Download November/December 2013

INSIDE
DHARMA
The Buddhist Newsletter Serving the Inmate and Ex-offender Sangha
"If you have come here to help me, you are wasting your time. But if you have come because your liberation is tied
up with mine, then let us work together." -- Lilla Watson, Aboriginal activist
Volume XI , Issue VI
Zen in Daily Life
By Zen Master Prof. Masunaga Reiho
From zenki.com
Faith without practice lacks strength. As
evidenced by such catch phrases as no dependence
on words and letters and a special transmission
outside the classified teachings, Zen stresses
practice. The two basic forms of Zen practice are
zazen and daily activity. Soto Zen especially puts
strong emphasis on thorough practice in daily life, Zen
practice centers on:
Living every moment to the fullest.
Engo said: In living we express full function in
dying we express full function. The absolute present
comes alive. When we function fully, we are vitally
free. John Dewey also saw this and
attributed immeasurable value to
the complete experience in art and
living.
Dewey' views on the use of
posture reflexes as a mechanism
for change may be appropriate
here. In his Introduction to Dr. F.M.
Alexander's The Use of The Self, Dewey stated that a
man's posture, especially the way he holds his head,
enables him to take possession of his own
potentialities and move from conditioned enslavement
into a means of vital freedom. It is interesting that
Aldous Huxley, one of the best-known Western
admirers of Zen, once studied with Dr. Alexander.
Transcending dualism and using it freely.
Vimalakirti talked about the non-dualistic and
this is where Zen resides. So long as we cling to
dualism, we face conflict and anxiety. The perfect way,
Sosan said, is not difficult. Just drop discrimination.
Clear and bright is the world when we neither hate nor
love.
Dualistic tension between hate and love, right and
wrong, good and evil makes the human being prey to
rigid dogma. He cannot move freely.
Respecting the physical
Buddhism essentially denies any dualism
between body and mind. Yet most Buddhist teachings
tend to stress mind and consciousness. Dogen,
however, held that such emphasis abstracted the
human being. To gain the Way, he said, make use of
NOV-DEC
2013
your body. A faith rejecting the body becomes sterile
and meaningless.
Enlarging awareness.
The nuclear and space age that we live in
encourages the vigorous progress of science. But man
has increasingly become obsessed with science and
machines and lost touch with his essential humanity.
Zen works to check this estrangement and restore
intensity of awareness. If we know ourselves at all
times, truth is where we stand, Rinzai said. Each
morning Zuigan called: The Self! The Self! Yes, yes,
he answered. He also said: Don't ever let others
condition you.
Releasing natural altruistic action.
Dogen called such action benevolence and
considered it a universal law benefiting oneself and
others. Prof. Pitirim A. Sorokin uses the term creative
altruism and sees it as a key to
reconstructing man. This is
reflected in the title of an
important work edited by him:
If we know ourselves at
all times, truth is where
we stand
Forms and Techniques of
Altruistic and Spiritual Growth.
Non egoism and creativity go
together. Creative altruism and
the Bodhisattva vow are one. And this current flows
through Zen as it does through the rest of Mahayana
Buddhism.
Increasing serenity and effectiveness in daily life.
Zazen in a quiet room carries over into daily life.
Rinzai said: If hungry, eat; if tired, sleep. Daily life
offers no perplexities. It is relieving yourself when
needed, putting on clothes, and eating food. And when
tired, it is stretching out to sleep. In an increasingly
mechanized world the brain often works overtime in
unproductive grooves. Day-to-day pressures bring
neurosis, anxiety, and various complexes, the joy of
living the moment fades, and despair closes in. To
many sensitive individuals today, life has gone stale.
They may find in Zen a clue to a fresher approach to
life. To follow up the clue will require the courage to
overthrow the tyranny of learned responses. Zen
serenity and real living stem from recognizing things
for what they are.
The standpoint of a fully functioning Zen man was
expressed by Fuke:
 Let him come from the bright side, And I will
dispose of him on that side;

Let him come from the dark side, And I will
dispose of him on that side;

Let him come from every possible direction,
And I will dispose of him like a whirlwind;

Let him come from the sky, And I will dispose
of him like a flail.
The Zen master thus lives serenely and
sensitively in vital freedom no matter what comes.
In the Hekiganroku, there is a passage that shows
vitaworking: We meet strength with weakness,
softness, with severity. Dogen clearly saw the need for
harnessing this vitality to social action. In Genjo
Koan he said: To study Buddhism is to study the self.
