Belief in a creator god is an obstacle to faith in Amida Buddha

click here to listen the audio version on my youtube channel

Please, read carefully the other articles in this category:

 - There is no creator god in the Buddha Dharma

- Some Buddhist teachings on the origin and existence of the universe

- Two questions on the Buddha nature and Samsara

Question[1]:

“A lot of folks who end up in Shin Buddhism here in the West have a lot of vestigial concepts from our Abrahamic background - whether or not they were ever "believers" [in God] themselves.  And they carry those vestigial ideas with them when they start in as Buddhists. Some don't do that of course - particularly the ones who are given to serious study, and really consider it important to know what Shakyamuni actually taught.  But as you know from your time in both the Zen and Shin Sanghas, such study is often not the primary focus - or even as great a focus as it is in the Theravada and Tibetan Buddhist Sangha groups. […]

So, in your opinion, based on your own reading and contemplating, is it possible for an ignorant, yet well meaning person to come to settled shinjin (faith) if he or she has never actually studied the subject[2], and has some mixed up ideas about eternalism stuck in his mind stream? Or is the presence of such thoughts a necessary karmic obstacle that must directly be addressed and removed before the person can receive Amida's gift of shinjin?”

"Good" for birth in the Pure Land

 - fragment from a letter to a friend - 

Question: I found the expression “good men and women” in a passage from the Smaller Amida Sutra. Should I become a “good man” in order to be born in the Pure Land? I am not a scholar, so please give me a simple answer, without entering into difficult details.

Answer: In fact, the expression you found in that passage is  "good men and women of faith”. “Of faith” is the key element of this expression and you should rely on it in order to understand the entire passage:

"Sariputra, those who have already aspired, now aspire, or in the future will aspire to be born in the land of Amida Buddha all dwell in the stage of non-retrogression for realizing highest, perfect Enlightenment. They have already being born, are now being born, or will be born in that land. Hence, Sariputra, good men and women of faith should aspire to birth there."

Shakyamuni Buddha - Smaller Amida Sutra (Amidakyo)

 "Men and women of faith” are called "good", not because they must be virtuous as a necessity for birth in the Pure Land, but because they are given Amida’s perfect virtues through faith.  In other words, Amida makes them good (suitable) for birth in the Pure Land, that is, he provides them with all that is necessary for rebirth there.

So, “faith” (shinjin) is the implicit meaning and the essence of this passage. Without reliance on Amida’s Power, one cannot go to the Pure Land because his/her “goodness” or personal virtues are simply not enough for such a goal.  But if men and women entrust in Amida Buddha, they “dwell in the stage of non-retrogression” in this life, and at the moment of death they are reborn in the Pure Land, where they attain the “highest, perfect Enlightenment”.

Thus, instead of struggling yourself to become worthy of the Pure Land, you should simply entrust to Amida and let him carry you there.

Namo Amida Butsu

What is the meaning of faith and nembutsu?

When one has faith (shinjin), one is convinced that Amida Buddha and His Pure Land exists, and that the Promise He made in His Primal Vow is true, so he simply entrusts to this Buddha and wishes to go to His Pure Land (Buddha-field of Amida) after death. Saying Namo Amida Bu often or seldom means exactly this – “I entrust to Amida Buddha/I take refuge in Amida Buddha and I wish to go to His Pure Land”. It also means, “Thank you Amida Buddha for saving me and taking me to your Pure Land at the end of this physical body”.

Question: What part of our mind goes to the Pure Land?

Question: What part of our mind goes to the Pure Land? Is it the mind we currently have, in others words is it who we are now that goes to be born in the Pure Land?”

Answer: What we know for sure is that birth in the Pure Land takes place after physical death. This is what the Masters of our tradition clearly said, so we accept it.

At death, what we call ‘mind stream’ leaves the physical body and instead of passing through bardo (intermediary state) and then to other states of existence, it goes directly to the Pure Land where Enlightenment happens immediately. At that very moment, the delusions of our ‘mind stream’ are naturally melt like ice meeting fire, and our true enlightened nature will appear. So, we may say that we go to the Pure Land as we are, but once born there, in the safe and enlightened realm of Amida, ‘we’ transform into something completely different, that is, fully Enlightened Buddhas.

