Welcome​ ​everyone​ ​-​ ​again​ ​-​ ​thank​ ​you​ ​for​ ​joining​ ​us​ ​today,​ ​visitors and​ ​close​ ​sangha​ ​friends​ ​alike.​ ​​ ​​ ​We​ ​share​ ​a​ ​sacred​ ​gathering​ ​today.

We​ ​have​ ​not​ ​met​ ​for​ ​two​ ​weeks.​ ​We​ ​want​ ​to​ ​acknowledge​ ​the​ ​generous​ ​Dana of​ ​members.​ ​This​ ​is​ ​what​ ​sustains​ ​our​ ​temple​ ​-​ ​The​ ​Ta​ ylor​ ​St​ ​Doors​ ​​have been​ ​Reborn,​ ​a​ ​fantastic​ ​new​ ​​Website​​ ​was​ ​launched​ ​this​ ​week,​ ​and​ ​various painting​ ​projects​​ ​are​ ​happening.​ ​Most​ ​of​ ​all​ ​your​ ​gifts​ ​of​ ​time​ ​and​ ​money sustain​ ​this​ ​place​ ​as​ ​a​ ​refuge.​ ​And​ ​they​ ​sustain​ ​the​ ​teachers​ ​here​ ​-​ ​Rev. Shelley​ ​and​ ​myself​ ​as​ ​religious​ ​seekers​ ​on​ ​the​ ​path.​ ​We​ ​happily​ ​provide spiritual​ ​counseling​ ​and​ ​a​ ​listening​ ​ear​ ​both​ ​here​ ​and​ ​at​ ​the​ ​hospitals​ ​in​ ​town. We​ ​are​ ​regularly​ ​called​ ​upon​ ​to​ ​visit​ ​patients​ ​and​ ​homebound​ ​Buddhists​ ​and share​ ​the​ ​Dharma​ ​with​ ​them.​ ​Your​ ​gifts​ ​make​ ​this​ ​possible.​ ​My​ ​visits​ ​this​ ​week to​ ​the​ ​VA​ ​and​ ​St.​ ​Mary’s​ ​we​ ​directly​ ​possible​ ​because​ ​of​ ​your​ ​donations. Thank​ ​you.

We​ ​are​ ​always​ ​happy​ ​to​ ​gather​ ​together​ ​and​ ​offer​ ​a​ ​refuge​ ​for​ ​those​ ​who suffer​ ​the​ ​loss​ ​of​ ​dear​ ​ones.​ ​​ ​In​ ​most​ ​years​ ​we​ ​talk​ ​about​ ​the​ ​traditional Buddhist​ ​holiday​ ​of​ ​Obon​ ​at​ ​this​ ​service​ ​-​ ​remembering​ ​ancestors​ ​and welcoming​ ​them​ ​back​ ​for​ ​a​ ​joyful​ ​visit.​ ​​ ​​ ​But​ ​more​ ​pressing​ ​events​ ​have​ ​forced their​ ​way​ ​into​ ​our​ ​consciousness​ ​and​ ​we​ ​will​ ​address​ ​them​ ​today.
 ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​1
For​ ​that​ ​reason,​ ​today’s​ ​service​ ​will​ ​be​ ​in​ ​the​ ​form​ ​of​ ​a​ ​traditional​ ​memorial service​ ​-​ ​for​ ​our​ ​friends​ ​and​ ​coworkers​ ​and​ ​relatives​ ​lost​ ​in​ ​Vegas​ ​just​ ​two weeks​ ​ago.​ ​And​ ​for​ ​those​ ​trapped​ ​in​ ​the​ ​fires​ ​in​ ​California.​ ​​ ​​ ​And​ ​those​ ​who continue​ ​to​ ​be​ ​lost​ ​in​ ​Puerto​ ​Rico​ ​without​ ​water​ ​and​ ​medicine.

We​ ​began​ ​by​ ​welcoming​ ​the​ ​Buddhas​ ​and​ ​Bodhisattva​ ​to​ ​this​ ​hall​ ​with​ ​the Zensho​ ​Kada​.​ ​We​ ​will​ ​now​ ​chant​ ​together​ ​the​ ​Shoshinge.​ ​​ ​​ ​Service​ ​book.

​ ​​ ​​ ​​ ​​ ​Instead​ ​of​ ​offering​ ​incense​ ​we​ ​will​ o​​ffer​ ​candles.​​ ​​ ​​ ​Honoring​ ​our​ ​dear​ ​ones who​ ​have​ ​passed-on​ ​and​ ​those​ ​lost​ ​in​ ​these​ ​last​ ​two​ ​weeks​ ​of​ ​tragedy.​ ​The candles​ ​light​ ​their​ ​way​ ​onward​ ​to​ ​the​ ​next​ ​birth.​ ​​​ ​​Please​ ​take​ ​care​ ​with​ ​the candles​ ​and​ ​don’t​ ​reach​ ​over.​​ ​​We​ ​fill​ ​the​ ​basins​ ​from​ ​the​ ​back​ ​forward. Helpers​ ​are​ ​there​ ​to​ ​assist​ ​you.

Dharma​ ​Messsage
In​ ​response​ ​to​ ​the​ ​horrific​ ​events​ ​of​ ​the​ ​past​ ​weeks,​ ​we​ ​offer​ ​the​ ​comfort​ ​of
the​ ​Buddha​ ​-​ ​Three​ ​simple​ ​thoughts​ ​are​ ​the​ ​wisdom​ ​of​ ​the​ ​Buddha.​ ​They​ ​can transform​ ​our​ ​suffering​ ​and​ ​spread​ ​compassion​ ​among​ ​people​ ​reeling​ ​in shock.​ ​We​ ​offer​ ​these​ ​three​ ​​thoughts​​ ​or​​ ​chants​​ ​or​ ​​mantras​,​ ​because​ ​everyone can​ ​take​ ​them​ ​to​ ​take​ ​to​ ​heart.​ ​They​ ​are​ ​pleasant​ ​and​ ​very​ ​easy.​ ​They​ ​are very​ ​effective.​ ​Every​ ​time​ ​we​ ​pronounce​ ​a​ ​mantra,​ ​we​ ​can​ ​transform​ ​the situation​ ​right​ ​away;​ ​we​ ​don’t​ ​have​ ​to​ ​wait.​ ​These​ ​are​ ​effective​ ​because​ ​of​ ​our mindfulness,​ ​our​ ​concentration.​ ​​ ​We​ ​bring​ ​our​ ​hearts​ ​full​ ​attention​ ​to​ ​those dear​ ​ones​ ​lost​ ​or​ ​those​ ​who​ ​continue​ ​to​ ​suffer​ ​-​ ​we​ ​say...

“Dear​ ​One,​ ​I​ ​am​ ​here​ ​for​ ​you.”
“Dear​ ​one,​ ​I​ ​feel​ ​you​ ​here,​ ​and​ ​I​ ​am​ ​very​ ​happy.”
“Dear​ ​one,​ ​I​ ​know​ ​you​ ​suffer,​ ​that’s​ ​why​ ​I​ ​am​ ​here​ ​for​ ​you.”
These​ ​are​ ​key​ ​aspects​ ​of​ ​the​ ​Nembutsu​ ​-​ ​Namu​ ​Amida​ ​Butsu.​ ​We​ ​both​ ​give and​ ​receive​ ​in​ ​sharing​ ​these​ ​statement.​ ​The​ ​Nembutsu​ ​is​ ​both​ ​us​ ​reaching​ ​out and​ ​Amida​ ​Buddha​ ​coming​ ​to​ ​us​ ​with​ ​deep​ ​wisdom​ ​and​ ​compassion:​ ​in presense,​ ​in​ ​joy,​ ​and​ ​in​ ​compassion.
Comforting​ ​people​ ​near​ ​to​ ​death​ ​is​ ​important.​ ​It​ ​may​ ​be​ ​our​ ​own​ ​death​ ​or​ ​the death​ ​of​ ​others.​ ​​ ​When​ ​it​ ​is​ ​close​ ​we​ ​suffer​ ​from​ ​fear​ ​and​ ​aversion.​ ​Often​ ​when​ ​I visit​ ​people​ ​in​ ​Hospital​ ​it​ ​requires​ ​great​ ​concentration.​​ ​​To​ ​really​ ​​be​​ ​​there​ ​​I​ ​take a​ ​minute​ ​to​ ​gather​ ​in​ ​that​ ​moment​ ​-​ ​I​ ​will​ ​say​ ​this​ ​to​ ​myself...
“Breathing​ ​in,​ ​I​ ​am​ ​calm,​ ​breathing​ ​out,​ ​I​ ​smile.
Breathing​ ​in,​ ​I​ ​am​ ​really​ ​here,​ ​breathing​ ​out,​ I​​ ’m​ ​really​ ​here.​”
Do​ ​that​ ​a​ ​few​ ​times,​ ​and​ ​suddenly​ ​you​ ​are​ ​really​ ​there.​ ​It’s​ ​a​ ​good​ ​feeling.​ ​Not stuck​ ​with​ ​problems,​ ​not​ ​stuck​ ​on​ ​projects,​ ​not​ ​caught​ ​by​ ​the​ ​future,​ ​or​ ​the​ ​past.
The​ ​first​ ​thought​ ​I​ ​will​ ​sahre​ ​is​ ​​ ​-​ ​​“Dear​ ​One,​ ​I​ ​am​ ​here​ ​for​ ​you.”​​ ​​-​ ​pls​ ​say​ ​it with​ ​me​ ​​ ​​ ​​ ​​ ​​ ​​We​ ​practice​ ​the​ ​mantra,​ ​“Dear​ ​one,​ ​I​ ​am​ ​here​ ​for​ ​you”​ ​out​ ​of compassion.​ ​The​ ​compassionate​ ​heart​ ​offers​ ​the​ ​best​ ​we​ ​have.​ ​And​ ​the​ ​best that​ ​we​ ​can​ ​offer​ ​is​ ​our​ ​​true​ ​presence​.​ ​Your​ ​true​ ​presence​ ​is​ ​very​ ​important. We​ ​can​ ​be​ ​present​ ​for​ ​these​ ​dear​ ​people.​ ​We​ ​remember​ ​them​ ​and​ ​we​ ​honor them​ ​with​ ​our​ ​presence​ ​now.