To study the self is to forget the self. To forget the self
is to be enlightened by all things. To be enlightened by
all things is to be free from attachment to the body and
mind of one's self and others. It means wiping out
even attachment to Satori. Wiping out attachment to
Satori, we must enter into actual society.
Here is the essence not only of Zen but also of
all religions that aim at clarifying the self. It is the
process of living by dying-of shedding egoistic
delusion and finding our "natural face." This is Satorithe awakening-but we should not stop there. Others
must be helped toward Satori: toward an
enlightenment that stems not from self-power but from
openness to all things. Unbound even by
enlightenment, we must participate actively in the
ongoing world and work in vital freedom.
Spiritual Reading
By Z.L. King HCC, Galesburg IL.
Recently my spiritual reading came from two
newsletters, A Little Good News and Friends of Peace
Pilgrim. For years and years I have been reading
these newsletters. I am always able to find Gems and
treats that nourish and sustain my spirit. For more
than 15 years now Love has been the guiding force of
my life. When I became a Buddhist, I asked Buddhist
monks and nuns if I could use Love as my practice
and they all said yes. The Buddha taught 84,000 ways
to enlightenment, Love is one of the 84,000 doors. It is
often hard for me to Love hateful and mean people
that delight in violence and murder. After hours of
reflection and meditation, people that inspire,
encourage and motivate me all share the same trait,
Love.
Looking With Compassion
By Michael Oliver PCC Mineral Point, Mo.
This is simple advice from a complete stranger, well of
a friend (venerable friend), gave me this one simple
teaching to look on, or at other with compassion.
That’s it, simple. Well when you do you see the whole
world change. Just look with compassion, it will
change your mind. And by the way thanks stranger.
So… try it, it’s easy and not too hard to remember. Just
look with compassion. Good advice from a stranger to
you all.
The Price
By Dr. Chezeray M. Moore SCC Joliet IL.
Life ain’t a baby you can take candy from
And death’s got the last word when it’s all said and
done
If you want the precious honey you gotta fight the
bees
And the sweetest fruit only grows at the top of the
trees
The weight you can lift reflects the strength of your
muscles
And your bank account reflects the strength of your
hustle
But to attain life’s best reflects the time you have spent
To get that which comes to none by way of accident
Life’s best has a guardian that’s more cunning than
the rest
Who makes sure this treasure is only grasped by the
hands of the best
The reward goes to the one who really knows the
worth
Of the treasure life offers to all upon the earth
Offered, not given, you gotta pay the price
Not measured by dollars, but by degrees of sacrifice
And when you’ve paid the price the guardian steps
aside
You’ve gotten out of your own way, and no longer
denied
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The truth of the matter, which is realized with a sting
One who masters Self, can masters anything
Haiku’s
Dhamma-Hara
By Kristopher Salyer FCC Farmington Mo.
There must be a way to be
Free from this not-me
Small mind, big mind, I, you, we
Ignorance is suffering (Dukkha)
Follow the precepts
Ichigyo Zammai (one act)
Buddha nature is right here
To realize truth
Sit as Buddha here and now
endless cycle that is without beginning and without
end. It was Bertrand Russell who said, "There is no
reason to suppose that the world had a beginning at
all. The idea that things must have a beginning is
really due to the poverty of our thoughts."
Because of the Buddhist doctrine of
reincarnation we believe that this endless cycle of
birth, existence and death of everything from
universes to ourselves isn't just happening on a macro
level, but it is happening on a micro level too. Even
our thoughts, feelings and emotions arise and then
pass away. Everything in this phenomenal world is
impermanent - nothing lasts.
Therefore, rather than being preoccupied with
"end times" what is more relevant and useful for us is
to become mindful of the impermanent nature of our
world and of our lives. By doing so, we can realize the
preciousness of every moment instead of wasting it on
worrying about something that we can't do anything
about.
The day comes and the bird calls
Moon face Buddha hears
As the sun face Buddha sees
COMMUNITY
If seeds of hate are planted
Hate will then rise up
Instead of hate plant love’s seed
Rev. Kalen McAllister,
Founder and Spiritual Director
of Shinzo Sangha & Cofounder of Inside Dharma
Suffering is suffering
True love is true love
Buddha is Buddha
Poems by one who wishes to live the way
Monthly Buddhist
Column
Lama Chuck Stanford
(Lama Changchup Konchok
Dorje)
Rime Buddhist Center
Dear Dharma Friends:
Below is a copy of my monthly
Buddhist column. This column will appear in the
Kansas City Star newspaper on Saturday,
Question: "Are there "end times" prophecies, such as
the Bible's revelation, in your faiths?
