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9:45 AM – 10:15 AM: Zen Shin Sangha Meditation: 

We take a moment of contemplation and self-reflection by quiet sitting and guided meditation. We will chant the Heart Sutra, and recite sutras. 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 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
  • Autumn O-Higan Service - Crossing Over to the Other Shore
  • Shin Buddhist Memorial Service to express gratitude to ancestors who passed away in the month of September. Those attending may include the name of a loved one in our Memorial Service. Please provide names on clipboard by 10:15 AM.

Sangha Gathering:

• Following coffee and our birthday cake for our Sangha’s September birthdays, we will share time and thoughts by reading and discussing a short passage of a Buddhist text. Handouts of text provided. This is a time for experiencing the 3rd Jewel of Buddhism, the Sangha

Dhammapada

Dhammapada, a collection of verses of Shakyamuni Buddha

Rev. Briones was born and raised in Mountain View, CA. He worked 28 years as a Research Biologist in the Department of Physiology, at Syntex Pharmaceuticals in Palo Alto, CA. He took an early retirement in 1995 and enrolled at the IBS Studies at CA Berkeley's Graduate of Theology Union. Upon Completion of ministerial program at Berkeley, Rev. Briones attended Chuo Bukkyo Gakuin in Kyoto, Japan for 2 years. He received his Tokudo ordination in September 2000 and Kyoshi certification in April 2001. He became the 10th Rimban (head minister) of LA Hompa Hongwanji Buddhist Temple in September 2013. Please welcome Rev. Briones to our CBT with a warm welcome.

Rimban, William Briones, Los Angeles Hompa Hongwanji Buddhist Temple

Not too long ago Nobuko and I went to a fast food diner for breakfast. Upon our arrival we waited to be seated. But the hostess behind the counter was on her cell phone. She seemed to be having a very serious conversation, “I’m all … She’s all … I’m like … He’s like. …” After what seemed like a minute, I interrupted with a polite, “Excuse me.” The expression on her face read, “Excuse me, I’m talking to my friend, do you mind.” She hung up, then grabbed some menus and led us to a booth, tossed the menus on the table and walked back without a word. Needless to say, I was so irritated by her lack of respect and her unprofessional manner. I was so upset that this set the tone for our breakfast and all I did was complain to Nobuko on how disrespectful this young generation is and when I was young … blah blah blah.

The reading I began with is from the Dhammapada, Shakyamuni Buddha spoke of the suffering and pain caused by the desire for revenge. And while the remedy for revenge is forgiveness, the Buddha rarely spoke directly on forgiveness … unlike Christianity: forgiveness is the touchstone of Christianity.

I believe that in Buddhism, in the strictest sense, there is no need for Forgiveness. Spiritual awareness, by its very nature, includes the practice of forgiveness.

In Buddhism forgiveness is not about turning the other cheek or letting someone continue getting away with behavior that is mean or heartless. Real forgiveness is about letting go. Buddhism teaches us that by becoming aware we are able to forgive and get on with our life. This awareness allows us to let go of holding on to resentment and the hurt. It is a way we can keep the energy of life draining away from us.

How many of us have gotten hurt, emotional or physical, angered, or betrayed, by someone … friend or stranger? It is as simple as someone cutting you off on the freeway, or some restaurant hostess or a waiter or waitress or salesperson with an attitude, or something as complicated as a friend or loved one betraying you.

Many times we refuse to let go of our anger or resentment. We alone carry the burden of our anger and resentment. By not letting go, by being attached to our anger and resentment, we have to suffer the pain over and over again every time we choose to remember and relive the experience in our mind.

Letting go is not about accepting bad behavior or making excuses for others. It means that we let go of the obsession we have with wrongs committed against us. In letting go we neither pretend the past did not happen nor forget the past. We simply choose to live in the present.

By being hurt, angry, betrayed or feeling resentment we’re living in the past. These feelings are always about the past. But the way you feel is taking place in the present. Worse yet … do you think the hostess knew or cared that I was having a miserable conversation with Nobuko? What a waste of time and energy.