A​ ​thought​ ​about​ ​presence.​​ ​When​ ​I​ ​was​ ​a​ ​boy,​ ​there​ ​was​ ​a​ ​time​ ​I​ ​was​ ​not​ ​very happy.​ ​​ ​Not​ ​because​ ​I​ ​didn’t​ ​have​ ​many​ ​things​ ​to​ ​play​ ​with,​ ​but​ ​because​ ​my​ ​dad was​ ​not​ ​with​ ​me​ ​-​ ​he​ ​was​ ​always​ ​at​ ​work.​ ​He​ ​didn’t​ ​spend​ ​much​ ​time​ ​at​ ​home. He​ ​worked​ ​very​ ​late​ ​every​ ​night​ ​and​ ​left​ ​early​ ​in​ ​the​ ​morning​ ​before​ ​I​ ​woke​ ​up​ ​- sometimes​ ​weekends​ ​too.​ ​What​ ​I​ ​needed​ ​most​ ​was​ ​the​ ​presence​ ​of​ ​my​ ​Dad.​ ​I had​ ​a​ ​Dad,​ ​but​ ​it​ ​didn’t​ ​seem​ ​like​ ​it​ ​to​ ​the​ ​younger​ ​me,​ ​because​ ​he​ ​was​ ​so​ ​very busy.

Then​ ​had​ ​I​ ​an​ ​inspired​ ​idea,​ ​I​ ​asked​ ​-​ ​really​ ​begged​ ​-​ ​my​ ​Dad​ ​if​ ​we​ ​could​ ​build​ ​a go-cart​ ​​together.​​ ​His​ ​work​ ​was​ ​in​ ​an​ ​RND​ ​shop,​ ​so​ ​all​ ​the​ ​tools​ ​and​ ​materials​ ​to build​ ​a​ ​little​ ​car​ ​were​ ​right​ ​there.​ ​​ ​What​ ​I​ ​really​ ​wanted​ ​was​ ​to​ ​spend​ ​a​ ​whole month​ ​with​ ​my​ ​dad.​ ​He​ ​agreed​ ​and​ ​we​ ​worked​ ​together​ ​every​ ​night​ ​from​ ​about 7pm​ ​to​ ​1am​ ​on​ ​​the​ ​Tiger​​ ​it​ ​was​ ​called.​ ​​ ​​ ​​ ​The​ ​presence​ ​of​ ​people​ ​we​ ​love​ ​is​ ​so very​ ​important.​ ​“Dear​ ​one,​ ​I​ ​am​ ​really​ ​here​ ​for​ ​you.”​ ​Was​ ​the​ ​great​ ​gift​ ​my​ ​dad gave​ ​me​ ​that​ ​summer.​ ​​ ​It​ ​is​ ​the​ ​greatest​ ​gift​ ​we​ ​give​ ​to​ ​others.​ ​​ ​So​ ​we​ ​say​ ​this in​ ​honor​ ​of​ ​those​ ​lost.​ ​​ ​And​ ​for​ ​all​ ​of​ ​us​ ​reeling​ ​in​ ​confusion​ ​from​ ​the​ ​unfolding tragedy.​ ​​“Dear​ ​one,​ ​I​ ​am​ ​really​ ​here​ ​for​ ​you.”

The​ ​second​ ​thought​ ​we​ ​share​ ​today​ ​is,
“Dear​ ​one,​ ​I​ ​feel​ ​you​ ​here,​ ​and​ ​I​ ​am​ ​very​ ​happy.” Followed​ ​with​ ​a​ ​bow.​​ ​​ ​​ -​​ ​ ​say​ ​that​ ​with​ ​me​ ​-​ ​​ ​and​ ​bow.
This​ ​is​ ​also​ ​a​ ​very​ ​easy​ ​to​ ​practice.​ ​Because​ ​to​ ​love​ ​means​ ​to​ ​acknowledge​ ​the presence​ ​of​ ​the​ ​people​ ​you​ ​love.​ ​To​ ​acknowledge​ ​that​ ​they​ ​are​ ​here,​ ​you​ ​have to​ ​take​ ​the​ ​time.​ ​When​ ​they​ ​are​ ​alive​ ​we​ ​take​ ​the​ ​time​ ​to​ ​be​ ​with​ ​them.​ ​​ ​When they​ ​have​ ​passed​ ​on,​ ​we​ ​take​ ​the​ ​timie​ ​to​ ​recognize​ ​they​ ​are​ ​still​ ​with​ ​us​ ​in​ ​new ways​ ​as​ ​much​ ​as​ ​ever​ ​before.​ ​If​ ​you​ ​are​ ​too​ ​busy,​ ​it's​ ​not​ ​good.​ ​Again​ ​it​ ​is important​ ​to​ ​be​ ​very​ ​very​ ​​present​.​ ​Take​ ​a​ ​minute​ ​to​ ​gather​ ​in​ ​the​ ​moment​ ​-
“Breathing​ ​in,​ ​I​ ​am​ ​calm,​ ​breathing​ ​out,​ ​I​ ​smile.
Breathing​ ​in,​ ​I​ ​am​ ​really​ ​here,​ ​breathing​ ​out,​ ​I’m​ ​really​ ​here.”
The​ ​great​ ​compassion​ ​of​ ​the​ ​Bodhisattva​ ​Kannon​ ​is​ ​founded​ ​in​ ​presence.​ ​With a​ ​thousand​ ​ears​ ​and​ ​a​ ​thousand​ ​eyes,​ ​Kannon​ ​recognizes​ ​that​ ​you​ ​are​ ​there, and​ ​hears​ ​your​ ​cries.​ ​​ ​We​ ​are​ ​embraced​ ​by​ ​his​ ​attention.

We​ ​can​ ​embrace​ ​the​ ​lost​ ​ones​ ​with​ ​our​ ​compassionate​ ​energy.​ ​​ ​​ ​Think​ ​of​ ​them, smile​ ​and​ ​you​ ​say,​ ​“Dear​ ​one,​ ​I​ ​know​ ​you​ ​are​ ​here​ ​and​ ​I​ ​am​ ​very​ ​happy.”​ ​That is​ ​to​ ​recognize​ ​their​ ​presence​ ​in​ ​the​ ​universe​ ​with​ ​love.​ ​​ ​To​ ​say​ ​that​ ​you​ ​are very​ ​happy​ ​they​ ​are​ ​here,​ ​available​ ​to​ ​us​ ​at​ ​any​ ​time.It​ ​recognizes​ ​the​ ​truth​ ​of their​ ​presence,​ ​and​ ​down​ ​plays​ ​the​ ​importance​ ​of​ ​the​ ​dramatic​ ​change​ ​we​ ​call death.​ ​Fundimentally​ ​there​ ​is​ ​no​ ​death.​ ​That​ ​is​ ​the​ ​view​ ​of​ ​the​ ​Buddhas.​ ​​ ​This practice​ ​brings​ ​joy​ ​right​ ​away.

That​ ​is​ ​the​ ​Dharma​ ​of​ ​the​ ​​ ​Buddha​ ​-​ ​effective​ ​right​ ​away.​ ​If​ ​you​ ​are​ ​shy,​ ​you have​ ​to​ ​actively​ ​learn​ ​to​ ​say​ ​this​ ​in​ ​comfort​ ​-​ ​with​ ​eye​ ​contact​ ​is​ ​best.​ ​​ ​“Dear one,​ ​I​ ​know​ ​you​ ​are​ ​there,​ ​and​ ​I​ ​am​ ​very​ ​happy.”​ ​When​ ​you​ ​are​ ​sure​ ​you​ ​can do​ ​it,​ ​open​ ​a​ ​door​ ​and​ ​go​ ​to​ ​someone​ ​and​ ​practice.​ ​​ ​This​ ​is​ ​like​ ​the​ ​Metta practice,​ ​we​ ​start​ ​with​ ​someone​ ​very​ ​close​ ​and​ ​then​ ​become​ ​able​ ​to​ ​have​ ​this kind​ ​of​ ​compassion​ ​of​ ​everyone​ ​we​ ​meet.​ ​​ ​In​ ​the​ ​times​ ​of​ ​difficulty​ ​when​ ​the​ ​cell phone​ ​alerts​ ​are​ ​taking​ ​us​ ​away​ ​for​ ​living​ ​life​ ​-​ ​do​ ​this​ ​compassionate​ ​practice. It​ ​fits​ ​with​ ​everything​ ​in​ ​our​ ​life.​ ​Try​ ​it​ ​with​ ​the​ ​dawn,​ ​or​ ​the​ ​sunset,​ ​or​ ​that vibrant​ ​liquid​ ​amber​ ​tree​ ​in​ ​your​ ​backyard.