Answer: We live on this planet Earth that is part of the
Milky Way galaxy - only one of hundreds of billions of
other galaxies that make up the universe. From the
Buddhist perspective, this view is vastly too small.
Buddhists believe that there are countless numbers of
galactic universes that are continually going through
cycles of birth, existence (for a period of time), and
eventual death. And then the cycle begins again in an
One of the things I love
when I go up to the monastery is
the sense of community. We sit in
meditation together, we work
together, cook or do dishes together, eat together, etc.
I really miss this when I come home.
However, recently I went to the monastery for
the celebration of its completion. There were over 200
people attending from all over the country so, to house
them all, we were put up in a college dorm in a nearby
town. It was very nice and most of us were on one of
two floors.
However, this community was very different.
They were very noisy and doors slammed late into the
night. We stayed an extra day but the main group left
on Sunday. When I went into the women's bathroom, I
was shocked. There were towels just thrown all over
the floor. How embarrassing for our group. I tried to
pick them up and fold them but I was on a time limit
and there were just too many. I felt sad about being
part of this community.
Then I got thinking about what other
communities I am part of. I work in a prison and so I'm
very much part of that community, not only the
community of inmates and inmate workers in the
chapel but also the staff community. I'm part of the
chaplain community.
Then I thought, I am part of the driving
community heading south on Highway 67. I'm part of
the St. Louis community in general and part of our
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community at Inside Dharma/Shinzo Sangha. I'm part
of the American community and also part of the world
and universe community.
So with each community, how do I represent
myself? Am I considerate, quiet, and respectful? As a
driver, do I pay attention to how I treat the members of
this community? In prison, am I respectful to my fellow
members - the inmates and the staff? Do I listen
carefully to others in my immediate community? In the
grocery store, do I respect my fellow shopping
community?
Where am I each moment of life? Am I aware
of those around me? Do I try to make life better for
them by being helpful, respectful, etc.? Do I play my
music too loud when I drive and disrupt the stop light
community? Do I drop trash on the ground? Am I
respectful of the animal communities also?
This is what is referred to as “mindfulness” in
Buddhism. It's hard to be mindful and aware all day
but like any habit, the more you practice it, the more
you can do it.
I am interested in your stories of community
and how you related to that community. For example,
when I was a child I was not too respectful of the
school community and played many jokes and got in
trouble a lot. How about you?
Practice: Way Of Life Or Part Of Life
By Kristopher Salyer FCC Farmington Mo.
Hot off the press
Look at these wonderful canvas
reusable, washable, embroidered bags
with a Buddhist Monk on them.
They are canvas colored, with black
stitching and black handles. The size
is 13.5 x 14.5 inches. And they are
only $20 each. All money raised goes
directly to our work with exoffenders and homeless at Inside
Dharma. They're available at Shinzo
Meditation Center or by e-mailing at
[email protected]
I have been receiving the Inside Dharma
newsletter for a little over a year now and have always
wanted to contribute, so in its small part, I hope this
contribution is helpful.
I have been studying Buddhism for just over a
year and have found that when practicing this path, it
must be whole hearted. To practice is to practice. To
study is to study. This may sound simplistic and
obvious, however, in truth there must be vigilance.
The Dhammapada states: 168 – Wake Up! Don’t be
lazy. Follow the right path, avoid the wrong. You will
be happy hear as well as hereafter. This speaks of
Right Effort to me, along with Right Action. To study
Buddhism is to study the self. In the lifelong process of
studying ourselves we must use Right Understanding
and Right Concentration in order to maintain Right
Speech and right thought. In order to accomplish this
we must use Right Mindfulness as a way of checking
up on our actions (Kamma/Karma). All of this together
will lead to Right Livelihood. The path that I have
chosen is one which takes patience, vigilance and a
genuine desire to escape Samsara (contaminated
existence). In order for me to accomplish this I must
live the way or make it so that the way and my life are
inseparable and indiscernible from one another. Have
I gained intellectual knowledge? I would say so. Have
I gained direct insight (wisdom) into the Dharma? Only
my actions over time will tell.
