Words for the Path
of the
Compassionate Lotus

Bury the Master

Remembrance of Buddha

Autumn Clouds

Practice Information 1

Practice Information 2

Web Rings

Ask a Buddhist Priest

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Namu Myoho Renga Kyo

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Words for the Path of the Compassionate Lotus

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Practice Information


Golden Burma Buddha

Volume 1 | Volume 2 | Volume 3 | Volume 4



Web Sites of Interest

  • Fortibet.org - A nationwide non-profit internet service whose purpose is to help support the Tibetan people, help preserve the culture, language, history, art and most importantly the precious Buddhist practices and direct transmissions from the ancient Tibetan lineage teachers. Make your Internet Service - http://www.fortibet.org/
  • Tibetan Government-In-Exile - The Official Multilingual Web Site of the Tibetan Government-In-Exile of His Holiness the Dalai Lama. - http://www.tibet.net/
  • Bodhi-Web - May this dharma propagation stimulate you to: To reflect on the true nature of reality, and may it aid you on a quick journey to enlightenment. alternate url: http://www.cyberway.com.sg/~norbu3/home.htm http://members.xoom.com/norbu3/index.htm
  • Tenzin Choedrak - The Teachings of the Buddhist Dharma and the Karma Kamtsang Lineage dedicated to the activity of His Holiness the Seventeenth Gyalwa Karmapa. Special segment - Prayer Request Area - http://www.geocities.com/tenzin_choedrak
  • Khandro Net - Khandro Net: Dakini Central - Texts, Contacts, Insights and Links. - http://www.khandro.net/
  • Buddhist Links - Buddhist Links by Roger Garin-Michaud: Buddhism - Basics and Fundamentals. - http://hometown.aol.com/politi6772/enflbib1.html
  • Chagdud Gonpa - Chagdud Gonpa - Tibetan Treasures - Nyingma Tibetan Buddhism - http://www.snowcrest.net/chagdud/
  • Kagyu - The Kagyu List welcomes anyone interested in discussing Buddhism, particularly practitioners with an interest in the mainstream Karma Kagyu lineage under the spiritual direction of His Holiness Ugyen Trinley Dorje, the XVIIth Karmapa. Topics include Buddhist meditation, teachings of Tibetan (or vajrayana) Buddhism, and related news and events. It is our sincere wish that this list be of benefit to all who take part. http://www.egroups.com/group/kagyu
  • Sakya Resource -Sakya Tradition, British Columbia, Canada - http://mypage.direct.ca/w/wattj/default.html
  • Vajrayana Foundation - Vajrayana Foundation: Since everything is but an apparition, perfect in being what it is, having nothing to do with good or bad, acceptance or rejection, one may well burst out in laughter. Longchenpa - http://www.vajrayana.org/index.html
  • Bodhisangha - This list is for the discussion of dharma, a phenomena that brings us closer to the final liberation. http://www.egroups.com/community/bodhisangha
  • Shin Buddhism - Namu Amida Buddha - Welcome to the Shin Buddhist Forum. http://clubs.yahoo.com/clubs/shinbuddhistforum
  • Daily Words - Pariyatti.com - Enroll yourself or a friend in the brief daily e-mail installment of the words of the Dharmapada and Sutras of Buddhism. http://www.pariyatti.com/referral_words.htm
  • Karma Triyana Dharmacharkra - The North American Seat of His Holiness the Gyalwa Karmapa. Karma Kagyu Tibetan Buddhism. http://www.kagyu.org/index.html
  • Drikung Kagyu - The Drikung Kagyu Lineage of Tibetan Buddhism. May all mother sentient beings, boundless as the sky, have happiness and the causes of happiness. May they be liberated from suffering and the causes of suffering. May they never be separated from the happiness which is free from sorrow. May they rest in equanimity, free from attachment and aversion. http://www.drikung.org/
