeply into the natures of all living beings and knows only that they are bent on the pleasures of trifling things and deeply attached to the five desires. For the sake of these he preaches nirvana. If they hear it, they will receive it in faith. Dharma Selection - T.S. Chapter Two: The Lotus Sutra At this time the World-honored One serenely arose from meditation and addressed Shariputra: The wisdom of all the Buddhas is infinitely profound and immeasureable. The portal to this wisdom is difficult to understand and difficult to enter. Neither men of learning nor men of realization are able to comprehend it. The reason is this. The Buddha has carried out numerous austerities under many hundred thousand myriads of kotis of Buddhas. He devoted himself to these practices so valiantly and untiringly that his name is universally known. He realizes the profound, unparalleled law and preaches it according to people's capacity, yet his intention is very difficult to understand. Shariputra, ever since I attained Buddhahood I have widely expounded my teachings through many stories of past relationships and parables, and by countless means have led many people to renounce all their attachments. The reason for this is that the Tathagata is possessed of both means and perfect wisdom. Shariputra, the wisdom of the Tathagata is all-encompassing and profound. His mercy is infinite, and his teaching knows no bounds. Endowed with power, fearlessness, concentration, freedom (from karma and desires) and capacity to meditate, he dwells in the boundless and awakes to the never before realized law. Shariputra, the Tathagata has the power to perceive which among the various teachings (is suited to his audience), to teach the teachings in a skillful way, and to gladden the hearts of people with warm and tender words. That is to say, Shariputra, the Buddha has realized the infinite, boundless and unparalleled law. Shariputra, I will say no more because that which the Buddha has achieved is the rarest and most difficult law to comprehend. The true entity of all phenomena can only be understood and shared between Buddhas. This reality consists of the appearance, nature, entity, power, influence, inherent cause, relation, latent effect, manifest effect, and consistency from beginning to end. Dharma Selection - T.S. Chapter 16: The Lotus Sutra At this time the Buddha addressed the bodhisattvas and all the multitude: "Men of devout faith, believe and understand the true words of the Tathagata." Again the Buddha addressed the people: "Believe and understand the true words of the Tathagata." Once more the Buddha addressed the multitude: "Believe and understand the true words of the Tathagata." At this time the bodhisattvas and the multitude, beginning with Miroku, pressed their palms together and said: "World-honored One, our only wish is that you teach us. Certainly they will believe the Buddha's words." Thus he spoke three times, repeating the words, "Our only wish is that you teach us. Certainly we will believe the Buddha's words." When the World-honored One saw that the bodhisattvas repeated their petition three times and more without ceasing, he addressed them: "Listen well and hear the Tathagata's secret and his mystic power." All gods, men and ashura of this world believe that after leaving this place of the Shakyas, Shakyamuni Buddha seated himself at the place of revelation not far from the city of Gaya and attained supreme enlightenment. However, men of devout faith, the time is limitless and boundless-a hundred thousand, ten thousand, hundred thousand, nayutta aeons-since I in fact attained Buddhahood." "Suppose there is one who reduces five hundred, thousand, ten thousand, hundred thousand, nayuta, asogi major world systems into particles of dust and takes them all to the east, dropping one particle each time he transverses five hundred, thousand, ten thousand, hundred thousand, nayuta, asogi worlds. Suppose he continues traveling eastward in this way, until he has finished dropping all the particles. Men of devout faith, what is your opinion? Can the number of all those worlds be imagined or calculated?" Bodhisattva Miroku and the others said to Buddha, "World-honored One, those worlds are infinite and boundless. They are beyond calculation. They exceed the power of of the imagination. Neither men of learning nor men of realization even with their illusion-free wisdom could imagine or calculate the number. Although we are now at the stage where we will never backslide in faith, we are totally incapable of comprehending this. World-honored One, these worlds are infinite and boundless." Then the Buddha addressed the great bodhisattvas: "Now, men of devout faith, I clearly proclaim to you. Suppose all these worlds, whether they received a particle or not, are once more reduced to dust. Let one particle represent one aeon. Then the time which has passed since I attained Buddhahood surpasses this by one hundred, thousand, ten thousand, hundred thousand, nayuta, asogi aeons." "Ever since then I have been constantly in this world, expounding the Law and spreading its teachings. Also I have led and benefited people in one hundred, thousand, ten thousand, hundred thousand, nayuta, asogi other worlds." "Men of devout faith, during this time I taught people about Nento Buddha and others, saying that I would end all sufferings and pass away. All this I did through different methods of teaching that were fitted to the capacity of the people." "Men of devout faith, when people came to me, I perceived with the eyes of a Buddha the degree of their faith and other qualities. Depending upon whether their capacities were keen or dull, I made my appearance, teaching in many different worlds, using different names, and explaining how long a period my teachings would be efficacious. On other occasions when I made my advent, I told the people that I would soon enter nirvana, and I employed many methods to expound the wonderful teachings and caused the people to be gladdened in their hearts." "Men of devout faith, I, the Tathagata, observed that the people delighted in my inferior teachings and were meager in virtue and weighted down by defilement. Therefore I taught