Showing posts with label SHINJIN (FAITH). Show all posts
Showing posts with label SHINJIN (FAITH). Show all posts

Sunday, January 14, 2024

The relation between hearing the Name, faith and saying the Name of Amida Buddha

Amida Buddha promised in His Primal Vow that those who entrust to Him, say His Name and wish to be born in His Pure Land (“sincerely entrust themselves to me, desire to be born in my land, and say my Name perhaps even ten times[1]”) will be born there.
 
The reason faith (“entrust to me”), desire to be born in the Pure Land, as well as the saying of the Name (Nembutsu) are mentioned in the same Vow is because they cannot be treated separately. One who has faith in Amida Buddha will naturally say His Name and wish to be with Him in the Pure Land. Thus, there can be no faith separated from Nembutsu, and no Nembutsu separated from faith. Also, there can be no faith and no Nembutsu of faith without the desire to be born in the Pure Land.
 
Recently, a reader expressed the opinion that to say the Name of Amida Buddha is secondary to “hearing the Name”. This is a grave misunderstanding of the Jodo Shinshu teaching which cannot arise if we properly understand the term “hearing the Name”. So, to hear the Name means to have faith (shinjin), as Shinran clearly explained,

Monday, January 8, 2024

We do not rely on personal vows but on Amida's Primal Vow

Last update - January 8th, 2024
Scroll down to watch the video teaching on this topic

I heard many times the idea that we need to make a vow to be born in the Pure Land. This is said under the influence of various Chinese Pure Land groups that place a lot of emphasis on self-power, a view which is totally rejected in our school.

I will state it clearly and I ask all of you to please listen deeply:
We do not need to make a personal vow to be born in the Pure Land because birth in the Pure Land does NOT depend on our personal power, but on Amida's Power.
This is extremely important - you can be born in the Pure Land by the Power of Amida Buddha, and NOT by your self power! The vows you make have ZERO importance. What matters is that you give up any idea of self power and entrust completely to Amida Buddha.

In His Primal Vow (18th Vow) Amida mentioned three conditions to be born in His Pure Land : "say my Name, entrust to me and wish to be born in my land". He did not mention that you must make any vows or transfer any merits! To wish to be born is not the same as a vow which can easily make one think that he goes to the Pure Land through his own act of will. So, if we do the above three simple things in the Primal Vow, we become karmically connected to Amida's Power and we are assured of birth in the Pure Land.

Our Jodo Shinshu is the school of the Primal Vow, of total and exclusive reliance on Amida Buddha. Nothing inside our unenlightened minds can bring us closer to the Pure Land. Only Amida's Power and His Primal Vow (His Main Promise) are reliable. We will reach His Pure Land because He vowed that He will bring us there if we entrust to Him and say His Name in faith, and NOT because we make any personal vows or we transfer our pitiful "merits" to birth there.

The promises and vows made by unreliable and unenlightened minds mean nothing, while the Promise and Vow of Amida is everything.
Namo Amida Bu


The Pure Land is in harmony with all beings

Master Shan-tao said:

“It is regrettable indeed that sentient beings doubt what should not be doubted;
The Pure Land is right before us and never out of harmony with us.
Do not ponder whether Amida will take you in or not;
The question is whether or not you wholeheartedly turnabout at heart.”[1]
 

Commentary:
The Pure Land is extremely easy to reach. This is the meaning of the words “right before us”. We’ll go there in an instant at the moment of our death if we have entrusted ourselves to Amida Buddha during this life. It is the easiest country to emigrate – no visas, no special requirements, just say Amida’s Name in faith and wish to be born there, and you will, at the end of your physical body. Being easy to enter, the Pure Land is in harmony with all beings as anybody can go there without discrimination between virtuous and non-virtuous. Harmony mean accessibility, that is, nothing that can be found within our ignorant mind constitutes an obstacle for birth there.

Thus, you should not doubt Amida Buddha’s capacity to save you, but ask yourself if you really have faith in Him. To turnabout at heart means to leave behind any reliance on your self-power and abandon yourself totally to Amida’s Power. As He is the One who manifested His Pure Land, you can only go there through Him. An unenlightened mind cannot create within oneself the cause to birth into the enlightened realm of the Pure Land. 

 

 



[1] Master Shan-tao as quoted by Shinran in his Kygyoshinsho, The Collected Works of Shinran, Shin Buddhism Translation Series, Jodo Shinshu Hongwanji-ha, Kyoto, 1997, p.238

  

Monday, November 13, 2023

To what kind of people is Jodo Shinshu Buddhism intended for? (video discussion)

 

Here is a new video in the series of the 71 topics of examination for those who want to be ordained in Amidaji branch of Jodo Shinshu Buddhism. The main speaker is my student Rev Kosho Arana from Colombia. He already received monk (priest) ordination in our school, in September this year.  

The links mentioned in the video are posted in its description on my youtube channe.

Namo Amida Bu 

Thursday, August 31, 2023

The difference between personal power (jiriki) and the Power of Amida Buddha (Tariki) - video teaching

 

Here is a new video in the series of the 71 topics of examination for those who want to be ordained in Amidaji branch of Jodo Shinshu Buddhism. The main speaker is my student Kosho Arana from Colombia. His presentation is based on my book AMIDA DHARMA - the essential doctrine of Amidaji temple

Kosho Arana is scheduled to receive monk (priest) ordination soon, together with Daigan from Uruguay. He already finished all the examinations with me but we continue this public presentation so that people find how we do things at Amidaji, and what a candidate for ordination needs to know. 

May all beings create indestructible connections with Amida Buddha, entrust to Him, say His Name and wish to be born in His Pure Land.