After​ ​the​ ​tragic​ ​events​ ​of​ ​that​ ​Sunday​ ​in​ ​Vegas,​ ​I​ ​looked​ ​up​ ​at​ ​the​ ​still​ ​full-ish moon​ ​with​ ​the​ ​nembutsu​ ​in​ ​my​ ​heart​ ​-​ ​breathed​ ​in​ ​and​ ​out,​ ​and​ ​I​ ​said​ ​this mantra​ ​to​ ​the​ ​full​ ​moon:​ ​“Full​ ​moon,​ ​beautiful​ ​full​ ​moon,​ ​I​ ​know​ ​you​ ​are​ ​there, and​ ​I​ ​am​ ​very​ ​happy.”​ ​And​ ​I​ ​was​ ​really​ ​happy​ ​at​ ​that​ ​moment.​ ​I​ ​was​ ​a​ ​freed person​ ​-​ ​I​ ​was​ ​not​ ​assailed​ ​by​ ​the​ ​fear​ ​or​ ​the​ ​horror.​ ​And​ ​because​ ​I​ ​was​ ​free,​ ​I was​ ​myself.​ ​I​ ​had​ ​the​ ​time​ ​and​ ​a​ ​brief​ ​opportunity​ ​to​ ​touch​ ​the​ ​wonders​ ​of​ ​life around​ ​me,​ ​and​ ​that​ ​is​ ​why​ ​I​ ​could​ ​touch​ ​the​ ​full​ ​moon.​ ​This​ ​afternoon​ ​you​ ​can practice​ ​this​ ​mantra​ ​with​ ​somebody,​ ​or​ ​just​ ​practice​ ​the​ ​mantra​ ​with​ ​a​ ​tree​ ​or​ ​a butterfly,​ ​because​ ​they​ ​are​ ​all​ ​wonderful.

Happiness​ ​is​ ​possible​ ​with​ ​the​ ​nembutsu,​ ​because​ ​this​ ​mindfulness​ ​helps​ ​us​ ​to realize​ ​what​ ​is​ ​here​​ ​is​ ​so​ ​precious.​ ​​​ ​If​ ​you​ ​still​ ​have​ ​a​ ​mother,​ ​you​ ​should​ ​be happy.​ ​If​ ​we​ ​still​ ​have​ ​your​ ​father,​ ​be​ ​happy.​ ​If​ ​we​ ​can​ ​still​ ​feel​ ​the​ ​sun’s​ ​warmth on​ ​your​ ​skin,​ ​be​ ​happy.​ ​There​ ​are​ ​many​ ​things​ ​that​ ​can​ ​make​ ​us​ ​happy​ ​now. And​ ​that​ ​is​ ​the​ ​practice​ ​of​ ​mindfulness​ ​of​ ​the​ ​Wisdom​ ​and​ ​Compassion​ ​of​ ​the Universe​ ​-​ ​The​ ​Big​ ​Picture​ ​View​ ​-​ ​as​ ​George​ ​says​ ​-​ ​the​ ​practice​ ​of​ ​bringing​ ​to mind​ ​the​ ​Buddha​ ​in​ ​all​ ​things.​ ​This​ ​is​ ​the​ ​Nembutsu.
We​ ​say​ ​this​ ​mantra​ ​to​ ​all​ ​who​ ​have​ ​been​ ​lost​ ​-​ ​​​ ​say​ ​that​ ​with​ ​me- “Dear​ ​one,​ ​I​ ​feel​ ​you​ ​here,​ ​and​ ​I​ ​am​ ​very​ ​happy.”​ ​​ -​​ ​ ​bow.

The​ ​third​ ​mantra​ ​is​ ​simple.​​ ​Practice​ ​it​ ​when​ ​you​ ​see​ ​another​ ​suffering. Someone​ ​crying,​ ​or​ ​they​ ​look​ ​very​ ​unhappy.​ ​In​ ​compassion​ ​you​ ​notice something​ ​is​ ​wrong​ ​for​ ​that​ ​person​ ​and​ ​yearn​ ​to​ ​act.​ ​When​ ​we​ ​are​ ​truly​ ​present for​ ​another​ ​we​ ​notice​ ​very​ ​quickly​ ​if​ ​they​ ​suffer.
We​ ​take​ ​a​ ​moment​ ​to​ ​gather​ ​our​ ​presence​ ​-
“Breathing​ ​in,​ ​I​ ​am​ ​calm,​ ​breathing​ ​out,​ ​I​ ​smile.
Breathing​ ​in,​ ​I​ ​am​ ​really​ ​here,​ ​breathing​ ​out,​ ​I’m​ ​really​ ​here.”
In​ ​the​ ​moment​ ​feel​ ​deep​ ​compassion.​ ​You​ ​go​ ​to​ ​the​ ​one​ ​who​ ​is​ ​suffering​ ​and say​ ​-​ ​​“Dear​ ​one,​ ​I​ ​know​ ​you​ ​suffer,​ ​that’s​ ​why​ ​I​ ​am​ ​here​ ​for​ ​you.”
When​ ​we​ ​suffer,​ ​we​ ​need​ ​our​ ​dear​ ​ones​ ​be​ ​aware​ ​of​ ​our​ ​suffering​ ​-​ ​that’s​ ​very human,​ ​It’s​ ​very​ ​natural.​ ​If​ ​they​ ​ignore​ ​our​ ​suffering,​ ​we​ ​suffer​ ​more.​ ​And​ ​it​ ​is​ ​a real​ ​relief​ ​if​ ​they​ ​know.​ ​We​ ​bring​ ​to​ ​consciousness​ ​those​ ​lost​ ​and​ ​offering​ ​our true​ ​presence,​ ​say​ ​this​ ​third​ ​mantra,​​ ​​-​ ​say​ ​that​ ​with​ ​me-
​ ​“Dear​ ​one,​ ​I​ ​know​ ​you​ ​suffer,​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​that​ ​is​ ​why​ ​I​ ​am​ ​here​ ​for​ ​you.”
Before​ ​you​ ​can​ ​do​ ​anything​ ​to​ ​help,​ ​they​ ​suffer​ ​less​ ​-​ ​already.​ ​​ ​They​ ​know​ ​that you​ ​are​ ​aware​ ​of​ ​their​ ​suffering.​ ​The​ ​effect​ ​of​ ​this​ ​practice​ ​is​ ​instantaneous​ ​- quicker​ ​than​ ​making​ ​a​ ​cup​ ​of​ ​cocoa​ ​-​ ​​very​ ​fast.​​ ​​ ​The​ ​more​ ​you​ ​are​ ​connected, the​ ​more​ ​aware​ ​you​ ​are,​ ​the​ ​greater​ ​the​ ​effect​ ​on​ ​the​ ​experience​ ​of​ ​life.

​ ​​ ​​ ​​ ​​ ​When​ ​I’m​ ​on​ ​a​ ​hospital​ ​visit,​ ​I​ ​practice​ ​breathing​ ​and​ ​centering,​ ​take​ ​the hand​ ​and​ ​say,​ ​“Dear​ ​one,​ ​I​ ​know​ ​you​ ​suffer​ ​and​ ​I’m​ ​here​ ​for​ ​you,​ ​really,​ ​I’m here​ ​for​ ​you.”​ ​This​ ​a​ ​great​ ​relief,​ ​and​ ​you​ ​can​ ​visibly​ ​see​ ​relaxation​ ​and​ ​comfort wash​ ​over​ ​them.​ ​​ ​​ ​So​ ​we​ ​say​ ​to​ ​each​ ​other,​ ​and​ ​to​ ​those​ ​lost,​ ​​ ​​​ ​“Dear​ ​one,​ ​I know​ ​you​ ​suffer,​ ​that​ ​is​ ​why​ ​I​ ​am​ ​here​ ​for​ ​you.” ​​​​​​​​​These​​three​​mantra​​come​​from​​a​​sutra​​called​​the​A​​ nathapindikovada​​Sutra​. Spoken​ ​by​ ​Ven.​ ​Shariputra,​ ​the​ ​Buddha's​ ​greatest​ ​students​ ​to​ ​great humanitarian​​Anathapindika​​when​​death​​was​​close.​​​​​T​​he​​Buddha​​is​​the​​one who​ ​has​ ​the​ ​capacity​ ​of​ ​being​ ​there,​ ​of​ ​being​ ​mindful,​ ​of​ ​being​ ​understanding, of​ ​bringing​ ​love​ ​and​ ​acceptance,​ ​of​ ​being​ ​joyful​ ​in​ ​the​ ​presence​ ​of​ ​suffering.