  • Kagyu Thubten Chöling Monastery - Kagyu Thubten Chöling Monastery was founded in 1978, two years after Lama Norlha Rinpoche arrived in New York City as Kyabje Dorje Chang Kalu Rinpoche's representative and director of his centers in the eastern United States. Kagyu Thubten Chöling Monastery - "Garden of the Buddha's Teaching". http://www.kagyu.com/KTC/ktc.htm
  • Kagyu Droden Kunchab - Center for the Study and Practice of Mahayana and Vajrayana Buddhism. Lama Lodru Rinpoche was appointed resident lama of Kagyu Droden Kunchab in San Francisco in 1976 by His Holiness the Gyalwa Karmapa and His Eminence Kalu Rinpoche. http://www.kdk.org/
  • The Prayer of Maiterya - Links to Texts, Teahings, Sadhanas and Sutras of Buddhism. http://www.namoguru.org/teachings.html
  • no lists - Dharma Resources on the web. http://www.chebucto.ns.ca/~ab006/dharma.html
  • Bhavana Society - Forest Monastery and Retreat Center Washington, D.C., U.S.A. Theravadan Buddhism http://www.bhavanasociety.org/index.htm
  • Nichiren's Coffeehouse and Gohonzon Gallery - An Independant Movement to promote the Gohonzon. Containing many Buddhist links and information. - A really friendly place to visit and browser and find out more about chanting the mantra of the Lotus Sutra. - NAMU MYOHO RENGE KYO - http://lotussutra.net/
  • Nichiren Shu - The Nichiren Shu is a Buddhist Order founded by Nichiren Shonin (1222-1282). He espoused the Lotus Sutra represents the focus point of Buddha Shakyamuni's teachings. - NAMU MYOHO RENGE KYO - http://www.nichirenshu.org/index.htm
  • Shin Dharma Net - Shin Buddhism reference texts, Sutras, teachings, correspondance course, teachings of Shinran on Buddhism, and the Vows of Amida Buddha. http://www.aloha.net/~albloom/sdn/
  • Jodo-Shinshu Buddhism - Dharma for the Modern Age. http://web.mit.edu/stclair/www/amida.html
  • Tendai - Tendai Lotus Buddhism http://www.tendai-lotus.org/
  • Order of Buddhist Contemplatives - Shasta Abbey, Mt. Shasta, California, U.S.A. Teachings, Serene Reflection Meditation, Tape Program available - donation funded, Shasta Abbey Press and Practice materials. http://www.obcon.org/
  • Singaporedharma.net - Teachings, Sutras, Buddhist Links - Web Card Service. - http://www.singapore-dharmanet.per.sg/
  • Nichiren Shoshu Buddhism - Nichiren Shoshu Buddhism: Historical Writings of Nichiren Doaishonin - http://www.cebunet.com/nst/gosho.html
  • SGI-USA - SGI-USA: Soka Gakkai International - "While it is true that Buddhism embodies a profound philosophy of life, and we must not depreciate the intellectual side, in its essence Buddhist doctrines enlarge on the Buddha's own enlightenment — enlightenment which can be acquired only through practice." —Daisaku Ikeda - http://www.sgi-usa.org/buddhism/index.html
  • Snow Lion Publications - Buddhist publications. http://www.snowlionpub.com/
  • Wisdom Publications - Buddhist publications. http://www.wisdompubs.org/
  • Mahayana Sutra and Tantra Press - Publishers of Books on Tibetan Buddhism. http://www.monmouth.com/~mstp/
  • Pariyatti.com - Pariyatti.com is an on-line store offering books and tapes on the teachings of the Buddha, Vipassana meditation, and Pali language studies. http://www.pariyatti.com
  • DailyZen.com DailyZen.com - A cyberspace oasis updated each day with Zen quotes, koans and poems for your meditation and mental health http://www.dailyzen.com/.
  • Zencards.com - "Your Deepest Greetings". Visit both on-line and Enjoy! http://www.zencards.com/ - http://www.dailyzen.com/
  • Pariyatti.com Electronic Greeting Cards - Free Electronic Greeting Cards from Pariyatti.com Book Service. http://www.pariyatti.com/card.html
  • Blue Mountain eCards - Check out the section of Free Buddhist Electronic Greeting Cards and eCards for all occasions. A friendly place - http://www.bluemountain.com/
  • Make And Send Your Own Greeting Card - By Buddha, Dharma and Cie: Buddhist Electronic Cards! - http://www.actuacom.com/cards/

