January 1, 2015 - I would like to wish all of you a very happy, joyous, and prosperous new year. I also wish to thank you all for visiting this humble endevour to bring all beings closer to the truth of the Dharma, and the honour of the perfect teacher of compassion, the Buddha.
As we celebrate this day, known in the Japanese calendar as Shusho-e (修正会), this is the day where we gather to enjoy the warmth of family and friends. We also make our determination to put the Dharma into better practice in our lives.
By performing our individual Buddhist practice and being mindful of our thoughts, deeds, and words; to making that extra effort to celebrate the joy of life and the ever-changing world around us; we become closer to achieving our liberation of delusion, ignorance, and anger. We embrace the wonders of the human condition and thereby enjoy true freedom... a 'total freedom with total responsibility'.
May each of you progress on your path of spiritual fulfillment, honor, and truth.
May the blessings of the Triple Gem be ever with you.
Namo Amida Butsu
As we celebrate this day, known in the Japanese calendar as Shusho-e (修正会), this is the day where we gather to enjoy the warmth of family and friends. We also make our determination to put the Dharma into better practice in our lives.
By performing our individual Buddhist practice and being mindful of our thoughts, deeds, and words; to making that extra effort to celebrate the joy of life and the ever-changing world around us; we become closer to achieving our liberation of delusion, ignorance, and anger. We embrace the wonders of the human condition and thereby enjoy true freedom... a 'total freedom with total responsibility'.
May each of you progress on your path of spiritual fulfillment, honor, and truth.
May the blessings of the Triple Gem be ever with you.
Namo Amida Butsu
Happy New Year 2015 - The Year of the Wooden Sheep
PLEASE READ THE FOLLOWING CONCERNING THE SITUATION IN BURMA
All of us at Dharma Trek have been desirous to make a statement concerning the recent ultra-nationalist actions of a few monks and their lay followers in Myanmar (Burma). We want to clarify our feelings about the situation, the following article (courtesy of The Buddhist Channel) fully expresses our feelings and concerns since this situation has unfolded. In addition, we at Dharma Trek thoroughly abhor the actions and statements of these renegade monks who have forgotten the Dharma and the example of peace and non-violence of the Buddha.
The actions of these monks and their followers in NOT Buddhism!
Let us unite in mindfulness and compassion that this blasphemy of the Sutras ends quickly, that those responsible may meet justice for their nefarious actions and words. May all those who have suffered needlessly, and those who have died at their hands and their loved ones be comforted and will not add to the pain and misery already suffered by acts of revenge or retaliation.
As Ghandi said, "An eye for an eye makes the whole world blind".
Singapore -- Buddhism is my religion and has been for nearly 43 years. I consider the Buddha to have been the greatest mind in human history. I believe that the Dhamma is the closest humanity has come to ethical and spiritual perfection. I have been teaching Dhamma for about 25 years and I have never got tired of it, and I still discover aspects of it that I had not noticed before. As an outgrowth of all this I have also developed a deep interest in Buddhist societies and cultures and have been fortunate enough to visit nearly every region where Buddhism prevails. During my travels I have generally found Buddhists to be open, gentle, generous and kindly folk.
But I am not blind. As samsaric beings Buddhists have their defilements just as people of other faiths do. They are capable of being stupid and greedy, prejudiced and uncaring, provoked and provoking, self-centred and inflexible, tradition-bound and superstitious.
They practice their religion as often as they fail to practice it – just as people of other faiths do. Despite this there has long been the illusion in the west that Buddhists, unique amongst humanity, practice their religion with complete fidelity - that because the Buddha taught gentleness, understanding and love, Buddhists follow these teachings unfailingly.
Well, it looks like those with such illusions might be about to be disillusioned. It started some years ago with news reports of Sri Lankan monks being involved in racist politics and ethnic violence.
The Dorje Shugden and the Karmapa rumpus had little impact on public opinion because of the obscure issues involved, although they shocked and perhaps disillusioned some western Tibetan Buddhists. Then the riots in Tibet gave a rather un-Shangri La picture of the troubles in that country.