We​ ​need​ ​the​ ​Buddha​ ​now​ ​-​ ​these​ ​horrific​ ​weeks​ ​are​ ​so​ ​trying.​ ​​ ​​ ​Please​ ​seek​ ​out the​ ​dear​ ​ones​ ​in​ ​your​ ​life,​ ​take​ ​their​ ​hand,​ ​and​ ​say​ ​these​ ​words...
“Dear​ ​One,​ ​I​ ​am​ ​here​ ​for​ ​you.”
“Dear​ ​one,​ ​I​ ​know​ ​you​ ​are​ ​here,​ ​and​ ​I​ ​am​ ​very​ ​happy.”
“Dear​ ​one,​ ​I​ ​know​ ​you​ ​suffer,​ ​that​ ​is​ ​why​ ​I​ ​am​ ​here​ ​-​ ​for​ ​you.”
We​ ​touch​ ​the​ ​qualities​ ​of​ ​the​ ​Buddha​ ​by​ ​recalling​ ​​ ​-​ ​remembering​ ​the​ ​Buddha​ ​- The​ ​Nembutsu.​ ​We​ ​say​ ​the​ ​many​ ​names​ ​of​ ​the​ ​Buddha​ ​to​ ​touch​ ​those​ ​qualities -​​the​​joy​​and​​the​​peace​​of​​the​​Buddha.​​​​We​​have​​all​​suffered​​this​​loss.​A​​ nd​​we all​ ​heal​ ​it​.
​ ​In​ ​parting,​ ​let's​ ​share​ ​​the​ ​great​ ​wish​ ​of​ ​the​ ​Buddha​ ​for​ ​all​ ​beings ​ ​-​ ​​let's​ ​say​ ​it​ ​out​ ​loud​ ​-
​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​May​ ​you​ ​be​ ​happy;​ ​​ ​May​ ​you​ ​be​ ​free​ ​from​ ​harm: ​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​May​ ​you​ ​receive​ ​boundless​ ​compassion;
​ ​And​ ​may​ ​peace​ ​and​ ​harmony​ ​fill​ ​your​ ​heart
​ ​-​ ​Namu​ ​Amida​ ​Butsu​ ​​ ​Namu​ ​Amida​ ​Butsu​ ​​ ​Namu​ ​Amida​ ​Butsu​ ​-

The​ ​reading​ ​today​ ​is​​ ​"On​ ​WHITE​ ​ASHES"​ ​​​ ​​from​ ​Rennyo​ ​shonin When​ ​I​ ​deeply​ ​contemplate​ ​the​ ​transient​ ​nature​ ​of​ ​human​ ​life,​ ​I realize​ ​that​ ​-​ ​from​ ​beginning​ ​to​ ​end​ ​-​ ​​ ​life​ ​is​ ​impermanent​ ​like​ ​an illusion.​ ​We​ ​have​ ​not​ ​yet​ ​heard​ ​of​ ​anyone​ ​who​ ​lived​ ​even​ ​two hundred​ ​years.​ ​​ ​​ ​​ ​​ ​​ ​​ ​​How​ ​fleeting​ ​is​ ​a​ ​lifetime!

Who​ ​in​ ​this​ ​world​ ​today​ ​can​ ​maintain​ ​a​ ​human​ ​form​ ​for​ ​even​ ​a​ ​hundred​ ​years? There​ ​is​ ​no​ ​knowing​ ​whether​ ​I​ ​will​ ​die​ ​first​ ​or​ ​others,​ ​whether​ ​death​ ​will​ ​occur today​ ​or​ ​tomorrow.​ ​We​ ​depart​ ​one​ ​after​ ​another,​ ​more​ ​quickly​ ​than​ ​the dewdrops​ ​on​ ​the​ ​roots​ ​or​ ​the​ ​tips​ ​of​ ​the​ ​blades​ ​of​ ​grass.​ ​So​ ​it​ ​is​ ​said.​ ​Hence,​ ​we may​ ​have​ ​radiant​ ​faces​ ​in​ ​the​ ​morning,​ ​but​ ​by​ ​evening​ ​we​ ​may​ ​turn​ ​into​ ​​​ ​white ashes.

​ ​​ ​​ ​​ ​​ ​Once​ ​the​ ​winds​ ​of​ ​impermanence​ ​have​ ​blown,​ ​our​ ​eyes​ ​are​ ​instantly​ ​closed and​ ​our​ ​breath​ ​stops​ ​forever.​ ​Then,​ ​our​ ​radiant​ ​face​ ​changes​ ​its​ ​color,​ ​and​ ​the attractive​ ​countenance​ ​of​ ​peach​ ​and​ ​plum​ ​blossom​ ​is​ ​lost.​ ​Family​ ​and​ ​relatives will​ ​gather​ ​and​ ​grieve,​ ​​but​ ​all​ ​to​ ​no​ ​avail.​​ ​​ ​​ ​Since​ ​there​ ​is​ ​nothing​ ​else​ ​that​ ​can be​ ​done,​ ​they​ ​carry​ ​the​ ​deceased​ ​out​ ​to​ ​the​ ​fields,​ ​and​ ​then​ ​what​ ​is​ ​left​ ​after​ ​the body​ ​has​ ​been​ ​cremated​ ​and​ ​has​ ​turned​ ​into​ ​the​ ​midnight​ ​smoke​ ​is​ j​​ ust​ ​white ashes​.​ ​​ ​​ ​​ ​​ ​​ ​​ ​[slowly]​ ​​ ​​ ​​ ​​Words​ ​fail​ ​to​ ​describe​ ​the​ ​sadness​ ​of​ ​it​ ​all.
Thus​ ​the​ ​ephemeral​ ​nature​ ​of​ ​human​ ​existence​ ​is​ ​that​ ​death​ ​comes​ ​to​ ​young and​ ​old​ ​alike​ ​without​ ​discrimination.​ ​So​ ​we​ ​should​ ​all​ ​quickly​ ​take​ ​to​ ​heart​ ​the matter​ ​of​ ​the​ ​greatest​ ​importance​ ​of​ ​the​ ​spiritual​ ​life,​ ​entrust​ ​ourselves​ ​deeply​ ​to Amida​ ​Buddha,​ ​and​ ​recite​ ​the​ ​Nembutsu.
​
Humbly​ ​and​ ​respectfully,​ ​Rennyo​ ​Shonin​ ​in​ ​the​ ​year​ ​1466

--- Namandabu - namandabu - Namandabu ---

["Let it Go" plays] - That song is so freeing. It makes me want to let go all pretence and shoulds and just be!  
Welcome again  and good morning.  It’s good to be together with the Buddha’s teaching - the Dharma - this morning.  We have some folks absent at the Playa. The Burn is over and the cleanup begins. The past two weeks have been full. Pet blessings, a funeral, and the continued plumbing disaster.  But now we are together. I’m always happy to see you here.  You’ve met Tomo Sensei. [bow] Welcome to all visitors. It is always wonderful to gather with our dear Dharma Friends.
Letting go.. hmmm.  There is a Mark Twain quote about aging …
”Age is an issue of mind over matter.  If you don't mind, it doesn't matter”

Anything we attach to is troubling.   We long for permanence in a changing world. But letting go of attachments is difficult.  Usually attachments and aversions are strangely prized possessions.  Our anger or our pride or a bad experience become the objects that we think we can’t live without. Truly our small self can’t live without them. The ego is made out of these possessions. But really these bind us in a way that we cannot live a joyful life.
The Buddha's teaching is intended to teach habits of letting go. The Eightfold path is a way of living that promotes a letting go habit of mind.
We ask people to submit post-its with what you’d like to let go of?​

Letting go of guilt. Past Actions. Or adverse experiences.
Letting go of fear.  Imagined outcomes.
Letting go of who you wish you were.  Expectations.

These are all really great aspirations.   How do we use the Buddha’s Dharma to make letting go possible?  As Mark Twain said, the Dharma works by changing our mind. Following the Buddha’s way changes our habit of mind. The ways we frame our experiences through the lense of views. The Buddha taught that a joyful life is one lived in this precious moment.  The middle between past and future. Get in the habit of letting go of Living in the past or of living in the future, this leaves us squarely in the present.  Dharma practice is habit forming. Habit making - Monthly habit - a daily habit.  A Habit of mind, where releasing attachments with each outward breath becomes second nature.


We do talk about all the ways of letting go pretty often.  
One way is by…casting things off
In your journey of life, it is better to travel with our hands free…do you ever find yourself with too much stuff in your hands?  On projects at the temple, I often an trying to use a tool or something and in my hands are bits and pieces even trash or wrappers from something. Put it down. Toss it out. Really the contents of these post-its - it’s the future, the past, complaints, fears - that burden us like this. Let them go.  Casting out.

Another way is … Giving
Our Buddhist word Dana means - giving, without expecting anything in return.  Giving helps us grow the habit of letting go.


The best way is … Taking refuge
When we humbly recognize that we are barging our way through life. We lead with the “I-Me-My”s and that is the root cause of difficulties. We can let go trying to control everything and take refuge in the Wisdom and Compassion of the Universe.