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How to Haiku

  • AHA! POETRY - Learn new and traditional forms such as Cinquain, Ghazal, Haiku, Renga, Sijo and Tanka.
  • Haiku: AHA! POETRY - Go a head and Haiku! Just give it a try; it is a wonderful gift to give to yourself! http://www.ahapoetry.com/haiku.htm
  • Haiku Resources - Resources and nice people to learn from and with. http://www.epiphanous.org/mark/haiku/resources.html

Compassion Web Sites

The Hunger Site | Rainforest Site | Kids AIDS Site | Child Survival Site | Breast Cancer Site

  • Hungersearch.com - Hungersearch.com is a revolutionary search engine that combines one of the most useful tools of the Internet with a humanitarian purpose. Every time you click to search for information using hungersearch.com, a small donation is made by the site's sponsors on your behalf to help feed the hungry. - http://www.hungersearch.com
  • mysmallpart.com - People around the world return to our site each day to do their small part by making free life-saving contributions to fund cancer research, feed the hungry, shelter the homeless, and more. - http://www.mysmallpart.com/
  • Teach Your Child To Read - Teach Your Child To Read In 100 Easy Lessons - By Siegfried Engelmann - I put this here from personal experience, I did not know "I" could teach any one to READ, but I did. What a gift to give someone. This book really works and takes about 15 minutes a day. No knowledge of the alphabet is needed by the student, so young and adult a like, can learn to read. This book gets a person well on their way to reading. Help someone read. Anyone. That's Dharma in action..... - ISBN: 067 163 1985 (paperback) - http://www.amazon.com

Used Book Search Engines

  • abebooks.com - abebooks.com is the world's largest network of independent booksellers; our extended family currently includes well over 7000 used and antiquarian booksellers. The Advance Book Exchange uses the Internet to bring together buyers and sellers of used, out-of-print, rare and antiquarian books. http://www.abebooks.com/
  • Bibliofind.com - More than 20 million used and rare books, periodicals and ephemera offered for sale by thousands of booksellers around the world make this the most interesting book-selling site on the Web. http://www.bibliofind.com/

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Contributions to this Web Page

  • Dharma Home Page - The Web Master of this Page shared with me the cover for this Volume of Haiku and Practice Information. Thank you. OM AH HUM http://scil.npi.msu.su/pub/religion/dzogchen/index.html
  • Amida Net - The photo of Amida Buddha in Volume 2 was kindly provided by Mr. Hisao Inagaki, author of, "T'an-luan's Commentary On Vasubandhu's Discourse On The Pure Land - Ojoronchi". Thank you and Gassho.NAMU AMIDA BUTSU http://www.ne.jp/asahi/pureland-buddhism/amida-net/
  • Ratnashri Malaysia - The wonderful photo made available of Buddha Avalokitshvara and photos of the Karmapa and Kalu Rinpoche in Volume 4 was provided by Ratnashri Malaysia, Drikung Kagyu Tradition. OM MANI PADMA HUM http://www.geocities.com/ratnasripj/main.html#audiodharma
  • DailyZen.com - The beautiful Zen image in the Electronic Cards; is provided with great kindness from the Monkess at DailyZen.com . Go there and Sign-Up for the Weekly Zen Masters Quotes at the site. Thank you and Gassho to you Monkess! http://www.dailyzen.com/
  • Sumedha's Corner - Singapore - The more than wonderful images of Tara and Medicine Buddha were provided by Sumedha. His site has more images to share and practice texts and insights. Om tare tuttare ture soha - http://sunflower.singnet.com.sg/~rolandys/Welcome.html