Now it’s the ethnic riots in Burma. I quite understand that thoughtful people are deeply disturbed by these happenings.
I am too. But there is an added dimension to the reports about these as opposed to troubles beyond the Buddhist world. And it is this. Commentators and observers continually express their surprised to discover that Buddhists, monks included, can be provoked to violence, that they have chauvinistic feelings, that they are capable prejudices, and that they can resort to violence.
On the one hand this disillusioning worries me. Why? Because it tends to happen that when an illusion gives way to reality there is often a strong reaction in the other direction. When the deluded finally see the real situation they do not blame themselves for being unrealistic, they blame that which they were previously deluded about.
I suspect that Buddhists, and by implication Buddhism, previously held so unrealistically high is gradually going to be put down far lower than it should be.
On the other hand I am not entirely unhappy that a more realistic view of Buddhists and Buddhist lands is beginning to emerge. Why? Because I have long seen the danger, not to say the foolishness, in the “ethnic” approach to Dhamma.
When a western monk in the west asks to be addressed as Ajahn or Gelong, Sayadaw, Roshi or Sensei rather than their English equivalent he is identifying himself, not just as a Buddhist, but with a particular ethnic expression of Buddhism.
When they chant in the Tibetan or the Burmese or the Chinese way the same impression can be created. When you tie yourself to a particular culture or country you involve yourself in people’s minds with that culture or country. And when that country or culture looks bad people see Buddhism as bad.
Dhamma is universal, it transcends culture and ethnicity. The practice of the Dhamma is not the special preserve of any particular ethnic group.
Let us practice the Buddha’s teaching, not Thai Buddhism, not Tibetan Buddhism, not Burmese Buddhism or any other culturally-specific expression of the Dhamma. Let us practice the Dhamma with a minimum of cultural trappings.
( by Ven, S. Dhammika: http://sdhammika.blogspot.com/2013/06/dhamma-or-ethnic-buddhism.html?m=1, June 22, 2013 )
The actions of these monks and their followers in NOT Buddhism!
Let us unite in mindfulness and compassion that this blasphemy of the Sutras ends quickly, that those responsible may meet justice for their nefarious actions and words. May all those who have suffered needlessly, and those who have died at their hands and their loved ones be comforted and will not add to the pain and misery already suffered by acts of revenge or retaliation.
As Ghandi said, "An eye for an eye makes the whole world blind".
Singapore -- Buddhism is my religion and has been for nearly 43 years. I consider the Buddha to have been the greatest mind in human history. I believe that the Dhamma is the closest humanity has come to ethical and spiritual perfection. I have been teaching Dhamma for about 25 years and I have never got tired of it, and I still discover aspects of it that I had not noticed before. As an outgrowth of all this I have also developed a deep interest in Buddhist societies and cultures and have been fortunate enough to visit nearly every region where Buddhism prevails. During my travels I have generally found Buddhists to be open, gentle, generous and kindly folk.
But I am not blind. As samsaric beings Buddhists have their defilements just as people of other faiths do. They are capable of being stupid and greedy, prejudiced and uncaring, provoked and provoking, self-centred and inflexible, tradition-bound and superstitious.
They practice their religion as often as they fail to practice it – just as people of other faiths do. Despite this there has long been the illusion in the west that Buddhists, unique amongst humanity, practice their religion with complete fidelity - that because the Buddha taught gentleness, understanding and love, Buddhists follow these teachings unfailingly.
Well, it looks like those with such illusions might be about to be disillusioned. It started some years ago with news reports of Sri Lankan monks being involved in racist politics and ethnic violence.
The Dorje Shugden and the Karmapa rumpus had little impact on public opinion because of the obscure issues involved, although they shocked and perhaps disillusioned some western Tibetan Buddhists. Then the riots in Tibet gave a rather un-Shangri La picture of the troubles in that country.