That is what we are going to talk about this morning. These ideas come from the Buddha. They are Dharma teachings… If you are a Buddhist, or just came to see what our service is like today; each one of us has to learn how to let go.  

We usually don’t say should or have to?   This must be pretty important if I do.   It is.  Because not being able to let go creates our suffering.
Has anyone see the meme on the RBC sign out front…?   Anyone?... Anyone?... Anyone?...
“Change is never painful.  When we Resist it, we suffer”
The burdens we carry with us -  bad memories of the past, and fears of the future are the impediments to a joyful life.  Clinging is resistance to change. They cause suffering.
 
It may be hard to do. We all know it’s a reasonable thing to do.  It makes a lot of sense but we can’t do it…. The Buddha realized this is exactly why we don’t live joyful lives.  And so the Buddha  taught many ways of letting go.

The first way of letting go -   Is casting off.
Let’s do a very simple mindfulness exercise:
Please stand-up [as you are able], and Close your eyes.     [bell]
In your mind, see yourself in a forest.  Walk a little bit in the forest and find the biggest stick you can lift.  In your mind pick up the big stick, feel it.  Say “this is heavy”  Really feel it.  Is it heavy?  You bet it is.  Feel it compressing your spine with its weight.  Feel your arms strain to hold it. Your shoes sink into the soft forest floor. Now draw in a deep breath - and with the our breath  let go. Just let it fall away. It doesn’t feel heavy now?  
It’s only heavy when you hold it, but if you let it go, it has no weight at all.  Relieved and refreshed, walk a little more.
This time reach down and pick up a heavy rock - for some it will be a boulder - it has written on it what you wrote on the post-it.
Say “this is heavy”  Really feel it.  Is it heavy?  You bet it is.  Feel your problem compressing your spine with its weight.  Feel your arms straining to hold it. Your shoes sink into the soft forest floor. Now draw in a deep breath - and with the out breath just let go of the problem. Visualize it fall away.
Every out breath unburdens you more and more and more. [bell]
OK - open your eyes, you can sit back down.


There are lots of heavy things in life?  Jobs, illness, relationship problems, money problems.  Feel how heavy it is.  Remember - It’s only heavy from your holding on to it.  This way of letting go is to breath things out.  We live very complicated lives.  We carry too much of this stuff.  Let them go and travel light on the journey of life. When you feel the heavy weight returning, breath deeply and focus on now and the weight is gone.

We formalize this process -  Buddhists have confession too. We call it the Dharma Gate of Contrition - the Sange-mon.

We are encouraged to confess to someone who is able to receive the confession of something troubling we have done or thought.   We unburden ourselves to a wise person experienced in life and the Dharma.  It can be a priest, but it doesn't have to be.  [We are usually easiest to find.]   The point of confession is to experience remorse or regret for our actions.  It recognizes the trouble we have created for ourselves or others.  It is an opportunity to reflect on the consequences of our actions.  We carry the hope that it helps us to make a better choice in the future.  In practice, confessing results in a sense of relief.  Of Letting go what has been held back.

There is the famous story of the time I short-sheeted Rev. Shelley’s crutches. I was 17 and she had injured her knee and when she leaned on the mal-adjusted crutch she fell and cracked the cast. I felt so bad that the little teasing had gone too far. I confess this to all of you in hopes of letting go that burden. [breath]

Confession does not, and cannot absolve us of responsibility for our actions.  The law of Karma ensures that the consequences of unskillful actions will manifest. When we take Buddhist practice seriously, we try to behave well - skillfully is the best translation from the sutra.  An important part of this is to acknowledge our failures and to learn from them. Confession is indispensable in this process. We enter understanding through the Dharma gate of contrition.

The Sci-Fi writer  Ray Bradbury once said ….
“Learning to let go should be learned before learning to get.
Life should be touched, not strangled. You’ve got to relax, let it happen at times, and at others move forward with it.”

We can do this the simple act of giving - expecting nothing in return. Another way of letting go.   
This is called Dana.  Not ordinary giving, but giving and expecting nothing back in return.   When you sign up for a monthly gift [by paypal or other service] it sustains the temple, not for you, but for others who may come here. When you put a five or a ten in the  Dana boxes conveniently located by the exits, this is a way of practicing “letting go”.   The “I-me-me-my” wants to keep the precious dollars of money, the compassionate heart lets it go. The Buddha recommended giving enough that you notice it, but not so much that it troubles your life.  A middle way method there too.
Dana is not just a matter of giving. It is ridding us of our overwhelming attachment to ourselves and whatever we have. Generosity is being spacious and open hearted.

If you noticed the recent plumbing disaster on Taylor Street. The water line broke.  This is costing the temple a lot to fix. Making a donation so that there is clean water for visitors of the temple is not for you, you get little in return. And is is very good.  

And the best way of letting go is taking refuge in something bigger than you.   We call it having a Nembutsu mind.
Realizing this is all happening whether you are here or not.  A mind where nothing sticks to it. You don’t own this. You are just taking refuge in this life. If you are having a beautiful experience this morning, don’t worry about taking it with you and trying and remember what’s being said - you don’t need to try to remember.  These things will just stick in your mind anyway.  So don’t try and collect things. That openness allows things to stick to you.  We just listen to the Dharma talk and say the Nembutsu in gratitude.  A Nembutsu mind.  Just experience the joy of that moment in that moment. Feel the wisdom and compassion imbued in life.

The Buddha taught that when you have a beautiful moment, enjoy it right now! And move on. You can be free for the next wonderful moment to come and let that go too.  This way all the happiness and the unhappiness of life doesn't stick to you, which means you can always be free for the next moment to experience the infinite compassion and infinite wisdom of the universe.
You just flow through life collecting no mementoes, expecting nothing from the future.  Someone says something rotten to you; it just goes right through you.  The beautiful sunset takes your breath away - goes right through you.
Open to wonder and wisdom in every moment - Namu Amida Butsu!

From beginning to end, the path of Dharma is about letting go.  As we let go of one thing along the way, we find ourselves clinging to the next. As we let go of the big stuff, we find our more subtle attachments to be let go. It is hard to let go of things, harder to let go of ideas, and even harder to let go of a carefully constructed spiritual identity.  That process of letting go is a tender one. We should notice the poignant humor of this very human life. Not a struggle, more a path of acceptance and openness to the natural arising and dissolving of experience.


Tomo sensei and I performed a funeral on Friday. And it brings this into focus. Although letting go is something that happens all along the Buddhist path, it really comes to the surface in relation to death. When dealing with death we are bluntly confronted with the futility of not letting go. We like to hold  the idea of our own mortality, safely distance. Its abstract, but suddenly gets very personal in the face of  death, exposing powerful emotional undercurrents and deep attachments. At this point, telling a son who just lost his mother to simply "let go" is not very skillful or effective.  We usually say “she’s going to be ok”.   This takes the focus of the individual's experience and opens the way to moving onward without the dear one.

Death has a way of bringing us back to what is most essential. In
the presence of death, the extraneous concerns and preoccupations fall away quite simply and naturally. It comes down to the basic issue. The self is changeful, the body is changeful.  Embrace and accept or suffer.

When we ourselves come to death, we can be present with experience, whatever it is, as it rises and falls. People go away, accept that. Being present is the best way of letting go, and as we let go we become more present. It may even be possible, to die with pleasant curiosity and to breathe our last breath without expectation or regret.

I think you understand what letting go is and if you can do it from time to time in your life,  you will find that you can overcome most of the problems in life.  There are times when you work hard, when you carry a heavy load.  We all have duties and jobs.  There also has to be the time when you just put things down - let go.  The problem is our culture is best at doing things.  We’re very good at that.  But what we don’t know is how to put things down, let go and rest.  So that’s how to let go.  That’s how to let the wisdom and compassion of life flow into you.  As Woody Allen said “Life is full of misery, loneliness and suffering --- and it's all over much too soon.”

One last letting go together.  We will share a gift with all sentient beings. [Repeat after me…]

May all beings be happy;
                     May all beings be free from harm:
                          May all beings receive boundless compassion;
                               And may peace and harmony fill their hearts

--- Namandabs - namandabs - Namandabs ---

Good Morning everyone. And Happy Mother's day to mothers and grandmothers here today - your special day.

It is great to see all you’all this morning. I still feel the wonderful energy of our celebration of the Buddha’s Birthday last time. Just a few of the flowers are still here. Most of them have been moved to the temple’s compost bin. Now a tasty treat for the mouse family that lives there...
    The busy life of the temple has been rolling along. Cleanup day, a New member seminar on the Shoshinge  [that we just chanted] and many weekly activities enrich our spiritual lives.  Seeing all your friendly faces is very good.  In all the temples we visited in Japan I had this sense - a home feeling. You are all very welcome here in this home.


This week we’ve been working on a new entrance to the Shasta apartment. Concrete. Removing the old concrete steps and pouring new ones. Lots of very physical labor.  We busted up several thousand pounds of debris and carted it off.  One of the day-laborers we hired asked "What Buddhism is about".   I paused…thought about saying it's about compassion, or ending suffering...instead I said it's about the Interdependence of all things.