them that I had renounced the world and later attained enlightenment. But in truth I taught them that I had renounced the world in my youth and attained enlightenment. But in truth the time since I attained Buddhahood is a tremendously long period I have already revealed. This was only an expedient I used to teach the people and cause them to enter on the path to Buddhahood." "Men of devout faith, the sutras which the Tathagata expounded are all for the purpose of saving people from their sufferings. Sometimes I spoke of myself, sometimes of others; sometimes I presented myself, sometimes others; sometimes I showed my own actions, sometimes those of others." " ALL MY DOCTRINES ARE TRUE AND NONE ARE FALSE." "The reason is that the Tathagata perceives that the true aspect of the threefold world exactly as it is. There is no ebb and flow of birth and death, nor life in this world and later extinction. It is neither substantial nor empty, neither consistent nor diverse. Nor is it what those who dwell in the threefold world perceive it to be. All things the Tathagata sees clearly and without error." "People have different natures, differing desires, differing modes of behavior, and differing ideas and outlooks. Therefore, out of my desire to plant the seeds of enlightenment in their hearts, I have taught them various teachings through stories of past relationship, parables and other sayings. This practice proper to a Buddha I have continued unceasingly." "Since I attained Buddhahood, an unimaginably long period has passed. The length of my life is infinite aeons. My life has always existed, and shall never end. Men of devout faith, once I also practiced the bodhisattva austerities, and the life which I then acquired has yet to be exhausted. My life will last yet twice as many aeons from now. Although I never really pass away, I predict my own death. With this means, the Tathagata teaches the people." "The reason is this. If the Buddha remains in the world too long, those people with shallow virtue will not be able to accumulate the good fortune necessary to attain enlightenment. They will fall into poverty and debasement. Greedy with the five desires, they will be caught in the snares of deluded thoughts and ideas. By seeing the Tathagata constantly present and undying in this world, they will become arrogant and selfish and will neglect their practice of Buddhism. They will fail to realize how difficult it is to meet the Tathagata and will feel no reverence for him." "As an expedient, therefore, the Tathagata speaks to the monks saying,'You should know that it is a rare thing to live at a time when a Buddha appears in the world.' The reason is that even after the lapse of the infinite, hundred, thousand, ten thousand, hundred thousand aeons, some of the men of little virtue may chance to see a Buddha, but others may not. Therefore I tell them, 'Monks, it is rare that one may see the Tathagata.' When the people hear these words, they are sure to realize how rare it is to see a Buddha and then they will yearn and thirst for him. In this way they will plant the cause of enlightenment in their hearts. Therefore the Tathagata announces his own death even though he does not really become extinct." "You men of devout faith, any law of any Buddha is always like this. Since the Buddha reveals laws in order to save people, all of them are true and none are false." "Imagine a wise and skilled physician who can compound medicines to cure any disease. He has many sons, perhaps ten, twenty, or even a hundred. He goes off to a distant land, to see to some matter." "Later the children drink some kind of poison that makes them wild with pain, and they fall writhing to the ground." "At this moment the father comes back to his home and finds that his children have drunk poison. Some are out of their minds, while others are not. Seeing their father from afar, are all filled with joy and kneel down to entreat him, saying, 'How fine that you have returned safely! We are stupid and by mistake drank some poison. We beg you to cure us and let us live longer." "The father, seeing his children suffering like this, follows various prescriptions. Gathering fine medicinal herbs that are perfect in color, fragrance and flavor, he grinds, sifts and mixes them together. Giving a dose of these to his children, he tells them, 'This highly beneficial medicine is perfect in color, fragrance and flavor. Take it, and you will quickly be relieved of your sufferings and will be freed of all distress." "Those children who have not lost their senses can see that the beneficial medicine is good both in color and fragrance, so they take it immediately and are completely cured of their sickness. Those who are out of their minds are equally delighted to see their father and beg him to cure their sickness, but when they are given the medicine, they refuse to take it." "This is because the poison has penetrated deeply, causing them to lose their minds. Therefore they think that the medicine will not taste good in spite of its fine color and fragrance. Then the father thinks, 'My poor children! The poison has attacked them and completely deranged their minds. Although they are happy to see me and ask me to cure them, they refuse to take this fine medicine I offer them. Now I must use some other means to get them to take it.' So he tells them this: 'Children listen. I am now old and weak. My life is nearing an its end. I leave this good medicine here for you now. You should take it an not worry that it will not cure you.' So instructing them, he again goes off to another land, where he sends a messenger home to announce, 'Your father is dead.' "Hearing that their father has deserted them and died, the sons are overcome by anguish and reflect, 'If our father were alive, he would have pity on us and protect us, but now he has forsaken us and died in some faraway land. We are now mere orphans with no one to rely on.' In their ceaseless grief, they finally awaken. They realize that the medicine actually does possess the excellent color, fragrance, and flavor, and so they take it and are healed of all the poison. The father hearing that his children are cured, returns home, and