Now it’s the ethnic riots in Burma. I quite understand that thoughtful people are deeply disturbed by these happenings.
I am too. But there is an added dimension to the reports about these as opposed to troubles beyond the Buddhist world. And it is this. Commentators and observers continually express their surprised to discover that Buddhists, monks included, can be provoked to violence, that they have chauvinistic feelings, that they are capable prejudices, and that they can resort to violence.
On the one hand this disillusioning worries me. Why? Because it tends to happen that when an illusion gives way to reality there is often a strong reaction in the other direction. When the deluded finally see the real situation they do not blame themselves for being unrealistic, they blame that which they were previously deluded about.
I suspect that Buddhists, and by implication Buddhism, previously held so unrealistically high is gradually going to be put down far lower than it should be.
On the other hand I am not entirely unhappy that a more realistic view of Buddhists and Buddhist lands is beginning to emerge. Why? Because I have long seen the danger, not to say the foolishness, in the “ethnic” approach to Dhamma.
When a western monk in the west asks to be addressed as Ajahn or Gelong, Sayadaw, Roshi or Sensei rather than their English equivalent he is identifying himself, not just as a Buddhist, but with a particular ethnic expression of Buddhism.
When they chant in the Tibetan or the Burmese or the Chinese way the same impression can be created. When you tie yourself to a particular culture or country you involve yourself in people’s minds with that culture or country. And when that country or culture looks bad people see Buddhism as bad.
Dhamma is universal, it transcends culture and ethnicity. The practice of the Dhamma is not the special preserve of any particular ethnic group.
Let us practice the Buddha’s teaching, not Thai Buddhism, not Tibetan Buddhism, not Burmese Buddhism or any other culturally-specific expression of the Dhamma. Let us practice the Dhamma with a minimum of cultural trappings.
( by Ven, S. Dhammika: http://sdhammika.blogspot.com/2013/06/dhamma-or-ethnic-buddhism.html?m=1, June 22, 2013 )
Obon Festival 2013
O-Bon is a Buddhist memorial festival that dates back more than a thousand years. Over a three-day period in mid-summer (August 11-14, 2013), families gather to pray for the spirits of their ancestors. It is an annual reminder of the importance of family ties, of respect for those who have gone before, and of the brevity and preciousness of our lives together.
Our Buddhist Chaplain Brigadier Reagan of the USS Tiberius will be celebrating Obon in Kyoto this year. Kyoto is the largest Obon festival in Japan. Members of the community are invited to participate in Bon Odori, the traditional dance performed during Obon. Along with dancing is the thunderous playing of Taiko drums.
Following the dance, participants take part in Toro Nagashi, which literally means “lantern floating” and refers to the practice of floating lanterns on the water at O-bon to light the way home to the heavens for the spirits of ancestors who are believed to visit their families at this time of year. Families travel to the cemeteries of their ancestors and family members to clean and refresh the gravesites. Often, families will have a picnic meal-sharing the food with the departed. Everyone lights a paper lantern for someone they have loved and watch as the it flickers down the river or the ocean in memory of departed friends and family. Also, everyone will listen to the chanting of the elegant Myohorengekyo (the Lotus Sutra) which comforts and encourages us all with a message of hope for the troubled spirits of our times.
Our Buddhist Chaplain Brigadier Reagan of the USS Tiberius will be celebrating Obon in Kyoto this year. Kyoto is the largest Obon festival in Japan. Members of the community are invited to participate in Bon Odori, the traditional dance performed during Obon. Along with dancing is the thunderous playing of Taiko drums.
Following the dance, participants take part in Toro Nagashi, which literally means “lantern floating” and refers to the practice of floating lanterns on the water at O-bon to light the way home to the heavens for the spirits of ancestors who are believed to visit their families at this time of year. Families travel to the cemeteries of their ancestors and family members to clean and refresh the gravesites. Often, families will have a picnic meal-sharing the food with the departed. Everyone lights a paper lantern for someone they have loved and watch as the it flickers down the river or the ocean in memory of departed friends and family. Also, everyone will listen to the chanting of the elegant Myohorengekyo (the Lotus Sutra) which comforts and encourages us all with a message of hope for the troubled spirits of our times.