So to say it correctly, in true reference to my
direct experience: I am striving vigilantly to make
practice a Way of Life and until this goal is reached,
then I shall view practice as a Way to Life.
To find out more about Inside Dharma
and the programs we offer go to
www.insidedharma.net
To download a copy of the Start Here St.
Louis area resource directory go to
www.startherestl.org
To learn more about the location and
sitting times for the Shinzo Meditation
Center go to
www.shinzozmc.org
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Yes, you get something out
of it…but that’s not the point
By Will Holcomb
Shinzo Zen Meditation Center
St. Louis, Mo.
Carol and I were asked to
lead a meditation class at a rehab
center. The purpose of the class was for “stress
reduction.” Most of us accept some stress as just part
of life.
Things happen and some of them are
threatening – a violent encounter, a serious illness,
loss of someone important to you. But when every
day is stressful without relief, when every moment is
stressful, it’s overwhelming. It sucks the joy out of life.
It’s intolerable. Some of the people in the rehab
center seemed to be living in that world.
The Buddha was familiar with stress. He
called it dukkha and his mission for 40 years was to
teach others about the cause of dukkha and the relief
of dukkha. An essential part of his prescription was
meditation practice. So meditation practice is for
“stress reduction.” But while meditation is an essential
part of the prescription, there were other parts: moral
precepts and the cultivation of wisdom and
compassion. So meditation for stress reduction would
seem like a one-legged stool. Don’t you need the
other two legs for any sort of stability?
Another troubling aspect of the meditation for
stress reduction idea has been termed “gaining mind”
– practicing in order to get something out of it. Most
people probably come to meditation practice with
gaining mind – some to satisfy curiosity, but many
more, in my experience, come to meditation practice
because of pain, physical or mental or both. We look
to meditation to help us with some pain, or at least
unease, in our lives. And it works, if you give it
enough time and effort. Maybe the pain is still there
sometimes, but it’s not so threatening, not so
overwhelming. Somehow the perspective changes.
There’s more room to breathe.
But meditation
practice doesn’t work in isolation. It is connected to,
and slowly changes, other parts of your life. Letting
the sitting practice soak into the other parts of life,
eating, sleeping, working, interacting with others, is
part of the practice. You can’t make that happen, but
you can let it happen.
Dōgen, the thirteenth century Zen teacher,
said you should practice zazen (sitting meditation) for
the sake of zazen. That doesn’t make much sense
when you start out. You want a goal. You want to
gain something for your effort. You want a reason to
talk yourself into doing what looks like a waste of time.
You have gaining mind. One goal of practice is to let
gaining mind drop away. So you can sit zazen for the
sake of zazen…and eat for the sake of eating, sleep for
the sake of sleeping, work for the sake of working,
interact with others for sake of interacting with others.
Just living out your life.
So with sitting meditation practice, yes, you
get something out of it…but that’s not the point.
My Integrity And Yours
By James Halbirt CMC-East
San Luis Obispo, Ca.
To have true integrity, poise and courage is to
be attuned to the silent and invisible true nature within
you. Real maturity is the integrity of inhabiting that
"immortal longing" that always calls you to new
horizons.
Integrity to me requires that I and you discern
what integrity is to our innocent true nature, what fits
and what does not fit, and that I choose life-giving
ways of relating with communication to the forces that
converge within me. By choosing honest and integrity,
we become more whole, but wholeness does not
mean perfection. It means becoming more real by
acknowledging the whole of who we are.
There does exist inquiring minds, which long
for the truth of the heart? Why become overtly
aggressive individuals, rather than seek to solve
problems set by life. Why become revengeful when we
can penetrate the essence of things and phenomena
and to penetrate into ourselves the goodness that is
always within? It has been said: give me the
madman's sudden insight and the child's spiritual
dignity."
Perfection is to become enlightened and it is
not magical transcendence of the human condition but
a full flowering of humanity with the affirmations of
ethics, morality, compassion based upon mindfulness
and loving kindness. Life swings on an ethical hinge, if
you loosen that hinge all history, and even nature, will
feel the shock. Jesus and Buddha have this in
common, that their form of ethics is not an ethic of
action, or lack of over responsibility, but an ethic of
inner perfection. In the end, it will come down to a
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decision of ethics, how we value the natural world in
which we have evolved and increasingly how we
regard our status as individuals connected to each
other. We confront, we seek connection, and we
restore the world to wholeness. Our seemingly
separate lives become meaningful as we discover
how truly necessary we are to each other.