appears to them all." "Now, men of devout faith, what do you think about this? Can anyone say that this excellent physician is guilty of lying?" "No World-honored One." Then the Buddha spoke saying: "It is the same with me. The time is limitless-a hundred, thousand, ten thousand, hundred thousand, nayuta, asogi aeons-since I attained Buddhahood. For the sake of the people I have used these expedient means, telling of my own passing. But no one can reasonably accuse me of lying." At that time the World-honored One, desiring to emphasize this teaching once more, spoke in verse. Since I attained Buddhahood countless aeons have passed, a hundred, thousand, ten thousand, hundred thousand, nayuta, asogi aeons. I have taught the Law continuously during those countless aeons and caused countless millions to enter on the road to Buddhahood. I let the people witness my nirvana as a means to save them, but in truth I do not die, I am always here, teaching the Law. I am here always, yet because of my mystic powers the deluded people cannot see me, even when I am close by. When the people witness my passing, they pay widespread reverence to my relics. All of them harbor thoughts of yearning, and in their hearts a thirst for me is born. When they become truely faithful, honest and upright, gentle in mind, willing to give their lives to do so, then I and the assembly of monks appear together on Eagle Peak. Then I tell the people That I am always here, never dying, that I seem at times to live, at times to die; merely as an expedient means. If there are those in other worlds Who are reverent and sincere in faith, Among them I also teach the highest Law of all. But you refuse to heed my words, and insist that I die. I see the mass of people drowned in a sea of woe, and for that reason I do not show myself, causing them to thirst for me. When their hearts commence to yearn, I appear at once and teach the Law. Such are my mystic powers. For innumerable kotis of aeons I have always been on Eagle Peak and I have lived in various other lands. When men witness the end of an aeon and all is consumed in a great fire, this, my land, remains safe and unharmed, constantly filled, with gods and men. The halls and palaces in its gardens and groves are adorned with all kinds of gems. Precious trees bear plentiful flowers and fruit and the people there are happy and at ease. The gods strike heavenly drums, making a ceaseless symphony of sound. A rain of white mandara blossoms Scatters over the Buddha and the people. My pure land is indestructible, yet men see it as consumed in fire, filled with sorrow, fear, and woe, a place of countless troubles. These people with their various crimes, because of the effects of their evil deeds, will never hear the name of the Three Treasures, Though countless aeons go by. But those who follow meritorious ways, who are gentle, peaceful and upright, all of them will see me here in person, teaching the Law. At times I will teach these people the immeasureable length of the Buddha's life, and to those who see me only after a long while I will explain how difficult it is to meet the Buddha. Such is the power of my wisdom that it illuminates infinitely far. This life that endures for countless aeons I gained as a result of lengthy practice. You, men of wisdom, rid yourself of all doubts about this! Cut them off once and for all. The Buddha's words are true, not false. He is like the skilled physician using some device to cure his deluded children. He lives but tells them he has died. No one can call his teaching false. I am the father of this world, Saving those who are suffering and afflicted. This is my constant thought: how I can cause all living beings to gain entry to the highest Way and quickly attain Buddhahood. The last two chapters of the Lotus Sutra point out that all Dharmas are just one Dharma and that all Paths are just part of the Buddha-path. - Dharma Selection, T.S. The Threefold Lotus Sutra Kosei Publishing Co. Namu Myoho Renge Kyo Adoration to the Sublime Law of the Lotus of the Perfect Truth Daily Gatha from Master Dokyo Chozen Omoiyari Ga Aru Hokke Shu Hear Buddha See Buddha Touch Buddha Smell Buddha Speak Buddha Sleep Buddha Wake Buddha Die Buddha Live Buddha DAILY PRACTICE Bow to altar 3 times. WATER OFFERING GATHA Like the cleansing power of this water Let my meditation clear my mind Of the poisons of delusion, greed, and anger To be replace by compassion for all living beings, And clamness, clarity, and purity of mind. (offer water) FLOWER OFFERING GATHA The beauty and fragrance of flowers Shows me not only the great beauty In the world each day and the Beauty of the Dharma but Also the impermanence that accompanies it, Aware that time is fleeting and Each moment is prescious and beautiful. (offer flowers) FRUIT OFFERING GATHA May this fruit serve to remind me/us Of the fruit of enlightenment That lies at the end of the Path. Let my practice bear fruit each day And let each action I take this day Have the effect of spreading The Dharma. (offer fruit, rice, or other food) GATHA FOR CANDLE LIGHTING (recited while lighting candles) As I light these candles With calmness and awareness, I sense the light of wisdom From the myriad Buddhas and Bodhisattvas filling the world with peace and happiness. INCENSE OFFERING GATHA (recited while lighting incense) As I bring light to release the Inner beauty of the incense Let me bring that same thought to my own life Bringing the light of the Dharma To release me from samsara. SHARING OF MERIT GATHA As I live according to the precepts, Practicing awareness and compassion, May all the merit of this day be shared With all the sentient beings who enrich the earth With their presence and guidance They so freely provide in return. REFUGE I take refuge in the Buddha, Whose perfect wisdom lights my path in this world. I take refuge in the Dharma, The way of compassion and caring. I take refuge in the Sangha, Who share the way of mindfulness and tolerence towards all sentient beings. (CHANT) Namu Ho Namu Ho Namu Ho (Ringing of the bell 3 x 3, three times each for the Buddha, the Dharma, and the Sangha) GATHA ON HEARING THE BELL Hearing the bell my awarness is Awakened in all