But all these things are inconceivable and beyond conceptual understanding, so I cannot enter into further analysis. Some aspects are imposibile to understand at the level we are now as unenlightened beings. Now all we need to do is to simply entrust to Amida. Jodo Shinshu is the path of simple faith, not of profound understanding in this life of the ultimate nature of mind.

No meditation, just nembutsu

Master Shan-tao saying exclusively the
Name of Amida Buddha

UPDATE (April 22) - read bellow the initial article

Question: Is it ok for a nembutsu devotee to also practice various Buddhist or non-Buddhist meditation techniques and mantras, as a mean to calm one's mind or because of various positive effects these might have in one's daily life?

Answer: NO, it is not ok.
Your mind will never be calm – please learn to live with this. Life as an unenlightened person is hard, and there is nothing you can do to change this. So, just say the nembutsu of faith in Amida and wish to be born in His Pure Land after death. If you want to  busy your mind with something until you die, then say nembutsu as often as possible; say it many times and concentrate on it. Sometimes your mind might become calmer if you focus on nembutsu, even if calming the mind is not the goal of nembutsu. 

Do not worry about wandering thoughts

Question: Whenever I say the nembutsu many good or bad thoughts appear into my mind. What should I do about them?

Answer: When you say the Name in faith, treat this nembutsu as the host and the wandering thoughts as guests. Just say the Name and let the good or bad thoughts arise and vanish, let them come and go as they please. Do not busy yourself with them, you just say the Name and entrust to Amida Buddha. There will always be something to appear into your mind and you simply cannot do anything about this. So, just entrust in Amida and let your changing mind be a changing mind.
Namo Amida Butsu

The safe enlightened realm of Amida Buddha

Question: Why are we urged to aspire to birth in the Pure Land, and why not try to attain Enlightenment here, in this world?

Answer: The environment in which we now live is the product of our karma and the inter-related karma of all beings. This impure common karma gave rise to an impure environment which also influences us and in which it is hard to have a true spiritual evolution. We ourselves are sick, our fellow beings are sick and the environment is also sick. This is why we are urged to aspire to be born after death, in the Pure Land. This land is the healthy enlightened realm of Amida, a suitable environment which is not the product of evil karma but of His pure karmic merits. Once born in such a sane environment our insanity is cured instantly, our delusions are naturally melt like ice meeting fire, and our true enlightened nature will appear.

What do I mean by "modern heresies"

- Fragment from a letter to a friend (please check the links embedded in the text) - 

Question: You often use the term "modern heresies" and equate these with slandering the Amida Dharma. Please explain in a few words what do you mean by it.

My answer: To deny the authenticity of the Pure Land sutras and the existence of Amida Buddha by calling Him a metaphor, symbol, fictional character or anything else than a real and living Buddha, to say that His Pure Land is in one’s mind, denying that birth in the Pure Land takes place after death, or mixing Amida Dharma with various non-Buddhist philosophies and worldly ideologies – these are some examples of what I call slandering the Dharma, becoming an enemy of the Dharma and cutting the root of the Dharma in one’s heart.

Letter to a non-Jodo Shinshu friend about modern heresies and respect for all Buddhist schools

This short letter was sent by me to a Buddhist friend who is not a Jodo Shinshu follower and who asked me about my “uncompromising attitude” in teaching Amida Dharma. I decided to post the letter here because it might be useful to others.

Dear M,

I really have no problem with various interpretations of Amida Buddha and his Pure Land if these are made from the perspective of other Buddhist schools. I do not mind if, for example, in many Zen circles from China and Japan, there is a clear rejection of faith in Amida as a real and living Buddha and of his Pure Land to be attained afterdeath. I also have no problem if somebody from Shingon claims that Amida resides only in one’s heart. This is because I accept that those who express such views are practicing a different Dharma gate than the Pure Land gate of Jodo Shinshu. But, as Honen Shonin said, we should clearly show the difference between the teaching of our school and other schools, and do not mix them:

The reason for the western location of the Pure Land and its wonderful description in the sutras

Question: „Why the Pure Land of Amida Buddha is called „the Western Pure Land” or „the Pure Land of the West”? Why the „west” is so much emphasized in many of the sacred writings related with Amida? And also why the Pure Land is described in such a fantastic way in the sutras?”