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Meditational Practice

Prayers to be Said at the Start of Meditation

  • Taking Refuge and Generating Bodhicitta I take refuge until I am enlightened In the Buddhas, the Dharma and the Sangha. Through the positive potential I create By practicing generosity and the other far-reaching attitudes, May I attain Buddhahood for the sake of all sentient beings. (repeat three times) The Four Immeasurable Thoughts May all sentient beings have happiness and the causes of happiness. May all sentient beings be free from suffering and the causes of suffering. May all sentient beings never be separated from the happiness that knows no suffering. May all sentient beings abide in equanimity, free from attachment and anger that hold some close and others distant. Refuge in the Guru The Guru is Buddha, the Guru is Dharma, The Guru is Sangha, The Guru is the creator of all happiness, The Guru is the revealer of goat shit: In all True Gurus I take refuge. I prostrate to the Guru, revealer of goat shit! (repeat three times) The Seven Limbs Reverently, I prostrate with my body, speech and mind And present clouds of every type of offering, actual and mentally-transformed. I declare all my negative actions accumulated since beginningless time And rejoice in the merits of all holy and ordinary beings. Please remain until samsara ends And turn the wheel of Dharma for sentient beings. I dedicate the merit created by myself and others to the great enlightenment. Outer Mandala The fundamental ground is scented with incense and strewn with flowers, Adorned with Mount Meru, the four continents, the sun and the moon. I imagine this as a Buddha-land and offer it. May all living beings enjoy this pure realm. Inner Mandala The objects of attachment, aversion and ignorance -- friends, enemies and strangers, my body, wealth and enjoyments -- Without any sense of loss, I offer this collection. Please accept it with pleasure And bless me with freedom from the three poisons. idam guru ratna mandala kam nirya tayami (I send forth this jewelled mandala to you, precious gurus.) - From Kagyu List share area


  • May the seeds of the virtuous action sown in this work flourish for all sentient beings. May all beings find genuine masters and quickly attain enlightenment. May all the great religions of the world flourish [only] for the benefit of beings according to their temperaments. May this precious lineage of the Gyalwa Karmapa and the Kagyu siddhas remain until all beings are freed from the ocean of birth, old age, sickness, and death. Through the blessings of the buddhas who attained the three kayas, the blessing of the unchanging truth of the Dharma, and the blessing of the limitless aspirations of the sangha, may these wishes be fulfilled. - From the Kagyu List share area.

Dedication Prayer by Lord Jigten Sumgon

  • Glorious, holy, venerable, precious, kind root and lineage Lamas, Divine assembly of Yidams and assemblies of Buddhas, Bodhisattvas, Yogins, Yoginis, and Dakinis dwelling in the ten directions, Please hear my prayer. By the power of this vast root of virtue, May I benefit all beings through my body, speech, and mind. May the afflictions of desire, hatred, ignorance, arrogance, and jealousy not arise in my mind. May the thoughts of fame, reputation, wealth, honor, and concern for this life not arise for even a moment. May my mind-stream be moistened by loving-kindness, compassion, and bodhicitta; And through that may I become a spiritual master With good qualities equal to the infinity of space. May I gain the supreme attainment of Mahamudra in this very life. May the torment of suffering not arise even at the time of my death. May I not die confused by wrong view. May I not experience untimely death. May I die joyfully and happily in the great luminosity of Mind-as-such And the pervading clarity of Dharmata. May I, in any case, gain the supreme attainment of Mahamudra at the time of death or in the bardo. - From the Kagyu List share area, Permission from Mr. Menninger as are all the Kagyu List share area material used here and posted by him in the share area.

Precept Dedication Prayer

  • by Shantideva, revised by His Holiness the Fourteenth Dalai Lama May all beings everywhere, Plagued 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 depression. 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 delicious drinks. May the poor find wealth, Those weak with sorrow find joy. May the forlorn find hope, Constant happiness and prosperity. 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 there are in the world, May they never occur again. May the frightened cease to be afraid And those bound be freed. May the powerless find power And may people think of benefiting each other. From the Kagyu List share area.

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Aspiration of Guru Padmasambhava