directions. The Buddha's voice in each chiming Calling me to open my mind and heart To eradicating all suffering in this world And bring all sentient beings to enlightenment. (5-15 minutes of meditation as time allows at a minimum) MEDITATION GATHA As I sit for meditation I see no form, I sense no mind. May stillness, peace, And compassion guide me. (chanting: A brief note. This can easily be changed to any number of chants bearing in mind the focus desired for your practice, be it Om Mani Padme Hum, Om Ah Hung, Namu Ho, Namu Amida Butsu, Nam myoho renge kyo, etc. chanting length is also optional.) By the Compassion of the Triple Gem, All beings near and far, May this dedication be assisted by The myriad Buddhas and Bodhisattvas (chanting 3 x 3 chosen chant) (Closing of the shrine or altar after practice making sure candles re fully out if used) Bow to altar three time Ring bell 3 x 3 to close practice Notes: Flowers need not be replaced each day and artificial flowers may also be used. This daily practice is not set in stone and can be ammended or added to as the instance requires or the amount of time available shrinks or expands. Food offerings also vary. In my own practice I use both rice and fruit. Some people prefer other items as well. This I feel is a personal choice. You will also note that no particular style of meditation is stated. This too is up to the personal choice of the person in their daily practice. There are many forms, each with their own merits, and each being better suited for some people than for others.) The end of the Daily Practice AUTUMN GATHA As I enter the Autumn of my being I have become aware of all around me. Leaves mature and fall, Flowers fade and die, Crops are harvested, And I enter the next stage of my own development, Maturing and growing as I die and enter The Pure Lands of the Buddhas And put into practice the vows of the Bodhisattvas. MEDITATION GATHA As I sit for meditation, I see no form, I sense no mind. May stillness, peace, And compassion guide me. GATHA ON HEARING THE BELL Hearing the bell my awareness is Awakened in all directions, The Buddha's voice in each chiming Calling me to open my mind and heart To eradicating all suffering in this world And bring all sentient beings to enlightenment. GATHA FOR CANDLE LIGHTING As I light these candles, With calmness and awareness, I sense the light of wisdom From the myriad Buddhas and Bodhisattvas Filling the world with peace and happiness. THE TEN PARAMITAS 1. Generosity 2. Discipline 3. Patience 4. Exertion 5. Meditation 6. Wisdom 7. Right Method 8. Vow 9. Manifestation of the Ten Powers 10. Comprehension of the Truth of All dharmas TRIPLE REFUGE I take refuge in the Buddha, Whose perfect wisdom lights my path in this world. I take refuge in the Dharma, The way of compassion and caring. I take refuge in the Sangha, Who share the way of mindfulness and tolerance towards all sentient beings. PRECEPT DEDICATION MEDITATION by Shantideva May all beings everywhere, Plauged by sufferings of body and mind, Obtain an ocean of happiness and joy. By virtue of my merits, May no living creature suffer, Commit evil or ever fall ill. May no one be afraid or belittled, With a mind weighed down by depresion. May the blind see forms, And the deaf hear sounds. May those whose bodies are worn with toil Be restored on finding repose. May the naked find clothing, The hungry find food. May the thirsty find water, and deliscious drinks. May the poor find wealth, Those weak with sorrow find joy. May the forlorn find hope, Constant happiness and properity. May there be timely rains And bountiful harvests. May all medicines be effective And wholesome prayers bear fruit. May all who are sick and ill Quickly be freed from their ailments. Whatever diseases are in the world, May they never come again. May the frightened cease to be afraid And those bound be freed. May the powerless find power And may people think of benefitting each other. EXTENDED BODHISATTVA VOW 1. Not to kill. 2. Not to steal. 3. Not to engage in hurtful sexual practice. 4. Not to lie or spread mistruths. 5. Not to use to excess intoxicants of any type and never to indulge in illegal drug use. 6. In order to befriend and serve many beings I vow that my life will declare the Dharma. 7. In order to befriend and serve many beings I vow to be mindful of the myriad Buddhas in all that I do. 8. In order to befriend and serve many beings I vow to be strong in compassion. 9. In order to befriend and serve many beings I vow I will open my eyes to all suffering. 10. In order to befriend and serve many beings I vow to abandon fame and gain. 11. In order to befriend and serve many beings I vow not to feed anger. 12. In order to befriend and serve many beings I vow to go unarmed in the world. 13. In order to befriend and serve many beings I vow to support the work of those who do the work of the myriad Buddhas. 14. In order to befriend and serve many sentient beings I vow to practice right livelihood. 15. In order to befriend and serve many beings I vow to open myself to grace. 16. In order to befriend and serve many beings I vow not to distort the purposes and practice of the Dharma. 17. In order to befriend and serve many beings I vow not to misuse power or position. 18. In order to befroend and serve many beings I vow to teach with true understanding. 19. In order to befriend and serve many beings I vow not to speak from spite. 20. In order to befriend and serve many beings I vow to act to set all sentient creatures free. 21. In order to befriend and serve many beings I vow not to act from vengeance. 22. In order to befriend and serve many beings I vow to accept the Dharma and not to neglect to do so through pride or arrogance. 23. In order to befriend and serve many beings I vow not to give improper teachings out of pride or arrogance. 24. In order to befriend and serve many beings I vow to devote myself to realizing my true Buddha nature. 25. In order to befriend and serve many beings I vow to act properly withing our school. 26. In order to befriend and serve many beings I vow not to accept money for personal gain. 27. In order to befriend and serve many beings I vow not to accept personal invitations at the expense of the sangha. 