Answer: In order to show that Amida’s Pure Land is not a metaphor, but a real enlightened place in which people can actually aspire to be born after death, the land is given a direction and is described in great details in the sutras.

Some say that the direction „west” and the marvelous descriptions of the Pure Land are a proof for its non-existence or for its existence  as a symbol or metaphor only.

But the truth is that by making the effort to describe in many words the wonders of the Pure Land and by pointing to a direction where to face the Pure Land when worshipping Amida, Shakyamuni Buddha wants to emphasize its actual existence as a place where sentient beings should aspire to be born without worry and doubt.

It is like I speak to you about a beautiful park which I would like you to visit. If I tell you, „its there, in the west of the town” and I start describing it to you, then you will have no doubt about its existence and you will wish to see it. Its the same with the expression „Pure Land of the West”.

The exaltation with which Shakyamuni describes the Pure Land of Amida in the Smaller Amida Sutra (Amida-kyo) without even being asked to do it[1], or the radiant light that emanated from his body when he delivered the Larger Sutra in which He expounded the story of Amida and His 48th vows[2], are both an indication that his words were true and his listeners should accept Amida as a living Buddha and his Pure Land as a real enlightened place.

---

[1] The Smaller Amida Sutra (Amida-kyo) is a sutra spontaneously delivered, not in response to a question, which is a proof of the importance of the teaching about Amida Buddha. In this discourse, Shakyamuni begins every description with great enthusiam, repeating the name of his main listener, Shariputra, telling him the wonders of the Pure Land and the uniqueness of Amida Buddha among all Buddhas.

[2] It is recorded in the Larger Sutra on Amida Buddha that when Shakyamuni was about to deliver it“all the senses of the World-Honored One radiated joy, his entire body appeared serene and glorious, and his august countenance looked most majestic.” After Ananda asks him which is the reason of these wonderful manifestations, Shakyamuni reveals to him the true goal of his coming to this world, by presenting the story of Amida Buddha, the 48th Vows and encouraging sentient beings to aspire for birth in the Pure Land. In the same sutra, the whole gathering listening to the discourse, including Ananda, had a vision with Amida Buddha and His Pure Land, which is another proof that Shakyamuni speaks about real things, not symbols or fictions.

Realizing our limitations in daily life

- all articles in this section are from my correspondence with various nembutsu friends-

Question:

Can "worldly Way" actually assist us in realizing shinjin, by making clear to us that we are unable to help ourselves reach Nirvana, Enlightenment, and the Pure Land ?

My answer:

I do not know if I understand correctly what you mean by “worldly way”, but into my opinion, everything can teach us important lessons if our minds are ready. When one is ready to learn, everything becomes a teacher and a guide.

On returning from the Pure Land

Question: “Do you think all beings who are born in the Pure Land will return to this world in order to help others? Or only some great teachers like Honen and Shinran? If all beings return, would they have some knowledge on this (i.e. that they came from the Pure Land)? It seems Honen[1], for example, only realized this (or mentioned it to his students) when he was about to die. Also, I wonder what is the difference between returning to this world from The Pure Land and returning to this world for an ordinary next life (without achieving Ojo[2] first). I you have any thoughts on this, I’d be happy if you share them with me.”  

 

My answer: Not all beings who are born in the Pure Land will immediately return to this world to help others. Those who have faith mixed with doubts will stay for a period in the borderland of the Pure Land. They are those born in the Pure Land through the 19^th and the 20^th Vows. But those who enter the Pure Land through the gate of the Primal Vow (18^th Vow) will immediately become Buddhas and they will be able to quickly return to this world in various forms, to help others.