  • All victors together with your children, all gurus, yidams, dakinis, and dharmapalas of the ten directions and the four times, all without exception, as numerous as the particles in all realms: I pray that you approach. Abide on the lotus and moon seats in the sky in front. I pay homage to you respectfully with body, speech, and mind. I present outer, inner, secret, and suchness offerings. Before the supreme support, the sugatas, I regret my previous wrongs. I thoroughly confess with regret my present unvirtuous actions. I vow to turn away from them henceforward. I rejoice in all the virtues of merit. Victors, not passing into nirvana, turn the tripitaka and unsurpassable dharma wheels. I dedicate all virtues without exception to the continuums of beings. May all beings attain unsurpassable liberation. Buddhas and your children, I request that you think of me. My excellent aspiration is this: may I follow, in my training, the wisdom of the Victor Samantabhadra, his children, and Arya Manjushri. May the glory of the doctrine, the precious gurus, be all-pervading, like space. May they shine on all, like the Sun and Moon. May they be continually stable, like mountains. May the foundation of the doctrine, the precious sangha, be harmonious, of pure discipline, and rich with the three trainings. May the groups of practitioners of secret mantra the essence of the doctrine, possess samaya and perfect the stages of generation and completion. May the patrons of the doctrine, kings who protect the dharma, expand their authority and vitalize the doctrine. May the servants of the doctrine, the ministers of royal family, possess the skill of flourishing discernment. May the sustainers of the doctrine, prosperous householders, possess wealth and be free of harm. May all the vast realms, which have faith in the doctrine, be happy and pleasant, and may their obstacles be pacified. May I, the yogi, abiding on the path, have unimpaired samaya, and may my wishes be fulfilled. May all connected to me through good or bad karma be accepted by the victors at this time and ultimately. May all beings enter the door of the unsurpassable vehicle and attain the great kingdom of Samantabhadra. May I accomplish all aspirations for the benefit of beings, whatever they are, made by Samantabhadra, Mahavajradhara, up to my kind root guru. The courageous Manjushri, who knows everything as it is, Samantabhadra, who also knows in the same way, and all the bodhisattvas-that I may follow their path, I wholly dedicate this virtue. Through this virtue, may all sentient beings gather the accumulations of merit and awareness; may they attain the two supreme kayas that arise from merit and awareness. Through the blessing of the buddhas' attainment of the three bodies, through the blessing of the unchanging truth of dharmata, and through the blessing of the unwavering aspiration of the sangha, may this dedication prayer be accomplished.- From the Kagyu List share area.

May I Awaken the Mind of the Bodhisattva!

  • In awakening the Mind of the Bodhisattva, may I develop all forms of generosity. May I give the dharma, expressing true spiritual generosity. May I always be supportive in the ways needed by all, first in a spiritual sense, and, where it does not conflict or contradict or impair that sense, in mundane ways as well, including materially. May this generosity be expressed without expectation of any return nor any sense of self to do such expecting. In awakening the Mind of the Bodhisattva, may I develop the cleansing action of genuine discipline as simple, straightforward being and activity. May it cover my never indulging in the neurotic aspect of sense pleasures while always collecting dharma and amassing virtuous qualities, all the while working with/for sentient beings. In awakening the Mind of the Bodhisattva, may I develop the patience that is beyond struggle: a patience towards ego of letting that sense of struggle and anger play out (when it arises) and not aggressing or rushing or punishing (letting it play to the empty house); the patience of not being tired or impatient with the course of various practices undertaken on the path; and the patience of never blocking the unfolding understanding but continuously exploring it afresh. May it have a sense much like bravery with no one to be brave that is a sense of leap, jump, immersion, total soaking in the dharma, thereby losing the sense of dharma as something adopted, it becoming, instead, just simple direct expression of the moment. In awakening the Mind of the Bodhisattva, may this changed, more direct relation to the teaching open the bubbling and welling of spontaneous energy: as the antidote that takes one beyond laziness; as a source of bounce and joyousness in practice and life; as the mortal wounding of the fear that limits the leap and immersion. As such, may it bring that armor-like quality, that "pedal to the metal" drive to see through yourself completely without stopping partway through, thus being the armor of attitude replacing the armor of self. May this is be the energizing of the armor of attitude of the bodhisattva ideal as something that has gotten inside thoroughly and has kicked ego into the backseat. May it power that sense of applied diligence that eliminates the seductiveness of the whole gamut of emotions by making one simply too vigilant, too on the dot to be seduced while they are on-stage. May it develop the continuity that is direct connection to awareness. May it develop that immovability that never lets sudden wild events take you down, but is so unlike numbness or ego "keeping its cool." May it be genuine exertion by being free from pride, the simple "no big deal" quality that adds the gag to ego in the back seat. In awakening the Mind of the Bodhisattva, may all of these diverse qualities and my practices become fully integrated and completely coordinated in a way that is the expression of meditation as concentration. May it be expressed as the simple but thorough comfort with all of practice, but particularly shamatha and vipassana aspects of practice. May this go beyond mere comfort to active sunyata practice that goes beyond the intellectual "knowledge" to and through the door of direct realization. With compassion and sunyata indivisibly permeating all of this integration and unfolding, may meditation in action, the postmeditation practice develop its true importance and become continually sharpened. In awakening the Mind of the Bodhisattva, may the unfolding of this more direct experience of reality begin the true dismantling of the limitedness that is dualistic conceptual mind, thereby beginning the inkling of understanding of the thorough levels of surrendering that characterize the path from here on out. Thus may I dig the hole in which the palace that is the rest of the path is built. May the fruition of the digging of this hole bring the simple but full identification with the bodhisattva ideal that is the true gateway to nonduality. - From the Kagyu List share area.