28. In order to befriend and serve many beings I vow not to make invitations to other clerics at the expense of the sangha. 29. In order to befriend and serve many beings I vow not to use improper means to secure what one needs to live. 30. In order to befriend and serve many beings I vow not to exert bad influence over the laity of the sangha. 31. In order to befriend and serve many beings I vow not to sell or redeem what has been stolen from the Triple Treasure. 32. In order to befriend and serve many beings I vow not to cause injury to sentient beings. 33. In order to befriend and serve many beings I vow not to be swayed by worldly fascinations. 34. In order to befriend and serve many beings I vow not to stray from the True Wisdom for even a moment. 35. In order to befriend and serve many beings I vow to make and keep resolves. 36. In order to befriend and serve many beings I vow to keep the precepts. 37. In order to befriend and serve many beings I vow not to overlook my vows and ignore danger when traveling. 38. In order to befriend and serve many beings I vow to observe proper respect for age and authority. 39. In order to befriend and serve many beings I vow to apply myself to the well being of others. 40. In order to befriend and serve many beings I vow not to withold the precepts from all deserving beings. 41. In order to befriend and serve many beings I vow not to perform ordinations for personal profit. 42. In order to befriend and serve many beings I vow not to expound the Dharma to the intractable. 43. In order to befriend and serve many beings I vow not to accept money for personal gain. 44. In order to befriend and serve many beings I vow to make offerings for the scriptures. 45. In order to befriend and serve many beings I vow to lead all sentient beings to turn their hearts around. 46. In order to befriend and serve many beings I vow to teach the dharma within the precepts. 47. In order to befriend and serve many beings I vow not to create laws that hinder the Dharma. 48. In order to befriend and serve many beings I vow not to commit acts that interfere with the Dharma. THE FIVE BALAS I vow to cultivate the five Balas: 1. The power of faith. 2. The power of exertion. 3. The power of mindfulness. 4. The practice of meditation. 5. The power of wisdom. Kannon Sadhana I take refuge in the myriad Buddhas. I take refuge in the unerring Dharma. I take refuge in the Sangha. May the enlightened minds of the myriad Buddhas And Bodhisattvas guide us As we seek enlightenment for all sentient beings. May the Bodhi-mind, spread forth like the moon, Across the numberless worlds and infinite space. Kannon, She Who Hears the Cries of the World May your holy deeds without number Be an inspiration to all sentient beings. So pure are her vows That her light shines into every corner of every universe. This great Bodhisattva from her own golden lips Pronounced that she will never accept enlightenment Until she has helped all others to that state before her. Her beauty outshining the suns of myriad worlds, Her eyes as bright as the moons of limitless universes, Her comforting hands softer than a cloud, And her smile spreading joy and contentment To every corner of limitless universes. Oh Kannon, We pray for your presence As we slowly walk upon the Path, Following in the footsteps Of the myriad Buddhas and Bodhisattvas, Of our past teachers and ancestors, Illuminating the darkness in all directions. For as long as there are sentient beings Striving to help each other Towards enlightenment And bring peace to all worlds May you continue to watch over us And assist us until the end of time. With reverence we take refuge In the wisdom and compassion of Kannon, She Who Hears the Cries of the World Sees all sentient beings And guides them to enlightenment Following in the footsteps of the Buddha, Spreading fragrant Dharma flowers, To each member of the Sangha. In blind ignorance we have lived our lives And this we confess freely. Thus we seek the compassion And wisdom of Kannon To lift the darkness from our hearts, eyes, and minds. In its place may you leave us rejoicing In the light of the Dharma as it Fills our hearts, shines from our eyes, And becomes our hearts. Then let us all move happily together To turn the Wheel of the Dharma Spreading peace and tranquility To innumerable worlds. To this goal we dedicate ourselves And pledge to uphold the Bodhisattva Vow, Working joyfully For the enlightenment of all sentient beings. In her perfect presence We pay reverence and call upon her name, Namu Kannon Bodhisattva, For those who need her compassionate aide And shinning example. In her great compassion, Enshrouded in perfect wisdom, Bestowing great blessings And merit without bounds, We gassho in great reverence. EYE OPENING CEREMONY (For mandalas and statues) May the enlightened minds of the myriad Buddhas And Bodhisattvas guide us As we seek enlightenment for all sentient beings. May the Bodhi-mind, spread forth like the moon, Across the numberless worlds and infinite space. To the myriad Buddhas and Bodhisattvas We pay reverence and bow to show our profound respect. May our acts be guided by their examples And may they sanction this effort. We welcome all those who praise and uphold the Dharma Crossing all sectarian lines and respecting all paths. Let compassion and tolerence guide our efforts In our quest for all to be equal in the eyes of the Dharma. In the name of the Triple Gem, The Buddha, the Dharma, and the Sangha (chant Namu Ho three times) 2. Consecration (the priest or layman paces the mandal or statue in place). Let the myriad Buddhas and Bodhisattvas Observe this act and participate in its installation. (with dorje touch the center of the mandala or in the case of statues the position of the wisdom eye; if a dorje is bi available use the right index finger. Then ring the handbell three x three. One triple ringing for each of the Triple Gems: the Buddha, the Dharma, and the Sangha). 