It seems we justify what happens when the
party with the most "power" acts or pretends that this
is not the case, creating overt chaos and overt acts to
further their own agendas. Justice and compassion
must play a greater role, to guide us, with integrity,
steer and bridle our imagination so that they serve a
great cause. We all need to find the justification to act
well in the face of fear and greed. Fear is only the
darkroom for developing negatives, overt motivation to
harm and control.
What we think depends on what we perceive.
What we perceive determines what we believe. What
we believe determines what we take to be true. What
we take to be true is our reality. So we carry relative
reality, and absolute reality, two truths. One points to
with belief, this is not true reality of what really is. This
must be experienced. Absolute reality is what
enlightenment of the real truth is. In meditation when
we find "emptiness," then you will find "fullness" of
what reality truly is!
Words of speech must be patient. First we sit
down at a little distance for me, like that, in the grass
or wherever. You will look at me, and I to you, you are
in my world and I in yours. That is intimacy. When we
often speak words, it is the source of
misunderstanding, but haven't you noticed, you will sit
a little closer to me and you a little more every day.
We have used words we do not understand; we mimic
the form of the floor, the walls of our mind, and the
ceiling of our existence. Why not make life a little more
kind and loving. What is your justification for being?
What is your purpose in this life? What is your greatest
motivation and how do you endure it?
Editor’s Notes
Dom Lupo - Inside Dharma Editor
Well we’ve made it through another year and
we have another year of practice under our belt. We
had several requests lately for books and Pen Pals so
I thought it was time to remind everyone of what our
new policies are regarding these two issues. First, we
no longer fill pen pal requests. We are such a small
group that we just don’t have the man/woman power
to do so. So we have made arrangements with two
groups that can handle these requests. The thing is
that when you write to these folks you need to
remember that this service is for correspondence
about your practice. It is not a social group or a dating
service. You cannot ask for a specific gender (male or
female) to write to you or ask for pictures. This would
be very disrespectful to these groups who have
agreed to help us. But if you looking to correspond to
someone about your practice, you can write to the
following programs:
Prison Outreach Program
San Francisco Zen Center
300 Page Street
San Francisco, CA 94102
Prison Outreach Program
Austin Zen Center
3014 Washington Square
Austin, TX 78705
Now, onto the book requests; for a long time
we would send books directly to inmates.
Unfortunately many of these books were returned to
us because it was against prison policy at those
institutions for inmates to receive books directly or
some other restriction or procedure that caused them
to be returned. Each time this would happen we had
to pay the return postage as well as the postage it
took to send it. This doesn’t take into account the time
and energy that someone took to box them and take
them to the post office. Again we are a very small
organization but we believe that we provide a great
service yet we were losing a great deal of time and
money in this process. So, we still want to send books
to help in the growth of your practice, but from now on
books can only be sent to chapel libraries and only if
the person requesting provides the following
information.
1. Chaplin’s Name
2. Chaplin’s Address
3. Either a letter from your Chaplin or a copy of the
policies and procedures outlining how to donate to the
chapel library.
Once we receive this information we will send
the material requested to your chapel library. This will
save quite a bit of the few dollars we have so that
money can be better use helping others rather than
just giving it to the post office. Thank you for your
understanding.
Lately all that’s been in the news has been the
government shut down. Now I am not foolish enough
to get into a political discussion, but what I see
happening on all sides is greed. Everyone seems to
want more of what they want which in turn results in
someone having less of what they want. Greed is one
of the Three Poisons that lead to evil (akusala) and
that bind us to suffering (dukkha). It also is one of the
Five Hindrances to enlightenment. Barbara O'Brien at
About.com comments on greed in her article Greed
and Desire:
“The English translations of the old Pali and
Sanskrit texts use the words "greed" and "desire"
interchangeably… The English word "greed" usually is
defined as attempting to possess more than one
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needs or deserves, especially at the expense of
others. We're taught from childhood that we shouldn't
be greedy. To "desire," however, is simply to want
something very much. Our culture doesn't attach a
moral judgment to desire. On the contrary, desire in
the romantic sense is celebrated in music, art and
literature. A desire for material possessions also is
encouraged, and not just through advertising. People
who have earned wealth and the possessions that go
with it are held up as role models. Desiring things isn't
"greedy" if we feel we deserve those things.