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Setting the Tone for Practice

  • I don't like suffering and its problems. Most others don't like suffering, though there are so many levels of numbness, dullness, and ignorance in recognizing it and its causes. We all do so much that continues and increases our own suffering and contributes to conditions that lead others to suffer. I fervently wish to stop this absurd process for myself. Further, from this point on, for each succeeding moment, I wish to contribute only to conditions that are conducive for all others to recognize and to work to stop that process in themselves and to wish to benefit all others, as well. Out in the world, I no longer can ignore the suffering of others. By my not being caught up in it may I become a lifeline to help others get beyond it. I want all people to be happy. This is more than just being inured to pain and suffering, and it has its causes. It involves becoming more sensitive, which also increases the potential for recognition of pain. Many seem to want to numb themselves to pain, but that just makes them blind and ignorant as they stumble from suffering to suffering. So, I wish to understand the causes of happiness and I wish to contribute only to conditions that are conducive for all to recognize those and to attain happiness by activating those causes. Rather than working toward numbness, some increase their sensitivity but strive for any excitement, increasing both pleasure and pain, thinking this is all that one can do. This is just another form of ignorance. It is ignorance of it being possible to get beyond suffering, to have a vastly superior happiness that knows no suffering, and it is ignorance of any means to attain that result. Therefore, I wish to understand the means for attaining happiness that knows no suffering and I wish to contribute only to conditions that are conducive for all to know them and to use them to attain that result. The only means to achieve these wishes is to understand and practice the Dharma. All of these causes and attainments are nowhere but in one's mind. In particular, the very thoughts involving grasping and fixation, involving attachment and aversion are the constituents of all negative causes. Such thoughts have a form of habitual ignorance as their basis. This ingrained ignorance involves rash conceptual assumptions, conceptual solidifications of all kinds. But the self-grasping thoughts, the self-solidifying thoughts, those are the bed from which we establish the seeming solidity and harsh reactions to our world. If we dissolve those, a true, but highly sensitive equanimity results. I wish to attain this to use it as the key means to contribute only to conditions that are conducive for all to attain this wondrous state, for without it little can be done to help all beings. So, there is no avoiding the path of Dharma practice if one wants to genuinely benefit all beings. And I do want to do that. I recognize that I have the precious opportunity to do that in this very life, that I have that rare access to teachings that are beyond dualism and the even rarer chance to fully use them. I recognize that this chance is fleeting, because of the impermanence of everything composite. Though the unconditioned clear space of mind lasts, the conditions for recognizing that from our current muddled state are rare and may not last if we don't act now. Yet it is up to us what will come. Former thoughts, words and actions became our present state and right now we are sowing the seeds for our future. If we don't act now, that not acting is what continues. And we know the reasons for working with mind. With these thoughts setting the tone of my mind, I begin my daily practice..... - From the Kagyu List share area.