About petitionary prayers and superstitions

Question: What do you think about petitionary prayers and superstitions? How can one use Nembutsu as a petitionary prayer?  

 

My answer: To say the Name of Amida in order to receive worldly benefits, like wealth, possessions, success in love affairs, etc., or to think that by reciting it in a certain manner will bring good luck and good fortune is to use the Nembutsu as a petitionary prayer and as a superstition.
To believe in luck is in itself a superstition as this implies the denial of the law of karma according to which one reaps what one sows. Luck it is said to appear from nowhere or from the will of a divine being, while the karma implies that everything has a cause in one’s own actions, deeds and thoughts. One cannot be a Buddhist and believe in luck or good fortune. Thus, the urge that we often meet in Jodo Shinshu to not depend on petitionary prayers and superstitions were especially promulgated to prevent us from falling in two wrong views:

1. to misinterpret Nembutsu as a divination method or a petitionary prayer for worldly benefits, and

Question: are gay and lesbians welcomed in the dojo or temple?

I was asked this kind of question from time to time so I thought is good to give an answer here: 

All people without exception are welcomed in the dojo or temple if their reason for being there is to listen to Amida Dharma and receive shinjin (faith). This should be very well understood.

But if you come to the dojo and tell me „I am gay”, I will reply, „did I asked you something?” If you also come to the dojo and tell me, „I am heterosexual”, I will give you the same reply, „did I asked you something?”

If you come to the dojo or temple and start talking about your homosexuality or your heterosexuality, or you express it in any form (like for example using the temple as a place for courtship, etc), trying to use this Dharma place as a platform for sexual misconduct I will send you home. Why is this? Because the dojo or temple is not a place for such things. Its the same if you insist talking about politics or other religions. You simply go home. 

I do not care who you are in your personal life or with whom you make sex with. I do not preach theories on sexual orientations, but the unconditioned salvation of Amida Buddha. If you are interested in learning about it, then you are welcomed at the temple, if not, please don’t come.

Master Rennyo said in his letters that the goal of Nembutsu gatherings should be listening to Amida Dharma in order to receive shinjin. He didn’t mention any other reasons for coming to the dojo or temple so I myself refuse to talk on matters not related with the Shinshu Dharma nor allow any activities here which are not related with shinjin and birth in the Pure Land. 

All you need in order to be born in the Pure Land of Amida Buddha is shinjin (faith). This shinjin has no color and no sexual orientation. My duty as a priest is to help you receive it, so when I put my robes and kesa I leave everything else behind. Please also do the same and do not lose your time and mine with unimportant matters.

Shinjin and Buddha nature

Question:

“In some writings of Shinran Shonin it is said that shinjin is itself Buddha-nature. How do you explain this?”

Answer:

First, even if we say it in conventional language that we have shinjin (faith in Amida Buddha), in reality this is not our propriety, but what Amida Buddha awakes in us.

Second, Amida is a Buddha, which means he is one who has became awakened to his Buddha nature. His Buddha nature is the same with our Buddha nature, as all beings have the same innate Buddha nature (Buddhahood) or the same potential to become a Buddha.

Does the Pure Land really exist?

Here are the words of Zuio Inagaki Sensei:

 

Question: Does the Pure Land really exist?

Answer: Yes it does. 

In our world of experience, everything we feel and perceive with our senses is ephemeral, ­ only momentarily existent and deceptive. As the Buddha admonished:
"All conditioned things are impermanent." (sarva­samskaaraa anityaah)

Why do we need discipline in a dojo or temple?

Somebody who knows that I insist very much on discipline, recently asked me why do we need discipline in a dojo or temple.I think the answer is very simple: Because we are crazy.

Being unenlightened persons, everybody has his or her level of sickness and madness. We have some rules of behavior in the dojo, because we must not allow our madness to enter it and influence the others.