From a Buddhist perspective, however, the
distinction between greed and desire is artificial. To
want passionately is a hindrance and a poison,
whether one "deserves" the thing wanted or not. In
Buddhism, more than one Pali or Sanskrit word is
translated as "greed" or "desire." When we speak of
the greed of the Three Poisons, the word for "greed" is
lobha. This is an attraction to something that we think
will gratify us. The word translated "greed" or "desire"
in the Five Hindrances is kamacchanda (Pali) or
abhidya (Sanskrit), which refers to sensual desire.
This kind of desire is a hindrance to the mental
concentration one needs to realize enlightenment.
Related to greed is upadana, or clinging. More
specifically, upadana are attachments that cause us to
remain wandering in samsara, bound to birth and
rebirth. There are four main types of upadana -attachment to senses, attachment to views,
attachment to rites and rituals, and attachment to a
belief in a permanent self. Because our culture
implicitly values desire, we are unprepared for its
dangers. But because our culture looks to moneymakers as heroes -- and money makers believe
themselves to be wise and virtuous -- we don't see the
destructive force of desire until it is too late.”
Buddhism teaches us to avoid extreme views
and find a middle way. It also sees people as being
human with human nature. No matter who we are or
how wise we may think we are, we exist in delusion
and at times our greed gets the better of us, I know it
gets the better of me at times. But Buddhism also
teaches us not to view these episodes of greed in a
judgmental way but just as things are, for no one is
perfect and being aware of this is a good thing.
Through practice though, greed and desire start to
lose its power over us. Our meditation is that practice
and a path to overcome greed and desire,
So, GREED! is our next topic for the first issue
of 2014. How has it reared its ugly head in your life?
How do you see the connection between greed and
desire? And most importantly, how do you deal with
greed in your lives and in those around you? Or any
other slant on greed and desire you would like to write
about. Your submission need to be in by Dec. 16th
2013 to make it into the Jan – Feb issue. As always,
thank you for participating in your sangha and good
luck with your practice.
PEN American Center
Prison Writing
Founded in 1971, It provides a place for
inmates to express themselves freely and encourages
the use of the written word as a legitimate form of
power.
Handbook for Writers in Prison
PEN’s Handbook for Writers in Prison features
detailed guides on the art of writing fiction, nonfiction,
poetry, and screenplays—an invaluable resource for
any incarcerated writer. Each year, thousands of free
copies of the Handbook for Writers in Prison are sent
to incarcerated men and women who request a copy.
Annual Prison Writing Contest
Every year hundreds of inmates from around
the country submit poetry, fiction, nonfiction, and
dramatic works to PEN’s Prison Writing Contest, one
of the few outlets of free expression for the country’s
incarcerated population. Manuscripts come to us in a
variety of forms: some are handwritten, some are
typed, and some are written in the margins of legal
documents. For a free copy of the Handbook for
Writers in Prison write to the address below:
PEN American Center
PEN’s Handbook for Writers
588 Broadway, Suite 303
New York, NY 10012
As always we encourage
your question, comments
and contributions!
SEND your letters to:
Letters to the Editor
Inside Dharma
P.O. Box 220721
Kirkwood, Mo. 63122
Submission Guidelines
1. Submissions need to be printed
2. Submissions need to be printed large enough, no
very small print.
3. Submissions should have paragraph breaks if you
want them in your submission
4. Submissions need to be 1000 word or less
(preferably less)
5. Submissions cannot be returned
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This issue is dedicated to
"All those who have sewn their
rakusu or in process of
doing Jukai. A physical
commitment to the practice."
Inside Dharma is a bi-monthly Buddhist newsletter published
by Inside Dharma, a not-for-profit organization based in St.
Louis, Missouri. We publish Buddhist articles, stories, humor,
and other writing submitted by current and former residents of
correctional facilities, as well as friends, supporters, and
spiritual teachers. Inside Dharma is dedicated to the free
giving of the Dharma (Buddhist teachings). There is no charge
to offenders or ex-offenders for subscriptions. However,
donations are always appreciated. If you are interested in
distributing this newsletter, please write to the editor or just
send us the addresses to be added to the mailing list. This
newsletter may be reproduced, whole or in part, for free
distribution. Prior permission from the editor is required for
any use for which a charge is applied. All submissions are
subject to editing and Inside Dharma has the right to publish
submissions, in whatever format and by whatever means it
deems appropriate in its own or other Buddhist
publications.
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