3. Dedication With all the Buddhas and Bodhisattvas here to witness and assist, spreading their blessings, we dedicate this (Great Mandala/ Statue of _________) to the service of the eternal and complete Dharma. May its presence in this place help to guide us along the Path. Let us remember the words of Shakyamuni that all of his teachings were truth and none of them false. In all of our practices may that Truth of the Dharma be our guiding light. 4. Vows We take refuge in the Triple Gem of Buddha, Dharma, and Sangha. We vow to respect the limitless teachings and study them with reverence and respect. We vow to seek enlightenment for all sentient beings no matter how many kalpas this may take. We vow to do all this in the spirit of Compassionate Action. 2003 ---Tasogare Shinju THE HIGH KING AVALOKITESHVARA SUTRA This is an interesting sutra dated between (907-960) from China. Written during the reign of King High Pleasure of the Kingdom of Hsiang. Enjoy. It was one of the last things that Master Dokyo Chozen was reading before his death. Always on the prowl for knowledge. Homage to Avalokiteshvara Bodhisattva ! Namo Buddhaya, Namo Dharmaya, Namo Sanghaya. An afinity with the Pure Lands Opens the Dharma doors. By engaging permanence, bliss, identity, and purity, one is blessed with the Dharma. Namo Maha Prajna Paramita, a great spiritual mantra. Namo Maha Prajna Paramita, a great wisdom mantra. Namo Maha Prakna Paramita, a supreme mantra. Namo Maha Prajna Paramita, and unequalled mantra. Namo the Pure Light Secret Buddha, the Dharma Treasury Buddha, the Tranquil King Buddha with Lion's roar and divine speed, the Sumeru Light King Buddha announced by Buddha, the Dharma Protector Buddha, the Vajra Treasury Roaming Lion Buddha, the Prescious Victory Buddha, the Supernatural Power Buddha, the Medicine Crystal Light King Buddha, the Seven Past Buddhas, the Future Thousand Buddhas of the fortunate eon, the Fifteen Hundred Buddhas, the Fifteen Thousand Buddhas, the Five Hundred Flower Victory Buddhas, the Hundred Billion Vajraa Treasury Buddhas, and the Fixed Light Buddha. The Buddhas of Six Directions: To the East the Prescious Light Moon Palace Venerable Wonderful Voice King Buddha, To the South the Tree-Root Flower King Buddha, To the West the Spiritual Power Flower Blazing King Buddha, To the North the Moon Palace Purity Buddha, Above, the countless Vigor Jewel Crown Buddhas, Below, the Tranquil Moon Sound King Buddha. All the countless Buddhas, Many Jewels Buddha, Shakyamuni Buddha, Maitreya Buddha, Amitabha Buddha. All the beings in the Central Realm, and those in the Pure Lands, while moving upon the Earth, and through the Heavans, shower limitless compassion upon all living beings, affording them equanimity and peace, that they might cultivate day and night. By constantly invoking this sutra, one is liberated from the suffering of birth and death, and freed from all the many kinds of suffering. Namo the great wisdom Avalokiteshvara, the observant Avalokiteshvara, the noble Avalokiteshvara, the expansively-minded Avalokiteshvara, the Medicine King Bodhisattva, the Supreme Medicine Bodhisattva, Manjusri Bodhisattva, Samantabadhra Bodhisattva, Akasagharbha Bodhisattva, Ksitigarbha Bodhisattva, the billions of Clear Cool Treasure Mountain Bodhisattvas, the Universal Light Venerable King Tathagata Bodhisattva. Chanting this sutra continually, the Seven World-Honored Buddhas recite this mantra: Lee poh lee poh de, kyo ho kyo ho deh, toh loh nee deh, nee ah la deh, pee lee nee deh, mo ho kya deh, jun len chan deh, so ha (Repeat this mantra 7 times) All the transformed bodies of Avalokiteshvara and all the Bodhisattvas have vowed to liberate every being in samsara, and to cleanse all sufferings when called upon. One who has nondual faith in Buddha will be greatly blessed with guidance. By keeping intact the root of virtue, one will be able to practice this, and with one thousand recitations, the practice blends into one's mindstream. Then one remains unharmed through fire or weapons, and anger is transformed into happiness. Even for those who are left for dead, return thereby to life. One must not doubt this, for it is the word of Buddha. The High King Avalokiteshvara in truth removing all obstacles. Even in the most grave plight one is saved from death. This is the truth all Buddhas announce, therefore pay them homage. By reciting this sutra one thousand times, one purifies the most negative of karmas. Those fortunate ones endowed with indestructible faith, are to always uphold this sutra. Pay homage to the Eight Mahasattvas: Namo Mahasattva Avalokiteshvara, Namo Mahasattva Maitreya, Namo Mahasattva Akasagarbha, Namo Mahasattva Samantabhadra, Namo Mahasattva Vajrapani, Namo Mahasattva Manjusri, Namo Mahasattva Hindrance-Removing-Bodhisattva, Namo Mahasattva Ksitigarbha, Namo all Bodhisattvas and Mahasattvas. May this practice serve to benefit each and every sentient being. Having performed one thousand recitations, the most serious transgressions are altogether purified. An interesting sutra. Obviously intended as a purification text, through using the mantra and faith in the healing powers of the Mahasattvas and Bodhisattvas. Some of it is used just to magnify our vison and show the limitless range of Buddhas and Bodhisattvas. It also ties in with Avalokiteshvara's vows to spread wisdom (prajna) and compassion. Included are his vows to save all sentient beings from suffering. As a sutra of thankfulness to the Bodhisattva Avalokiteshvara, Kuan Yin, or Kannon I think it is a wonderful later piece. One thousand recitations was likely selected as just a good round number signifying the infinite, that we should pay thanks each day. By spreading compassion and wisdom of the Bodhisattva we move ourselves further along the Path to saving all sentient beings. - Rev. Tasogare Shinju, The Temple of the Thousand Swallows The Diamond Sutra Thus shall you think of this fleeting world; A star at dawn, a bubble in the stream; A flash of lightning in a summer cloud, A flickering lamp, a phantom, And a dream. Dharma Selection, TS A Quote From The Digha Nikaya Put away all hindrances, let your mind full of love prevade one quarter of the world, and so too the second quarter, and so the third, and so the fourth. And thus the whole wide world, above, below, around and everywhere, altogether continue to prevade with love filled thought, abounding, sublime, beyond