What makes everything Interdependent is really Impermanence.  We heard that in the sutra today. It is important to see.  If we can see that, life is easier to live. The joy and humor in everything is more accessible.  The Wisdom and Compassion in the universe is more visible to us.   It was strange to be talking about impermanence, when I’d just spent a couple days pounding on 60 yr old concrete with a jack hammer.  It did seem pretty permanent. Very tenaciously clinging to its form.  But in the end the concrete’s rigidity is its downfall. Its inability to bend and change makes it break. If we understand and accept Interdependence and Impermanence  in our lives, we will break less and bend more. That is a joyful life.

The Dalai Lama once answered the question “What is Buddhism about?” with, “It's about Compassion”. This is simple, the Buddha’s compassion is immense and helping each of us to see Interdependence and Impermanence in everything is the most compassionate action.

It’s about - Interdependence and Impermanence of all things -
Everything in the world is the result of causes and conditions. Nothing exists without the many causes and the conditions necessary for it to be.  There are so very many causes and interconnected conditions in the universe. As we make our way through life, obstacles hold us back. The Other Power of Amida Buddha carries us onward in spite of obstacles.  It gives rise to our realizing that the Wisdom and Compassion of the universe is here for us - We need to see that.  We are the receivers of Great compassion.

What is this Interdependence and Impermanence I speak of?

Let’s start by talking about Interdependence. About 2600 years ago Gotama Buddha said  -

When this is, that is.
          This arising, that arises.
When this is not, that is not.
           This ceasing, that ceases.

Our tradition describes the world as a changeful web of causes and results.  We are each a chain of causes and effects.    This is the Dharma view, not the usual view of the world and ourselves, but a glimpse of Reality as it is.   We say that these causes and conditions interdependently co-arise.  The old Buddhist word for this is patiiccasamuppāda.    And everything is simultaneously interdependently co-arising.   

It is important to note that the Buddhist view does see the world as explainable. The world does make sense. And it can be penetrated or understood on deeper levels.

An example of the interdependent co-arising is the concrete block next to shasta house, in the Alley.   What is the nature of its existence? Is it real, is it permanent, is it an illusion,  is it eternal?

If you say it doesn’t exist, then I direct you to the alley. Because itis gone now. In its place is a big hole.  

If you say it does exist. Why would you say that?...but if you did. We can agree that we are talking about it so it has some element of existence even now. The ideas or memories, or in the form of the little chunks that are at the concrete plant getting ground up into new concrete.

You can see - Existence and nonexistence doesn't really accurately say what the nature of the block is.  It has some qualities of both. It depends on causes and conditions coming together.
[Describe how to make concrete. ]
Water, cement powder, gravel, mixing. Thoughts.  Reason. Constant attention and a whole lot of lifting of heavy things.  - I thought the 80 lb bags were heavy until we added the water - sheesh -  Take any of these away and the concrete is gone.  Never having existed.

The Block had so many causes and conditions required for it to “happen”. The point is that all things have necessary interdependent causes and conditions and all things are born when these are present and die when these change. Existence and Nonexistence doesn't really accurately describe the nature of things. The Birth and death we agonize over - This duality is not useful.  We live in this dual thinking all the time and it is very un-healthy.   Because it's not true.  It's not an accurate way to see the world.   If we look deeply we see that all things are impermanent. If we cling to things that are impermanent - we suffer.  If you clung to the block of concrete you’d be in pieces now.  

Another way to look at this interdependence is in the parts that make it up. Things don't have their own self existence - they can’t.  As Sakyamuni described the Phema Sutra - The River Foam Sutra -  all things - even people are really made up of five components aspects: The Five Skandas.
  

1. Form
   
2. Sensation
   
3. Perception
   

   4.   Mental Formation
   5.  Conscious thinking          

How can what is made up of many different changeful aspects be permanent?   It can’t.   At the end of the sutra he teaches that by realizing this - what makes us up - we are liberated from our false understanding of our own permanence.  And the permanence of other things or ideas or people. Seeing this clearly can takes us out of the clinging that causes our suffering.  Clinging to all these impermanent and interdependent things doesn't make sense. Can we grab the water in a stream? No.  Sometimes realizing how reality really is - is a scary - Nothing is as it seems nor is it otherwise -  But is it essential to our accepting the the Other Power of Amida Buddha and the Nembutsu as our path to end suffering.

Sakyamuni Buddha saw that all things are really made up of these Interdependent co-arisings.  All things are not really things at all. They are events. They are Happenings. Inter-mixes of these Five Heaps.
As I quoted at the start  - The Buddha explained paticcasamuppada as,

When I am, that is.
           I arise, that arises.
When I am not, that is not.
               If I cease, that ceases.


All things change and pass away into new things.  If you just take this way from the talk today, it will give you great benefit -  Interdependence is Impermanence.  If we cling to things that change, we suffer.  

In the Tanisho Shinran Shonin left these words for us...
‘As for me, Shinran, I have never said the Nembutsu even
once for the repose of my departed father and mother. For
all sentient beings, without exception, have been our parents
and brothers and sisters in the course of countless lives in
many states of existence. On attaining Buddhahood after this
present life, we can save every one of them.’
—Tannisho  - A Record in Lament of Divergences, (CWS), P. 664

In other words, we have all been bonded to one another as father or mother or sister or brother.  We cherish all of life as the life of our parents or sisters and brothers. We are all part of each other. And he shows to us that, wherever they may be, once we become a buddha, we will be able to help them.   This is the Great Vow of Amida Buddha.   

Even the enlightenment of Amida Buddha was interdependent.  He vowed to become a Buddha only if he created a Pure Land where Dharma understanding was easy. The Vows of Amida Buddha are interdependent causes in our lives.  About 12  Kalpas ago Amida Buddha made the 48 Vows.  About 5 Kaplas ago he created his Pure Land.


In the Larger Sūtra of Immeasurable Life, Sakyamuni Buddha tells us the story of Amida Buddha, in very ancient times and possibly in another realm, there was a monk named Dharmakāra.  Dharmakāra was a former king who, having come into contact with the Buddhist teachings through the Buddha Loke-svara-raja, renounced his throne.


He then resolved to become a buddha and manifest a Buddha-Ksetra ("buddha-field") of many perfections. This aspiration is expressed in his 48 vows. They describe the type of buddha-field Dharmakāra Bhodisattva would create, the conditions for being born into that world, and what kind of beings would be reborn there.


Amida actualized the Vow by giving us a way to access his Pure Land through The Nembutsu.  He created our interdependence with the wisdom and compassion of the universe.  By cultivating True Entrusting in the Vow.  By truly trusting that Amida Buddha is here for us -  Being Truly grateful for that Other Power we feel in our daily life, we are able to live a joyful life.   I am grateful for this interdependence. It is our interdependence with each other and with our world and ultimately with everything. If we weren't interdependent with everything nothing would be possible.  

His Vows to construct a Pure Land where all beings can attain Enlightenment deeply express the principle of interdependence. Each Vow links the Bodhisattava's Enlightenment to the Enlightenment by all beings. He cannot gain it unless we all gain it together with him. We are all interconnected in The Vow.


When Amida's great vow touches our hearts, we don’t think, “Well, as long as I am happy, that’s all that matters, who cares about the rest?” - This is the thinking of someone who thinks in separateness.  The thinking of someone who has lost sight of paticcasamuppada. This is ignorance. When we have faith in Amida Buddha we think expansively of our interdependence to all life and all that is. One Shin Buddhist teacher put it like this...

"All things, the water and the air included, are linked together, one thing encircling and being encircled by the other. The mountain and the river bestow me with so many blessings. When Amida Buddha shines upon me and all of the rest of life,  we are linked together as lives saved by that light. All things on earth, all things in the universe, are in the realm of this great life-force linking us all together."
[“Buddha’s Wish For The World” by Monshu Koshin Ohtani]


From the recent past of Shinran Shonin to the distant past of Amida Buddha, these causes are still active now.    These recent and distant labels are not even real.  It is all happening right now.  Timeless time is the word Shinran Shonin used for this.


Shinran Shonin gave us these teachings as an agent of Great Compassion.  He studied the Pure Land masters and determined that an end of suffering was possible thru - taking refuge in Amida Buddha by the Nembutsu.  Having deep and abiding faith in interdependence and impermanence is the way to happiness.  That is exactly what the Phema Sutra shows us.  Shinran focused on unburdening us of the arduous path of self-effort as taught in other schools of Buddhism and instead showed that the interdependence with the Other Power of Amida Buddha is the primary cause of our enlightenment. We change as it changes, we become as it becomes. When I am, that is. I arise, that arises.  When I am not, that is not. If I cease, that ceases.  We are impermanent and interdependent.


- Conclusion -
We can go back to the question -  What is Buddhism About ?
Its about Impermanence and Interdependence  and If we cling to things that are impermanent?  - we suffer.  If we don’t cling we are joyful.

This interdependence means that Everything is really an event in a chain of causes and results.  This is the Dharma view, not the usual view of the world and ourselves, but here we glimpse Reality as it is. We can see everything as a changeful flux.   Everything is without its own inherent existence. Everything is Impermanent and Interdependent.  Why would we ever consider clinging to such a world - what is there to cling to?  We live in a wonderful changing matrix =  Form - Sensation - Perception - Mental formation and Conscious thoughts.  We are just part of this. Intimately connected to all that is.  