At the dojo we don’t speak about our personal ideas or fantasies, we don’t express our everyday personalities, but concentrate on the single goal of listening the Dharma in order to receive shinjin and be born in the Pure Land. We don’t speak about politics or personal ideas about this or that, we don’t engage in personal debates and fights. We also don’t show interest in the private lives of our fellow practitioners. We don’t enter in their private lives to judge them. It really doesn’t matter what members of a dojo are in their private lives. We just try to leave aside ourselves and concentrate on the Dharma.

It is not good to enter in a temple where people are fighting about their personal lives. That is not a suitable atmosphere in which we can concentrate on the Dharma.

Everybody’s life is difficult and everybody has his/her own problems. We never know what truly happens in somebody’s heart. This is why we should always try not to disturb anybody with our own personality, ideas and judgments. We should all concentrate on the Dharma and help each other to do the same. We should create an atmosphere in which everybody, no matter their difficulties and differences, can easily concentrate on the Dharma.

We should not follow personal goals in coming to the dojo or temple. This means that we come to the dojo not in order to express ourselves, our opinion on such and such worldly matter, to have a chat or who knows what, but to listen to the Dharma.

We also don’t come to the dojo to make friends, find a wife or husband or to eat cookies.

We should come to the dojo or temple like to the hospital where the best medicine is given to all. We should take the medicine to ourselves and help others take it, without interfering or disturbing no one and of course, without changing the medicine.

This is the essence of discipline in the dojo or temple.

-- read here the article "Rules of the Dojo"---

The Pure Land is NOT here and now

updated and revised September 30, 2021

Questions:

1. I sometimes think the central theme of Buddhism is that it all comes from Avidya (ignorance) and this makes us view the world as samsara rather than Nirvana. I wish to know what some Buddhists mean when they say there is no distinction between the two. Also, related to this and bringing it back to Jodo Shinshu: Is the Pure Land here and now or not? Or is it to be reached after death when we become Buddhas? Personally, I think it has to be here and now or it is nowhere. For me this is what I thought was the essence of Shinran’s teaching, and why I was attracted to it.
2. As far as the Nembutsu is concerned does it have a particular form? Or rather is it a door through which ignorance is cleared and we realize we have always been in the Pure Land?”

Some discussions on the nature of Amida Buddha

I share with you here, a few passages from my discussions with some Jodo Shinshu practitioners about the nature of Amida Buddha. Please read the previous two articles in the category "Amida Buddha" from this blog, for a better understanding.

Anonymous: "The way a Buddha is seen in Mahayana definitely looks like a 'supernatural being' to someone outside of the Dharma without the knowledge necessary to differentiate the idea of a Buddha from a god and that may cause more problems of understanding than solving them for these people."

Difference between Jodo Shu and Jodo Shinshu

I was asked about the difference between Jodo Shu and Jodo Shinshu (the school I belong to).
I myself asked Inagaki Sensei about this matter and here is his answer. I hope everybody will find it useful:


"Jodoshu (A) and Jodoshinshu (B)
by Zuio Hisao Inagaki
Feb. 27, 2008

◇ Though both A and B are based on the Primal Vow, A emphasizes recitation of the Name, whereas B stresses mental state of entrusting to Amida. It may be noted that those who say the Nembutsu do not necessarily place absolute faith in Amida but that those who have absolute faith in Amida unfailingly recite the Nembutsu.

◇ A tends to encourage voiced Nembutsu, whereas B accepts both voiced and soft Nembutsu. B speaks of 'natural' Nembutsu. A 'encourages' the followers to make great efforts to say the Nembutsu.

◇ The number of the Nembutsu recitations is often emphasized in A, but in B the number of the Nembutsu is not important. In B, even one Nembutsu is enough to receive Amida's merit, so long as absolute faith is securely established in one's mind.

◇ In A, even if one recites many Nembutsu all through life, one may not be able to attain peace of mind at the time of death. In B, as soon as one attains absolute faith, one dwells in complete peace of mind.

◇ It follows then that followers of A make great efforts to recite the Nembutsu until death when they expect to meet Amida's coming to welcome them to the Pure Land. Followers of B do not expect this, because they are peaceful and happy in Amida's embracing Light. 



related article - Peace and happiness of shinjin (faith)