Nirvana Day, 2013
The members of DharmaTrek and their families will be celebrating the annual Nirvana Day Services, which is the observance of Shakyamuni Buddha’s Memorial Service to be held on February 15, 2013.
Shakyamuni Buddha, founder of Buddhism, passed away into Nirvana on February 15. It is a day for all Buddhists to pay our deep gratitude and appreciation to the historical Buddha Shakyamuni for leaving us the wonderful teachings of Buddhism and also for his appearance in this world enabling us to encounter the teachings of Amida Buddha’s Primal Vow.
Shinran Shonin, the founder of Pure Land Shin Buddhism, teaches us the reason of Shakyamuni Buddha’s appearance in this world in his major writing “The True Teaching, Practice, and Realization of the Pure Land Way.” “Shakyamuni appeared in this world and expounded the teachings of the way to enlightenment, seeking to save the multitudes of living beings by blessing them with this benefit that is true and real.” Also, in the Shoshinge “Hymn of True Shinjin and the Nembutsu,” Shinran Shonin expressed his deep gratitude and his strong conviction to Shakyamuni Buddha as follows:
"Shakyamuni Tathagata appeared in this world
Solely to teach the oceanlike Primal Vow of Amida;
We, an ocean of beings in an evil age of five defilements,
Should entrust ourselves to the Tathagata’s words of truth.”
We, the followers of the Amida Buddha’s Primal Vow and Buddhists of the Japanese Pure Land schools, therefore, commemorate Shakyamuni Buddha’s memorial once a year to pay our homage to him who is the manifestation of Amida Buddha, the Buddha of Infinite Light and Life.
Let us all gather on the memorial day of Shakyamuni Buddha and reflect upon ourselves and realize the truth and reality of our lives, who we are, where we are coming from, and where we are returning to our lives end, and also express our gratitude and appreciation to Shakyamuni Buddha for making us to realize the eternal life by becoming one with Amida Buddha, the Buddha of Infinite Light and Life.
Shakyamuni Buddha, founder of Buddhism, passed away into Nirvana on February 15. It is a day for all Buddhists to pay our deep gratitude and appreciation to the historical Buddha Shakyamuni for leaving us the wonderful teachings of Buddhism and also for his appearance in this world enabling us to encounter the teachings of Amida Buddha’s Primal Vow.
Shinran Shonin, the founder of Pure Land Shin Buddhism, teaches us the reason of Shakyamuni Buddha’s appearance in this world in his major writing “The True Teaching, Practice, and Realization of the Pure Land Way.” “Shakyamuni appeared in this world and expounded the teachings of the way to enlightenment, seeking to save the multitudes of living beings by blessing them with this benefit that is true and real.” Also, in the Shoshinge “Hymn of True Shinjin and the Nembutsu,” Shinran Shonin expressed his deep gratitude and his strong conviction to Shakyamuni Buddha as follows:
"Shakyamuni Tathagata appeared in this world
Solely to teach the oceanlike Primal Vow of Amida;
We, an ocean of beings in an evil age of five defilements,
Should entrust ourselves to the Tathagata’s words of truth.”
We, the followers of the Amida Buddha’s Primal Vow and Buddhists of the Japanese Pure Land schools, therefore, commemorate Shakyamuni Buddha’s memorial once a year to pay our homage to him who is the manifestation of Amida Buddha, the Buddha of Infinite Light and Life.
Let us all gather on the memorial day of Shakyamuni Buddha and reflect upon ourselves and realize the truth and reality of our lives, who we are, where we are coming from, and where we are returning to our lives end, and also express our gratitude and appreciation to Shakyamuni Buddha for making us to realize the eternal life by becoming one with Amida Buddha, the Buddha of Infinite Light and Life.
The ignorant mind, with its infinite afflictions, passions, and evils, is rooted in the three poisons.