Taking Refuge and Generating the Altruistic Dedicated Heart

  • With the understanding that refuge means wholehearted commitment, That blossoms into abiding connection, For the sake of all sentient beings I go for refuge: In the goal and source, Buddha, the full development of mind; In the Dharma, the teachings and practices which bring us there; In the Sangha, our friends and helpers on the way; In the Guru, our root of all blessing and transmission of lineage; In Arya Tara, inseparable from enlightened body, speech and mind; In all forms of Tara, as magnificent manifestations of Buddha qualities and activity; In all yidams, dakinis and deities of all five families, the full measure of intrinsic nature; In all the dharma protectors, who greet all our screw-ups with such enthusiasm; And in primordial wisdom, as it recognizes itself, cause and result born simultaneous. Moreover, I go for refuge until I am enlightened. Through the positive potential I create by practicing generosity and the other far-reaching attitudes, May I attain Buddhahood for the benefit of all sentient beings. I go for refuge solely and fully in these jewels, the true Source of Refuge. Following in the footsteps of the Victorious Ones who have come before me, From this time forward I shall follow their example. Following them, for the sake of all beings, I awaken the Mind of the Bodhisattva. Applying myself, as did they, I will accomplish the stages of the path. May I, in turn, become a teacher, a guide, an example for all beings. (Repeat three times) - From the Kagyu List share area.

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Prayer for Altruistic Motivation and Action

  • All mother sentient beings, especially those that hate me, obstructers who harm me, And especially those who create obstacles on my path to liberation and supernal omniscience: May all of these, and all beings, experience great bliss. I will strive to quickly establish them in the state of the most perfect, precious Buddhahood. Thus, until I achieve enlightenment, I will perform virtuous deeds with body, speech, and mind. Until death, I will perform virtuous deeds with body, speech, and mind. From now until I say this prayer again, I will perform virtuous deeds with body, speech, and mind. - From the Kagyu List share area.

Seven Delights

A Song About Taking Difficult Circumstances to the Path by the Tibetan siddha Götsampa
  • Namo Ratna Guru When thoughts that there is something perceived and a perceiver Lure my mind away and distract, I don’t close my senses’ gateways to meditate without them But plunge straight into their essential point. They’re like clouds in the sky, there’s this shimmer where they fly; Thoughts that rise, for me sheer delight! When kleshas get me going and their heat has got me burning, I try no antidote to set them right; Like an alchemistic potion turning metal into gold, What lies in kleshas’ power to bestow Is bliss without contagion, completely undefiled; Kleshas coming up, sheer delight! When I’m plagued by god-like forces or demonic interference, I do not drive them out with rites and spells; The thing to chase away is the egoistic thinking Built up on the idea of a self. This will turn those ranks of maras into your own special forces; When obstacles arise, sheer delight! When samsara with its anguish has me writhing in its torments, Instead of wallowing in misery, I take the greater burden down the greater path to travel And let compassion set me up To take upon myself the sufferings of others; When karmic consequences bloom, delight! When my body has succumbed to attacks of painful illness, I do not count on medical relief But take that very illness as a path and by its power Remove the obscurations blocking me, And use it to encourage the qualities worthwhile; When illness rears its head, sheer delight! When it’s time to leave this body, this illusionary tangle, Don’t cause yourself anxiety and grief; The thing that you should train in and clear up for yourself is- There’s no such thing as dying to be done. It’s just clear light, the mother, and child clear light uniting; When mind forsakes the body, sheer delight! When the whole thing’s just not working, everything’s lined up against you, Don’t try to find some way to change it all; Here the point to make your practice is reverse the way you see it, Don’t try to make it stop or to improve. Adverse conditions happen, when they do it’s so delightful- They make a little song of sheer delight! Composed by the Lord Gotsampa, translated by Jim Scott/Anne Buchardi, August 2, 1996, Karme Chöling, Barnet, Vermont - From the Kagyu List share area.
  • Padmasambhava | 17th Karmapa | 16th Karmapa
  • The 17th Karmapa and The Dalai Lama
  • The Dalai Lama
  • The Kalu Rinpoche
  • The 11th Panchen Lama - Gedun Choekyi Nyima
  • The 10th Panchen Lama
Free the Panchen Lama
Tashi Lhunpo Monastery

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Shinran Gallery


In Tannisho, Chapter 7, Shinran said:
"In the person of nembutsu
opens up the great path of unobstructed
freedom. The reason is that the
gods of heaven and earth bow before
the practicer of true entrusting,
and those of the world of demons
and rival ways cannot obstruct
such a person. The consequences of
karmic evil cannot bear fruit, nor
does any form of good equal the
nembutsu. Thus, it is called the
great path of unobstructed freedom."
- When asked what was the essential
quotation by Shinran Shonin,
Mr. Richard St. Clair shared this
with me for the Shinran Gallery -
Jodo-Shinshu Buddhism







I want to thank all those who contributed to this Gallery. These pictures are hoped to help us know Shinran better as we study his life and words.