Even the concrete is changeful.  It is Interconnected and Impermanent.  Nothing is more impermanent than water. But concrete is made from water. Always changing form.  Always becoming.  We are always changing and becoming.

We can see things that may be holding us back in our spiritual growth.  As we move along -  it is always our clinging and selfishness holds us back. Wanting to be like concrete seems great - but it's not.  If we let go -  If we have faith that the changes will be beneficial; if we ride along with the flow of life - we are OK just as we are. We say the Nembutsu in gratefulness for the Wisdom and compassion of the universe. We can accept ourselves and others - as they are.  We all have stuff, some of it severe, even so,  Amida Buddha created a way for us to access freedom from endless cycles of suffering. Even in our busy lives, faith in Amida can bring us to understanding.  Shinran Shonin has shown us that.  Through the Great Compassion of Amida Buddha wisdom is available to us all, right now.


The Metta prayer says it well…  [say after me]
May you be happy;
                     May you be free from harm:
                          May you receive boundless compassion;
                               And may peace and harmony fill your heart


- Namu Amida Butsu  Namu Amida Butsu  Namu Amida Butsu -
*In great gratitude to all the dharma teachers who .made this talk possible. 

THE PENA SUTRA - Shakayamuni Buddha's Discourse on River Foam
Reading 14 May 2017


The Buddha was staying with the Avojans, on the banks of the Ganges River. He addressed those assembled “friends, suppose that a large glob of foam were floating down the river, and a person with good eyesight saw it and clearly examined it. To them it would appear empty, void, without any substance.
For what substance could there be in glob of foam?

“In the same way, a practicer well-versed in the Dharma observes and examines any Physical form that is past, future, or present, internal or external, obvious or subtle, common or extraordinary, near or far. To those well-versed in the Dharma it appears empty, without any substance.
For what substance could there be in form that is constantly changing?

“Now suppose that in the rainy season it is raining fat heavy drops and a water bubble appears and disappears on the water. A person with good eyesight sees this and clearly examines it. The water bubble would appear empty, void, and without substance. For what substance could there be in a water bubble?

“In the same way a practicer of the Dharma observes and examines feelings - past, future, or present - a   feeling that is internal or external, obvious or subtle. To those well-versed in the Dharma it appears empty, without lasting substance.
For what substance can there be in feelings that are constantly changing?

“Now suppose during the hot season a mirage was shimmering. A person sees it and clearly examines it. The mirage would appear empty.
For what substance could there be in a mirage that is constantly changing?

“In the same way a practicer of the Dharma examines any perception that is past, future, or present, internal or external, common or extraordinary. Well-versed in the Dharma, it appears empty, void, without substance.
For what substance can there be in perceptions that are constantly changing?

“Now suppose that a person is seeking wood for carving? They go to a forest with a sharp ax. There they find a large banana tree. They cut it at the root and remove the top. They peel away the outer skin and don’t find any wood at all. They clearly examine the banana tree and it appears empty, without heartwood substance for what substance could there be in a banana tree?

“In the same way a practicer of the Dharma observes mental formations that are past, future, or present, internal or external, obvious or subtle. To those well-versed in the Dharma mental formations appear void and without substance. What substance is there in mental formations that are constantly changing?

“Now suppose a magician does a magic trick and a person with good eyesight clearly sees the trick. The trick appears without substance.
For what substance could there be in a magic trick?

“In the same way a practicer of the Dharma observes any conscious thinking - past, future, or present, internal or external, obvious or subtle. To them consciousness appears without substance. For what substance could there be in consciousness that is impermanent and rooted in ignorance of Four Noble Truths?

“Seeing these Five Aggregates clearly, a follower of the Dharma grows less deluded by form, feelings, perceptions, less deluded by mental formations, and by conscious thinking. They grow less deluded by The Five Clinging-Aggregates.

“Less deluded they grow dispassionate. Through dispassion they are released. With release there is the knowledge that they are released from clinging. They know that the cycle of birth is ended,  the fully integrated life has been lived,  and the path complete. They know here will be no more moments rooted in ignorance.” ​

​--- Namandabu - Namandabu - Namandabu ---

So happy to see you all here today. It really feels like summer!  If you are new to our temple. Welcome!  The life of the temple has been full and joyful since we last talked.  We’ve done a couple hospital visits and one on one discussions with members.  We work to make this place a welcoming and sustainable home for Buddhism.  The sangha has made this possible.  It's a peaceful place. It is a gentle place where troubles and strife seldom enter.   It is a place where we take the time to be with each other.   And where  we are all able to grow and share in the Dharma.  Thank you.
Next week we’ll have our Moon Rabbit Cafe and share food and community with 150 guests.  Bring friends, invite anyone.

The title of my talk is “Chop Wood and Carry water”.  As I prepared and studied, I found an interesting effect.   I would  do some writing and then I would see those words  “Chop Wood and Carry water”.  And I would think of some chore or project, and off I would go to do just that.   Then I'd get back to the Dharma talk writing, see the words “Chop Wood and Carry water” and - you see where this goes - the Dharma talk isn't exactly finished - But wow! I sure got lots of chores done!

Here is what I have….Buddhism is often called a religion of enlightenment.  A way of enlightenment is better for some - The Great Natural Way.   The way of Suchness.   How to approach this idea of Suchness?  Have many of you heard this term in Buddhism before?  Ok - some.   You’ve heard the word “Tathagata”?  That's the Buddha: “He who comes from Suchness”.  Suchness = Tathata in Pali.  Maybe that's not helping.

The Buddha taught that we are not seeing reality around us in an accurate and honest way. We see through the distorting lense of the self.  Our self tends to be very centered on only its interests and has the nature of clinging. This is the source of all our sorrows and difficulties. This clinging of the self to a dynamic universe. An analogy would be if we grabbed on to things that are moving, trouble follows.  Grabbing onto a moving car is unpleasant. - If you’ve ever tried that [I have] -   It’s moving and you're not, usually your hand is the thing that breaks.  
Suchness then in my analogy is the motion of the car. The true nature of reality. Dynamic, vibrant, energetic. My self delusion sees the car as static.  We could say that the actual reality of the car is conditioned by my self and so I have a distorted picture.  What we call a conditioned view.

We see things as more complex than they are. We conjure up subject and object out of what is really just suchness. We condition this reality with an extra dimension that doesn't really exist.  We are “dimensionally challenged”.  Even the Buddha had difficulty explaining un-conditioned reality to conditioned beings?  Language and vocabulary are not suited. Both Suchness and our selfish delusion are exist in the same space and time. They are not separate. They are interpenetrating realities.  


Suchness is the true mode of being that underlies all. It is non-duality.  “Diving into the oneness of reality!” as we do in gassho.

This might start to sound a bit cooky. Since we believe our selfish perceptions are “reality”, then for our world to be real, we have to perceive it as something. It can’t just BE.  We have to judge it, or name it, or describe it in some way. The self thinks we perceive the world through words, through ideas. But in fact that is chattering of the monkey mind, drowning out the harmony of reality that lies before us.

Have you noticed, everybody is taking pictures of things lately. I made fun of Selfie-ness last time. Somehow if I have a picture of me with the cake, it makes the cake more real - right. This obsession with posting pictures is just the self wanting to freeze things, capture moments in data, petrify them in time, and make them fixed - a wish that comes counter to the fact that everything is moving and changing.  But Suchness, is right now.  Before we name it or describe it or form an opinion about it. Suspend the monkey chatter and you will be relating to Suchness, each moments the as-is-ness there to experience.

Where can we see this Suchness? Everywhere. Everyday.  When life is simple it's much easier to experience Suchness - a pre-conceptual oneness with reality. It lives in everyday moments.  Tiny moments.  Like our breath.  Or dew drop on a blade of grass.  Those little teeny tiny baby toe nails!  In the “Chopping of wood and the carrying of water” we all must do.
Too often we approach life looking for the next “big thing”.   When really, what we seek is there all the time.
Suchness is reality as it is. It is the love that is present in the world for us - it's always here. Infinite and available. It is in our lives all the time, but we seldom realize it. We long for it. A drenching Dharma Rain. Diving into the oneness of reality. Immersion in that reality of love everywhere. We are not alone or separate in darkness when we take refuge in infinite compassion.  Most of the time we avoid this truth. It's amazing but the self will actively suppress our experience of suchness. We have a spark of understanding inside us - our Buddha nature.  And when we kindle that spark we have bodhicitta - the wish to reach enlightenment for the sake of all beings. Suchness was what the Buddha realized in his enlightenment.  Basking in the Dharma Rain under that Bodhi tree.

“Chop wood carry water”  comes from a Zen Koan.  A word puzzle give to a student to shake them out of a conditioned view.   Once a Zen student in China asked his master. “What do I need to do to follow the Buddha's way?”   The answer he got was…
“Before Enlightenment , chop wood carry water,  after Enlightenment chop wood carry water”.
Often students would practice for many years in the monastery before the teacher shared an insight like this.   The tendency is for us to think that Buddhism is a thing we do - Like chanting, or meditating or studying the Dharma.    In this message is a clue. A hint that the grand experience of a life free from suffering - What the Buddha offers us - is actually right here. Right now.  But we don't notice.