Greed, anger, and delusion.
The Buddha
Greed, anger, and delusion.
The Buddha
Spring Ohigan, 2013
March 20 is an auspicious time for many Buddhists in Japan.
Ohigan occurs with the spring and autumnal equinox and is one of the few religious holidays which has no direct link to Shakyamuni Buddha. It is distinctly a Japanese Buddhist holiday. The word "Ohigan" comes from the Sanskrit word "Paramita" which means the "Other Shore." It is an abbreviation of "To-higan" with "To" meaning "to arrive."
Therefore, to-higan means to arrive at the Other Shore. The Other Shore is Enlightenment or Nirvana. In contrast to the Other Shore is this shore or "shigan" in Japanese. Shigan denotes samasara or this world of birth-and-death crossing over the sea of worldly passions arising from illusion. How can we cross this wide sea and arrive at the Other Shore of Nirvana? The Six Paramitas serve as a bridge spanning this wide sea; by practicing Charity, Morality, Patience, Right Effort, Meditation, and Wisdom we can reach the Other Shore.
Traditionally, this is a time for visits to cemeteries to clean and memorialize lost loved ones , as well as, viewing the full moon of the beginning of spring and autumn. Many families and individuals attend moon gazing parties. It is a special time when we reflect and contemplate on the deeper meanings of our Buddhist faith and beliefs.
Thus, Ohigan is a time for us to express our gratitude to Amida Buddha for giving us the Six Paramitas and awakening us to His boundless Compassion and Wisdom. There are two Ohigan services each year, one in March on the Vernal Equinox, the other in September on the occasion of the Autumnal Equinox.
Gaté Gaté Paragaté Parasamgaté Bodhi Svaha
(Gone, gone, gone beyond, gone together, perfectly beyond) -- Heart Sutra
Ohigan occurs with the spring and autumnal equinox and is one of the few religious holidays which has no direct link to Shakyamuni Buddha. It is distinctly a Japanese Buddhist holiday. The word "Ohigan" comes from the Sanskrit word "Paramita" which means the "Other Shore." It is an abbreviation of "To-higan" with "To" meaning "to arrive."
Therefore, to-higan means to arrive at the Other Shore. The Other Shore is Enlightenment or Nirvana. In contrast to the Other Shore is this shore or "shigan" in Japanese. Shigan denotes samasara or this world of birth-and-death crossing over the sea of worldly passions arising from illusion. How can we cross this wide sea and arrive at the Other Shore of Nirvana? The Six Paramitas serve as a bridge spanning this wide sea; by practicing Charity, Morality, Patience, Right Effort, Meditation, and Wisdom we can reach the Other Shore.
Traditionally, this is a time for visits to cemeteries to clean and memorialize lost loved ones , as well as, viewing the full moon of the beginning of spring and autumn. Many families and individuals attend moon gazing parties. It is a special time when we reflect and contemplate on the deeper meanings of our Buddhist faith and beliefs.
Thus, Ohigan is a time for us to express our gratitude to Amida Buddha for giving us the Six Paramitas and awakening us to His boundless Compassion and Wisdom. There are two Ohigan services each year, one in March on the Vernal Equinox, the other in September on the occasion of the Autumnal Equinox.
Gaté Gaté Paragaté Parasamgaté Bodhi Svaha
(Gone, gone, gone beyond, gone together, perfectly beyond) -- Heart Sutra
"Dharma is Universal Truth that must make sense to anyone, at anytime, at any age, from any culture."
- - Rev. Socho Ogui, Bishop for the Buddhist Churches of America
- - Rev. Socho Ogui, Bishop for the Buddhist Churches of America
Namô Tassa Bhagavatô Arahatô Sammâ Sambuddhassa
( Homage to Him, the Blessed One, the Exalted One, the Fully Enlightened One. )
( Homage to Him, the Blessed One, the Exalted One, the Fully Enlightened One. )
"The Way is not in the sky, the way is in the heart." -- Lord Buddha
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