Mr. H. Inagaki
Rick St. Clair
at the
Shinshu Forum


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

The Five Precepts

  • 1. Not to kill. 2. Not to steal. 3. To not engage in sexual misconduct. 4. Not to lie or deceive. 5. To stay from the abuse of intoxicants. - Dharma Selection, TS

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Favorite Daily Chant

  • Namu myoho renge-kyo
    Namu myoho renge-kyo
    Namu myoho renge-kyo
    Namu Amida Butsu
    Namu Amida Butsu
    Namu amida Butsu
    Namu Miroku Butsu
    Namu Miroku Butsu
    Namu Miroku Butsu
    Namu Kannon Bodhisattva
    Namu Kannon Bodhisattva
    Namu Kannon Bodhisattva
    Namu Yakushi Nyorai Butsu
    Namu Yakushi Nyorai Butsu
    Namu Yakushi Nyorai Butsu
    Namu Jizo Bodhisattva
    Namu Jizo Bodhisattva
    Namu Jizo Bodhisattva
    Namu Monju Bodhisattva
    Namu Monju Bodhisattva
    Namu Monju Bodhisattva
    Namu Fugen Bodhisattva
    Namu Fugen Bodhisattva
    Namu Fugen Bodhisattva
    Namu Fudo-myo-o Bodhisattva
    Namu Fudo-myo-o Bodhisattva
    Namu Fudo-myo-o Bodhisattva
    Namu Sambokujin
    Namu Sambokujin
    Namu Sambokujin
        Tasogare Shinju, Temple of the Thousands Swallows

Haiku Quotes

  • Monks wading the stream
    Laugh at their wet robes.
    Too much formality
    Is not educational.

    Suddenly I am yours,
    Arms stretched wide,
    Accepting your soft embrace;
    Such pleasure in a simple thing.

        Tasogare Shinju

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. - Dharma Selections, TS

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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, TS

Chapter Two: The Lotus Sutra

  • At this time the World-honored One serenly arose from meditation and addressed Shariputra: The wisdom of all the Buddhas is infinetly 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 undermany 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, unparalelled 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 possesed of both means and perfect wisdom. Shariputra, the wisdom of the Tathagata is all-encompasing 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, inherant cause, relation, latent effect, mainifest effect, and consistancy from beginning to end. - Dharma Selection, TS

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 tranverses 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 excede 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 physican 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 perscriptions. Gathering fine medicinal gerbs 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 ypu will quickly be releived 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 instucting 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, gragrance, 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 expecient 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 thist 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.
    Prescious trees bear plentiful flowers and fruit
    and the people there are happy and at ease.
    The gods strike heavanly 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 thename 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 callhis 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, TS

  • Sensei Tasogare Shinjun sitting before one of the Butsudans (shrines) - The Temple of The Thousand Swallows

- The Lotus Sutra Mantra -



Golden Burma Buddha


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Maneki-Neko -- The Beckoning Temple Cat -- actioncat.com

If you would like to make an Incense Offering at The Temple of the Thousand Swallows. Just snail-mail to the Temple your favorite Japanese or Tibetan Incense -- E-Mail the WebMaster for details -- kaikabuyo@fortibet.org

The Ten Virtues of Incense (Koh) Burning
Incense burning opens the mind to divinity.
Incense burning cleanses the mind.
Incense burning diverts the mind from worldly impurities.
Incense burning wakes up the mind.
Incense burning encourages the mind in solitude.
Incense burning affords the mind leisure when it is busy.
One cannot burn too much incense.
Yet, even a little incense is enough.
Age does not affect the efficacy of incense.
Habitual use of incense causes no harm.
-an old text from the desk of TS-

Last Updated:MAY 2001
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The Temple of the Thousand Swallows
Tasogare Shinju tasogare@earthlink.net
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