measure, free from hatred and ill will. Dharma Selection, TS A Quote From The Dhammapada Live in joy, in love, even among those who hate. Live in joy, in health, even among the afflicted. Live in joy, in peace, even among the troubled. Look within, be still. Free from fear and attachment, know the sweet joy of the Way. Dharma Selection, TS Old Risu One day while Risu and a student were out walking, the student pointed to a small pond and said, "Look at the ducks sensei." Old Risu scratched his head and said, "what ducks?" The student again pointed at the pond and said, "over there." "Where," said old Risu? "On the pond," said the student, raising his voice. "Did you say something," asked sensei? The student groaned and rolled his eyes. "I didn't think so" offered old Risu as he whacked the student with his stick. Hope you enjoy these and understand some as well. Gassho and metta; T. S. ON SHAKYAMUNI'S NIRVANA 1. With wisdom unbounded, Immutable freedom is thus, Pure and subtle of form, Buddha has no limits. 2. His voice is delightful knowledge, Hearing or teaching it, This is liberation of mind, Nothing can measure it. 3. Always seeing the Buddha before me, Hearts desire of sentient beings, Such is truth, Inconceiveable and boundless. 4. The pure rain of teaching, Filling my small teacup, Serenity in the ripples, Drop by drop. 5. Traversing the ocean of liberation, Far reaching and profound, Buddha cuts the waters, And I am filled with joy. 6. Banner of miracles, Snapping smartly in the breeze, Atop Senno Tsubami-ji, Subtle in its movements. 7. Tranquil and radiant, Clouds in the sunlit sky, Thus it seems, Illuminating countless doors. 8. The sounds of enlightenment, Sparkle like the voice of a brook, Clear and incomprable, Manifesting forms without end. 9. Speaking from the blossoming lotus, Confusion removed by silent sound, Neither coming or going, Buddha manifests everywhere. 10. Striding through all worlds, Reaching the far shore, Showing true peace and happiness, Seeing this I rejoice. 11. The lamp of wisdom shines, Serene face of Buddha, In the shade of the bodhi tree. The good eye sees and perceives this. 12. Flinging open all doors of knowledge, The Path lies open and endless. Sound like thunder, Chases clouds from the sky. 13. Freed from darkness and bondage, Sitting at rest among the fully awakened, Sunlight shimmers on the lake, No barriers, unshakeable as a mountain. 14. Always giving aid freely, Revealing the hidden paths, Speaking so all may understand, Great trees spring from these roots. 15. Observing Buddha's perfect actions, I am delighted and fullfilled. A field of blessings for the world. I tend the garden with greater care. 16. Brilliant as polished jade, The unclouded gaze of Buddha, Broad and full of life, Such is his meditation state. 17. With compassion always guiding, Washing away all pain and suffering, His inexhaustible generosity, Showering countless wisdom gems. 18. Giving birth to great resolution and faith, Most pleasing to the inner mind. I am surrounded by light, In an instant of thought. 19. Intoning te great name, Clear as a ringing bell, Dispelling the shadows. Understanding is born. 20. Entering into the greatest of vows, Tilling the soil of growth, Expounding it with one voice, Forever and without end. 21. Emerging from the treasure house, Heart filled with wonders, Ultimatly happy with acceptance, Washing sleep from my eyes. 22. Making offerings to all Buddhas, No longer wearied, My heart is a lotus, In eternal bloom. 23. Gathering the green shoots of teaching, Indestructible and nourishing. Fragrant are the blossoms, That herald their coming. 24. With a child's mind, Entering the realm of radiance, Putting into practice, The true body of thought. -Tasogare Shinju "Haiku" As to theory I really don't have or follow one. I just write or I don't write. For instance for the last two weeks I wrote nothing. Just took a break and put it down. Before that I wrote something near 300 haiku in a month. Most of the time the idea goes straight from my mind to paper in long hand. A lot of inspiration comes from reading sutras and texts. At other times they seem to come from no place in particular, literally leaping into my mind from parts unknown. Not thinking is better for writing anyway. I had to laugh when you mentioned "how many times, generally do you rewrite them before they are finished." I don't rewrite them at all unless you count correcting my spelling. What comes out comes out. So they are finished as soon as they are begun or perhaps even before. I hate to think what they would become if I tried to redo them. The odd thing to me is that I cannot write anything else. This is just the way my mind works. If I get into writing longer things I tend to get tied up in the words instead of the original thought. Too much thought ruins writing just as much as it can life in general. Let me share an excerpt with you from Seung Sahn's book "Dropping Ashes on the Buddha:" 'when you understand yourself, it is very easy to paint or write poems or do calligraphy or tea ceremony or karate. You paint effortlessly; you write effortlessly. Why? When you are painting or writing or doing any action, you become totally absorbed in that action. This is freedom.' 'If you are thinking, your mind wanders from your action, and the flow of your painting or writing will be blocked, your tea ceremony will be stiff or clumsy. If you are not thinking, you are one with your action. You are the tea you are drinking. You are the brush that you're painting with. Not-thinking is before thinking. You are the whole universe; the universe is you. This is Zen mind, absolute mind. It is beyond space and time, beyond the dualities of self an other, good and bad, life and death. The truth is just this. So when a Zen person is painting the whole universe is present in the tip of his brush.' I have always considered my haiku writing as an extension of meditation whether walking or sitting. I suppose you could also call it an extension of visualization practice too. What I see within mind comes out onto paper. For instance: Sky is below, Earth is above, Both correct and both wrong. Rotten apples. Where did that come from? Where