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9:45 AM: Zen Shin Sangha: In this New Year 2025, give yourself a moment of contemplation and self-reflection by quiet sitting, guided meditation, and sutra recitations and chanting. We sit to calm our mind and body in order to focus on the present moment revealing our profound connection to all beings. With this calmness we are more prepared to hear the Buddha Dharma shared in the Shin Buddhist service to follow. All levels, including beginners, and families with children are welcome.

(Check out our Children’s Table, complete with coloring books)

10:30 AM: Cleveland Buddhist Temple: Rev. Anita Tokuzen Kazarian

• Shin Buddhist Service
• Shin Buddhist Memorial Service to express gratitude to ancestors who passed away in the month of February. Those attending may include the name of a loved one in our Memorial Service. Please provide Rev. Anita with the name by 10:15 AM.
• Animal Memorial Service

Following the Service:

Following coffee and our 80^th CBT & Sangha’s January birthday cake, we will discuss a short reading. Handouts of text provided.

Dhammapada
Dhammapada, a collection of verses of Shakyamuni Buddha

A doorknob. We don’t think about it until it falls off a door we want to open. We say we want to enjoy the Buddhist dividend of living with greater peace of mind, yet, it keeps eluding us. Why? Perhaps the simple brass doorknob may be a simple metaphor to help answer that question.

Doorknobs/handles have been around since doors were first used. In 2010 a 5000 year old door was discovered by archeologists in Zurich. The ancient Egyptians painted false doors in tombs. Was it a symbolic passageway? We’ll get back to this later.

But why brass? Brass alloys have been around since the 3^rd millennium BCE. It was used to make not only everyday objects but also used for its antibacterial properties. The copper in brass prevented “water fouling.” according to the Smith papyrus, (around 1500 BCE). The ancient Sanskrit texts of Ayurveda (1200-1000 BCE) in India record the practice of storing the water of the Ganges in brass or copper vessels. More recently, Japanese soldiers during the Second World War put copper coins in their water canteens to keep the water sanitary. Today we know what the ancients knew long ago: bacteria survive on brass only a few hours, but on other surfaces, for days. ¹

It is surprising how hesitant we are to turn the doorknob to open a door when we are not sure what is on the other side. It is a risky proposition for most. I can be told what is on the other side, but do I believe it? What kind of trust or assurances do I need to even reach out to that doorknob?

We want that Buddhist Dividend, but we still hesitate. The saying “The devil you know is better than the devil you don’t know” comes to mind. Taking that first step of putting my hand on the door knob is like that – I risk opening the door to something I may not like, with no going back.

To make matters worse, what will happen to the “me” I know? Will I still be “me?” How will the “me” I know change? After all, I’ve lived decades with “me” and even if I don’t like this version, it is the only one I understand and have grown used to the dukkha of it.

I think of Shin Buddhism as a brass doorknob. The ancient Egyptian false door painting on the west wall (where the land of the dead was located) of a tomb is believed to be symbolic for the passageway between the living and the dead. The operative word is passageway. Our brass doorknob can open the passageway to enlightenment. We can get tangled in metaphysical debates about where or when we can achieve nirvana, but bottom line? We know life can be more fulfilling right now, we know this in our bones, yet worry about changes we’ll encounter once there. We also worry our commitment isn’t strong or good enough to see us through once there.

Shin Buddhism gives us the security of knowing it is our own rational experience that will inform us if this is just a gimmick people tell us to believe or the real thing. Like the brass doorknob, it becomes bacteria free; we don’t pick up anything that will harm us when we touch it. The passageway works both ways, with doorknobs on both sides. We put a teaching to the test, it works or it doesn’t. Then we test another teaching. The final test question is do I like how I feel about my life now, after trying it out and experiencing what it feels like?

We are asked to “entrust” in Amida Buddha’s 18^th Vow. We use the work “entrust” because the English does not have a better word. This is not a “trust me,” or “put your faith in me,” or “I am omnipotent and all powerful.” No, it is to entrust in something so simple that it shouldn’t need entrusting at all. It is entrusting that we, as sentient humans, are OK just as we are. That we just need to awaken to the reality of this life and know much of our dukkha is of our own doing.

Reach out, turn that brass doorknob and take that step into the passageway. The return door will always remain open. We may always return to unhappiness, suffering, anxiety and stress. I know the only person I can change is me. Now where is that brass doorknob…

Namo Amida Butsu

Namo Amida Butsu

Namo Amida Butsu

In gassho

Rev. Anita

¹ https://pmc.ncbi.nlm.nih.gov/articles/PMC7999369/

Dauvergne E, Mullié C. Brass Alloys: Copper-Bottomed Solutions against Hospital-Acquired Infections? Antibiotics (Basel). 2021 Mar 10;10(3):286. doi: 10.3390/antibiotics10030286. PMID: 33801855; PMCID: PMC7999369

The Snake and Jodo Shinshu

by

Rev. Ryuta Furumoto

Senshin Buddhist Temple, Los Angeles

I hope The New Year will be a joyful and meaningful year for all. This is the Year of the Snake.