Letting go is a choice that must be freely made if the act is to mean anything. It is not meant to be an act of kindness to the person who is forgiven, but to the person who is doing the letting go … it’s for me … it’s an act of kindness to myself.

Letting go of the anger, the hurt, the betrayal is difficult. There are times we nurse wounds that are so deep that we feel that they will never heal. There are times we want to move on, but feel paralyzed … uncertain, not wanting to get hurt again. Letting go occurs when we want to let go. This why it takes so long.

When I got home that day I immediately wrote a letter to the restaurant’s headquarters and complained about the service. Weeks later I received a letter of an apology and they assured me that they would look into the matter. Victory was mine! Or was it? Is that spit on my face?

Namo Amida Butsu

In gratitude from: https://www.sfvhbt.org/forgive... September 26, 2021

This post was written by a human.

The Way of the Bodhisattva
by
Shantideva

Chapter 6 – Patience (continued from March 1, 2025 issue)

Stanzas 110 - 119 of 134

110. These enemies conspired to harm me,” I protest,

“And therefore should receive no honors.”

But had they worked to help me like a doctor,

How could I have brought forth patience?

111. Thanks to those whose minds are full of malice

I engender patients and myself.

They therefore are the cause of my patience.

Fit for veneration like the Dharma.

112. And so the mighty Sage has spoken of the field of beings

As well as of the field of Conquerors.

Many who brought happiness to beings,

Have passed beyond attaining to perfection.

113. Thus the state of Buddhahood depends

On beings and on Buddhas equally.

What kind of practice is it then

That honors only Buddhas but not beings?

114. Not in the qualities of their minds

But in the fruits they give are they alike.

In beings, too, such excellence resides,

And therefore beings and Buddhas are the same.

115. Offering to those with loving minds

Reveal the eminence of living beings.

Merit that accrues from faith in Buddha

Shows in turn the Buddhas eminence.

116. Although not one of them is equal

To the Buddhas, who are oceans of perfection,

Because they have a share in bringing forth enlightenment,

Beings may be likened to the Buddhas.

117. If of such a gathering of supreme excellence

A tiny part appeared in certain beings,

The three worlds made in offering to them

Would be a very little thing.

118. Since there lies in beings a share

In bringing forth the supreme and enlightened,

By virtue of this parity alone

It’s right that I should reference them.

119. The Buddhas are my true, unfailing friends.

Boundless are the benefits they bring to me.

How else may I repay their goodness

But by making living beings happy?

Excerpt in gratitude from: Śāntideva, The Way of the Bodhisattva: A Translation of the Bodhicharyåavatåara. Boulder: Shambhala, 2006.

Photo by Ahmed Zayan on Unsplash

Memorial services have a long history in Buddhism. A tradition that evolved in the United States is our Monthly Memorial Service. It takes place on the third Sunday of each month. We recognize the names of those who died in that designated month and offer incense in gratitude for that person in our life. This Memorial Service is shared with our Sangha and guests.

Families may also request a Memorial Service to be held at a family home, at the Cleveland Buddhist Temple or other location. Following this service, family and friends may share a meal. This custom reinforces family ties with those present and is an expression of continuity from one generation to the next and our interdependence.

A Memorial service helps to emphasize that death is a natural occurrence in life and is not something to be feared. It is a wonderful opportunity of reinforcing family ties beyond one's immediate family and helps to create a sense of continuity from generation to generation.

The memorial service in Jodo Shinshu is not for the sake of the dead. In holding the service in memory of the deceased, we acknowledge our ties to the various causes and conditions in our life that allow us to exist. The service provides us with the opportunity to quietly meditate or reflect upon the cherished memories of the deceased and also reminds us of the impermanence of life. This reflection brings us to further awareness of our own changing existence. As we recall the countless benefits bestowed upon us by the deceased, there arises within us a feeling of gratitude toward the deceased and others for making life possible for us.

By realizing the true significance of memorial services in light of the Jodo Shinshu teaching, it will become more significant and meaningful to us.

Please contact Rev. Anita if you wish a family Memorial Service

Rev.anita.cbt@outlook.com

REGISTER WITH THIS LINK: Please apply here

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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