is it going? What does it mean? Doesn't matter. Yet if you look at it quickly you might see something. Look at it too long and it will really make no sense as you try to put some deep or hidden meaning into it. I have no set style either. The poems change as often as the wind. some are funny, some serious, and other someplace else. Sometimes I get letters back telling me I am getting too sad or too grim. It's all life, good or bad, funny or serious. It's not for me to hide from life. It all comes, it all goes. I would rather be a Dharma turtle, sticking my head out to snap, then pulling it in and away from ego and grasping. A turtle might not roar like a lion but to be bitten by one would certainly wake you up. Just write what you feel and see at the moment. As for me, I am just Toshiyori Risu, old man squirrel, gathering dharma nuts. Don't know if any of this helps you but by all means keep on writing. Just as a side note. Last night between 1:30 and 2:30 am. I couldn't sleep as haiku kept popping up from nowhere. Strangely enough they also appeared in mainly traditional form. No stars Deep evening sigh Moon watching. Night air dead No gentle Spring breeze To escourt me. O-bon lives here Counting the souls Far too many. An old priest Still breathing, just so. Wind frogs, ah! Sunset of mind Beautiful horizon Nothing matters. So what I am What is that then? Autumnal blossoms. How about that Old bush warbler? Dew on the leaves. I slept well When allowed time. Go away white frogs. My own presence Spoils the mountain view. I am not so noticed As the rocks. Gassho and metta, Tasogare Shinju Tea - Caffeine - Practice If one wanted just about any beverage including water could be classed as an intoxicant depending on your mindset. What we are really looking at here is the abuse of intoxicants and how such abuse can interfere in our daily life and practice. Tea generally has more caffeine than coffee. Yet coffee drinkers tend to drink more coffee in a day than tea drinkers drink cups of tea. The anti-oxidents found in green tea can and are a great help to heart patients. I know since I have gone through major heart surgery about two years ago. My doctors recommended three to four cups a day. Much the same has been claimed by doctors in the case of red wines due to their content of anti-oxidents. My late Master was also a life long tea drinker as are a majority of Japanese. At times he used to call his basic teaching as "drink a cup of tea Dharma." Anytime I went to visit him he would bring each of us a cup of tea with the admonishment to "have a cup of tea, drink it slowly, and concentrate on its texture, smell, and Relax and just enjoy the tea as it is, just tea." In this small way he brought a relaxed and slower pace to the day and each meeting. A very nice little lesson in both mindfulness and concentration. Not to mention we both had a love of tea. I also find that the small amounts of caffeine I do knowingly drink each day tend to counter the effects of all the meds I have to take, in that they make me very lethargic and sleepy at times. So in that way they tend to return my body and mind to more of a proper balance. So much like river I see my first cup of tea in the morning as the start of my days meditation, a lesson in mindfulness, good for what ails me, and a nice way of remembering my late Master. Tasogare Shinju CALENDAR January: 1 Festival of Miroku Buddha 2 - 5 Ganjitsu 22 Winter Vegetarian Feast ? as appropriate New Moon Festival February: 11 Maha Puja Day/Foundation of Moral Conduct 18 - 22 Higan 19 Kannon Bodhisattva Festival 20 Tian-ji Festival (Lucky 7's) 21 Fugen Bodhisattva Festival 25 Daikini Day March: 1 Doll Festival 8 Shakyamuni's Renunciation/Medicine Buddha Day 10 Padmasambhava Day 14 Milarepa's Birthday 15 Shakyamuni's Nirvana 18 - 24 Higan 25 Daikini Day April: 3 Monju Bodhisattva Festival 8 Bathing of the Buddha 15 Celebration of Miracles May: 1 - 6 Rice Festival 5 Kodomo-no-hi (Children's Day) 11 Celebration of Universal Enlightenment 14 Rennyo Shonin's Birthday 21 Hsiao Man/ Shinran Shonin's Birthday June: 2 Dragon Boat Festival 6 Man Chung (Sowing of Seed) 8 Medicine Buddha Day 13 Festival of Renewal of Vows 15 Padmakumara's Birthday 19 Kannon Bodhisattva Festival 30 Debt Payment Day ? as appropriate Hsia Chin (Summer Solstice) July: 1 Mid-Year Festival 6 Dalai Lama's Birthday 9 Turning of the Wheel 13 - 15 Obon 15 Kannon Bodhisattva's Renunciation 19 Master Dokyo Chozen's Memorial Day 22 Ta Shu (Greater Heat) 23 Festival of Jizo Bodhisattva 24 Nagarjuna Festival August: 1 - 5 Higan 5 Padmasambhava's Birthday 8 Li Chin (End of Summer) 23 Buddhist Lent begins 25 Jizo Bodhisattva's Birthday ? as appropriate Moon Watching Day (on the new moon) September: 8 Fai Lu (The White Dew)/Medicine Buddha Day 10 Padmasambhava Day 12 Jizo Bodhisattva Day 15 Rice Harvest Festival 19 Kannon Bodhisattva Day 22 - 25 Higan 29 Dharma Protectors Day ? as appropriate Moon Watching Festival (on the full moon) October: 1 Harvest Festival 5 Rainy Season Retreat/ Parinirvana Day 22 Descent from Tushita Heavan 23 Buddhist Lent ends 30 Festival of Hungry Ghosts / Kannon's Renunciation November: 1 Runka-no-hi (Cultural Day) 10 Medicine Buddha Day 15 Bodhidharma's Birthday 16 Shinran Shonin's Birthday 17 Festival of Buddhist Martyrs 24 Remembrance Day of Tendai Daishi Chih-i December: 7 Wesak/ Eve of Buddha's Enlightenment 8 Buddha's Enlightenment 10 Padmasambhava Day 29 Dharma Protectors Day 31 Debt Payment Day ? as appropriate New Moon Day Gatha of Sorrows I offer my tears To the Buddha's compassion Cleansing my heart and mind. GATHA OF BECOMING This reality Becomes unreality. This unreality Becomes reality. Holding the full moon In the palm of my hand It becomes my heart. This brilliant heart Absorbs my mind Sending the remains As moonbeams Illuminating all living beings As a Buddha's smile. Master Rev. Dokyo Chozen As my old Master Rev. Dokyo Chozen used to say... "shut up the mouth then shut up the mind and just do something." Buddhist Priest, Teacher and Haiku Poet - Rev. Tasogare Shinju Write Sensei at this Link | "Mail Bag" http://words.for.the.path.tripod.com/index.html Words for the Path of the Compassionate Lotus