If we are mindful in daily acts that sustain life, we can we forget our self-centered strivings.   Koans are supposed to be puzzling. They hint to us. The Pure Land is not far away. You don't have to die to go there. It is right here in your chopping and your carrying. It will be here once your mind changes.   We encounter suchness everyday - the true nature of reality - undistorted and immediate - but we don't allow it in.

What usually happens is we fall back on bad habits - Called The 5 bad habits of the self - they have kept us bound and blinded for so long. These old upside-down views are what we use to explain and categorize our experience whole life.   As the Lotus Sutra described us “dried-out living beings, abiding in suffering and without peace and bliss”

The many troubles in our lives exist because we do not live in harmony with the Suchness that surrounds us.  The Buddha warns us against The 5 Bad habits of self -
competition - to believe I must win and you must lose for me to be happy is a grave delusion. Really win-lose thinking is actually lose/lose thinking.
deception - we tend to deceive others and ourselves. We compromise and rationalize to avoid criticism or acquire some gain.
dependency - We look to others to provide our livelihood and basic needs. We look to others to tell us how to think, feel, and be.
egoism - thinking and acting as though only my way is right results in unfortunate Karmic fruits.
laziness - we think that we can succeed without exerting our own effort in life.
These are all unnatural and calculating acts. Our small mind believes we have to do these things to survive, but like the monkey caught in a trap. To be freed we have to let go. These five habits blind us to the love and compassion that is here, everywhere for us. We can’t see that we are ok just as we are.   When we return to chopping wood and carrying water these five habits can melt away.


In our Shin Buddhist tradition we have the example of the Myokonin - these wonderful sincere people.  Their lives are without these five bad habits. In contrast, they show us how to live a peaceful life in a Buddhist way. By following the natural flow of life. By listening deeply to the Universe around us. By accepting the predominant effects of Other Power.  And by living in a state of True Entrusting. They live without calculation or pretense.  They cultivate a habit of profound trust and confidence. That is what we can call faith in the Buddha - Shinjin.  The Myokonin show us how to align faith with confidence in the Dharma - To just Chop wood and Carry water.

Myokonin are people like Doshu, Saichi and Issa.  Doshu of Akao traveled with our second founder -here- Rennyo Shonin.  He was his bodyguard at times.  These were tough times and as Rennyo revived Shin Buddhism, he experienced growing popularity and violent jealousy from older schools.  Doshu was a protector.
He is famous for many things but I will share his New Year's resolutions 1501.  He made 21 of these, but we’ll just hear a few….
The Resolutions Made on 24th December, 1st Year of Emperor Bunki

1. Don’t neglect [as long as you live] the One Great Matter of Rebirth in the Pure Land.
   
2. If you find yourself in a place where evil is being committed, leave immediately without arguing whether it’s right or wrong.
   
3. If you are still alive tomorrow and you become lazy with regard to the Dharma, have shame, break free of your laziness and behave in the light of the Buddha.         -Doshu
   

The Myokonin way of living follows the flow of life. Being in the flow of the universe - Suchness.  An infinite universe that is full of compassion and wisdom. Naturalness is the way.   Accepting the gentle Dharma Rain where it falls.   This simple mindful living allows Deep hearing - Monpo- to develop. Deep hearing of the light. Hearing the call of Amida Buddha. Infinite love is here, calling to us all.


The Myokonin life of naturalness answers the deepest question: "Who am I? with this...
"I am nothing but this moment in the flow of life. I am nothing but this moment in the flow of life.    This flow is not in our control. It is the flow of the universe itself. The life of the universe flows in me and I just flow with life and that is myself. We do make plans. We have to. And we do make good efforts, but in the end what happens is not our own doing - It is Life's doing."  - Rev. Kiyozawa

Somehow they don’t worry all the time. We do worry a lot of the time. We worry about politics and we worry about our food. We worry about how others see us and we worry if others know what we think of them.  If we spent half the worry time on appreciating and just being grateful for the blessings in our lives, we would be much happier and more of service. We just chop wood and carry water and be with it - not to worry.  In the small moments we can let true life flow as it will, and be free.  That is the Myokonin’s life. And they share with us.

For Doshu everyday was a good day because it flowed from within naturally. Without pretense - no false front was necessary. He was sincere and earnest in living himself as he was. Many of us worry because we are hiding something. We live double lives and that causes our worry. What if they find out my secrets? I am not that smart? I am not that strong? Will they still love me?  But does it help?
Without falsity life will be at ease - naturally.   A life of naturalness is a life of freedom, where there is no need for useless worry - a life of oneness with the spiritual laws of nature - harmonizing and blending.  A life in the flow of Naturalness.

And Saichi the Clog maker, he was a simple man in the 1800’s.  A wonderful person for whom Suchness was accessible and available in his daily life.  As he literally chopped wood, making wooden shoes, for a living. He would work and all the while say the nembutsu. When a poem came to him, he would write it down on one of the wood shavings from his plane. He wrote thousands of poems. Here are a few….
No clinging to anything
No clinging to the small self,
No clinging to the Teaching.
This is in accord with the Dharma
"Namu-amida-butsu!"
And writing about his realization of Suchness...
My eyes change, the world changes.
This place turns into the Pure Land.
How happy I am! Namu-Amida-Butsu.
And writing about his experience of Suchness...
How happy I am!
I cannot see Namu-Amida-Butsu with my eyes,
Because it is too vast a gift to see with my eyes.
To see Suchness
I have to be embraced in Suchness.
Everything is entirely in Suchness.

And Kobayashi Issa was a myokonin of the 1700s.  A Shin Buddhist poet/priest who some of you have heard of. He was a master at seeing naturalness. He captures an essence with this insight into cherry blossoms…
Simply trust   simply trust!   Cherry blossoms in bloom
Tada tome tada tome to ya sakura saku
Simply trust, simply trust!  We can experience Suchness every day. As we chop our wood and carry our water - we feel it.  We can simply trust. We can let go the calculating mind. Avoiding the 5 bad habits of self and allow ourselves to hear deeply.  The Dharma Rain is there. It comes to us in the form of the Nembutsu. We can let love rain down on us as Saichi did.  If we take refuge in the Buddha. Our simple trust is important. It is profound - trust that you are ok just as you are. The Great Vow is for you.

A very insightful definition of happiness is to be "in the flow" where we lose our self in suchness.   This happens to artists, and athletes, and moms washing babies.  You and me [duality] melt away.  There is life happening. We do glimpse Suchness when we “Chop and Carry.  "I am nothing but this moment in the flow of life". I need to let it flow over me. I melt away. It rains down everywhere.  On good and bad, without distinction.  Good will flow when we continue to chop wood and carry water. Present in each moment of the simplicities of life.  Mindful of the wondrous miracle the enfolds us.   We hear deeply the patter of Dharma Rain - it is wisdom and compassion of the Buddha gently falling.


In the flow of a the task at hand, our Chopping and Carrying we Simply Trust.  With deep confidence in the wisdom and compassion of the universe that wishes us well.  In those small moments reality calls out to us and says these words…. Please repeat after me...
           May you be happy;
                     May you be free from harm:
                          May you receive boundless compassion;
                               And may peace and harmony fill your heart

- Namu Amida Butsu  Namu Amida Butsu  Namu Amida Butsu -




Reading 12 jun 16
"Dharma Rain”
  from the Lotus Sutra…
It rains equally everywhere
Falling alike in the four directions
Pouring without measure
saturating all the land.
In the mountains, streams and steep valleys,
In deep recesses, there grow
Grasses, trees, and herbs,
And trees, both great and small,
The grains, shoots, and plants,
The sugar-cane and the grape vine;
All are nourished by the rain,
And none fail to be enriched.
The parched ground is soaked,
The herbs and trees together flourish.
Issuing from that cloud
Water of a single flavor
Moistens grasses, trees and forests
Each according to its measure
All of the trees,
Great, medium and small,
According to their size
Can grow and develop.
When reached by that single rain
The roots, stalks, branches, and leaves,
Flowers and fruits with luster and color,
All are fresh and shining.
According to their substance and    marks,
And natures, either great or small
They alike receive moisture
And each one flourishes.

The Buddha, in the same way
Manifests within the world
Just like a great cloud
Covering over everything.
Having come into the world
For the sake of living beings,
He sees and expounds
The reality of all Dharmas.
The Great Sage, the World Honored One,
In the midst of the multitudes
Of gods and humans
Proclaims these words saying:
"I am the Thus Come One - The Ta-ta-ga-ta
The doubly complete honored one.
I appear within the world
Like a great cloud,  Moistening all
The dried-out living beings,
So they all leave suffering
And gain peace and bliss,  Worldly joy
And the joy of Suchness.
All gods and humans assembled here
Listen singlemindedly and well.
You should all come here
To behold the Unsurpassed Honored One,
The World Honored One,
The one beyond compare.
To bring peace and ease to all beings
Manifest within the world
And for the sake of all, speak
The sweet dew of pure Dharma
The Dharma of a single flavor,
That of liberation and Nirvana.
using a single, wondrous sound
I proclaim this principle
Constantly creating the causes and conditions
For the Great Vehicle.