Snakes have long been regarded as mystical and religious beings in both Eastern and Western traditions. Snakes have captivated human imagination due to their mysterious characteristics: they shed their skin, move without legs, and can possess venom. These unique traits led ancient people to view snakes as special, often attributing them with divine or supernatural qualities. While snakes are sometimes seen as embodiments of evil, such as the serpent in the Garden of Eden, they are also revered as sacred creatures like the white snake in certain cultures, which is considered a messenger or companion of gods. Across the world, many myths and legends revolve around snakes, reflecting their duality as both feared and venerated beings.

One of the most famous symbolic snakes is the Ouroboros, originating in Greek tradition. The word “Ouroboros” means tail-eater and it depicts the snake biting its own tail, forming a circle. This image is rich in meaning, representing infinity and the cyclical nature of existence – where birth and death, beginning and end, are interconnected.

A similar concept appears in Buddhist teachings, where snakes symbolize the interconnectedness of all beings. One story, possibly originating in India, tells of a large snake resting on a tall tree. The snake’s head and tail began arguing about which part was superior.

The head claimed, “I am the ruler of the body. I see, hear, eat and leave. Without me, we would die.” The tail countered, “No, I am stronger. I allow you to move forward, without me, you wouldn’t even budge.” To prove its power the tail coiled itself tightly around the branch, immobilizing the snake. After three days without food or water, the head admitted defeat, pleading, “You are stronger than I thought. I was wrong. Please lead the way.”

Proudly, the tail uncoiled and took charge, but being blind, it led the snake off the tree causing them to fall to their death on the rocks below.

This story offers a profound lesson about harmony and mutual respect. The head and tail failed to recognize their interdependence, focusing only on their own perceived superiority. Similarly, in life, conflicts often arise in relationships – whether between partners, families, friends or colleagues – when we lose sight of the interconnectedness that binds us all.

In Jodo Shinshu, we are encouraged to recognize and appreciate the deep connection shared by all beings. This perspective is rooted in Amida Buddha’s Hongwan (Primal Vow), which is extended to all beings across the universe, without discrimination or exclusion. Those who entrust themselves to the Primal Vow and recite the Nembutsu are assured of birth in the Pure Land and the attainment of Nirvana.

Amida Buddha’s Primal Vow states: “If, when I attain Buddhahood, the sentient beings of the ten quarters who, with sincere and entrusting heart, aspire to be born in my land and say my Name even 10 times, should not be born there, may I not attained perfect enlightenment…”

By listening to the Dharma and learning the spirit of the Hongwan, we come to understand the profound interconnectedness of all beings. Reciting the Nembutsu fosters a mindset of the quality, kindness, and gratitude. When conflicts arise, reflecting on the Buddha’s vast, impartial mind helps us to prevent discord from escalating. It enables us to approach challenges with understanding and patience, allowing us to live harmoniously.

While it is impossible to avoid all conflict, the teachings of Buddhism guide us to respond with compassion and wisdom. Through the Nembutsu and the Dharma, we can nurture peace and harmony within ourselves and in our relationships with others.

Namoamidabutsu

Rev. Ryuta Furumoto

Excerpt in gratitude from: Prajna Senshin – Ji January 2025 Vo. LXXI #1 Page 1

Photo by Roma Kaiuk🇺🇦 on Unsplash

October 9 - 11, 2025

Center for Buddhist Education

MAP Seminar

Jodo Shinshu Center, Berkeley CA

This in person training session is hosted by the BCA’s Center for Buddhist Education and is open to all BCA Minister Assistants both certified and non-certified. The BCA encourages all Minister Assistants to participate in continuing education. The sessions will cover basic Jodo Shinshu teachings, chanting, Onaijin etiquette as well as other topics. This is a great opportunity to learn from other BCA ministers and to build relationships with MAs from different temples.

Participating in the Minister Assistant Program (MAP) is available at all levels. The third Jewel in Buddhism is the Sangha. It is the Sangha that helps us understand and supports us as we put the teachings to the test on our Shin Buddhist Path. All who attend often are already engaged in the CBT Sangha. By exploring this next step you can deepen your understanding at a level and pace of your choice.

Please email Rev. Anita for more information, or if you wish, to set up a time to explore if participating in the Minister Assistant Program is for you.

Supervising Minister:  Rev. Ron Miyamura

Resident Tokudo Minister: Rev. Anita Tokuzen Kazarian

rev.anita.cbt@outlook.com

Buddha Post is published by the Cleveland Buddhist Temple, 21600 Shaker Blvd, Shaker Heights, OH 44122 

The Cleveland Buddhist Temple is an affiliate of the Buddhist Churches of America, founded in 1899: 

https://www.buddhistchurchesofamerica.org/

© 2025 Anita Kazarian. All rights reserved.

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