Namo Amida Bu 

Monday, July 31, 2023

The Primal Vow of Amida Buddha is inconceivable

 "Tathagata's Primal Vow surpasses conceptual understanding; it is a design of the wisdom of Buddhas. It is not the design of foolish beings. No one can fathom the wisdom of Buddhas, which surpasses conceptual understanding."[1]
 
"Further, with regard to Other Power, since it is inconceivable Buddha-wisdom, the attainment of supreme Enlightenment by foolish beings possessed of blind passions comes about through the working shared only by Buddhas; it is not in any way the design of the practicer. Thus, no working is true working. 'Working' that is negated refers to the calculation of the person of self-power. Concerning Other Power, then, no working is true working."[2]

Sunday, June 25, 2023

Don't be hungry for feelings and special experiences


Question by Shoshin:
Dear Sensei, why is it that despite my having entrusted myself to Amida (formally in Amidaji to signify my sincerity), recited his name, and wished to be born in his Pure Land, why is it that I have not felt any assurance of any kind at all up to this time.
 
I have listened to all your books, which I converted to audio your videos, every day and night, over and over, and they are so wonderfully written, but all I get is Amida is so silent, so distant, as if he did not exist.
 
I need an experiential concrete assurance of rebirth in his Pure Land. Amida seems so distant, so far away. If his light is that powerful why can it not penetrate my thick obscurations no matter how encrusted they are of blind passions?
 
Time for me is running out because of my age and health issues, and I really need assurance urgently that I shall be reborn in the Pure Land, but it all seems now like blind faith. Why? I really want to go to the Pure Land. This sense of urgency has never been so urgent for death could come anytime. Can you please help me?
Namo Amida Bu

Thursday, September 29, 2022

The meaning of mindfulness in Jodo Shinshu Buddhism

 
Question: What did Shinran mean by "mindfulness is Nembutsu"?
 
 “Saying the Name is in itself mindfulness;
mindfulness is Nembutsu; 
Nembutsu is Namo Amida Butsu”.
 
Answer: We need to know that whenever we meet the word “mindfulness” it is in no way referring to the modern idea of meditation based on self-power. For Shinran “mindfulness” always referred to faith and to Amida Buddha. So, he said that mindfulness is Nembutsu and that Nembutsu is Namo Amida Butsu. What does Namo Amida Butsu mean? It means “I take refuge in Amida Buddha/Homage to Amida Buddha”. What does Nembutsu represent? What do we express by saying Namo Amida Butsu? We express faith, so Namo Amida Butsu or Nembutsu is the expression of faith. It is faith as there can be no faith separate from Nembutsu and no genuine Nembutsu separate from faith. Shinran Shonin said:

Wednesday, September 7, 2022

Those who have faith in Amida Buddha automatically help others even without knowing it

I wrote these words today to a Dharma friend who was sad that he is not able to teach or help those who live far from him. I hope you guys will also find it useful: 

Being an example of faith is teaching without words. If you are established in faith others will be helped just by being in your presence because they make a karmic connection with a future Buddha. It is the same with the people you met and you could not help. Even those you didn’t meet but you think of them, will receive your help after you become a Buddha in the Pure Land. This is because you create a karmic connection with them by keeping them in your mind. 

If you have faith (shinjin) you automatically help visible and invisible beings even without teaching them directly. Invisible beings are helped just by knowing your thoughts of devotion towards Amida and by hearing you saying His Name. Also human beings are helped just by hearing your Nembutsu or by just looking at you. As a person of faith you are imbued with the infinite merits of Amida Buddha. Although you are a grave sinner you shine in the light of Amida and this helps others without their knowing. You have a limited unenlightened mind and you cannot deeply understand what I am saying here but it is true nevertheless.

I explained more on this topic in the following video:

Tuesday, July 12, 2022

The Pure Land is in harmony with all sentient beings

 
Master Shan-tao said: 

“It is regrettable indeed that sentient beings doubt what should not be doubted;
The Pure Land is right before us and never out of harmony with us.
Do not ponder whether Amida will take you in or not;
The question is whether or not you wholeheartedly turnabout at heart.”[1]

Commentary:
The Pure Land is extremely easy to reach. This is the meaning of the words “right before us”. We’ll go there in an instant at the moment of our death if we have entrusted ourselves to Amida Buddha during this life. It is the easiest country to emigrate – no visas, no special requirements, just say Amida’s Name in faith and wish to be born there, and you will, at the end of your physical body. Being easy to enter, the Pure Land is in harmony with all beings as anybody can go there without discrimination between virtuous and non-virtuous. Harmony mean accessibility, that is, nothing that can be found within our ignorant mind constitutes an obstacle for birth there.
Thus, you should not doubt Amida’s capacity to save you, but ask yourself if you really have faith in Him. To turnabout at heart means to leave behind any reliance on your self-power and abandon yourself totally to Amida’s Power. As He is the One who manifested His Pure Land, you can only go there through Him. An unenlightened mind cannot create within oneself the cause to birth into the enlightened realm of the Pure Land.  


[1] Master Shan-tao as quoted by Shinran in his Kygyoshinsho, The Collected Works of Shinran, Shin Buddhism Translation Series, Jodo Shinshu Hongwanji-ha, Kyoto, 1997, p.238

 

Monday, July 11, 2022

The thirteen contemplations are provisional practices while the Nembutsu of faith is the main Gate to the Pure Land

 “Jogan Shonin (1168-1251) thus stated: ‘Someone said to Honen Shonin, ‘The perception of the physical features of Amida Buddha is taught in the Contemplation Sutra. Should even Nembutsu practitioner observe this meditative practice?’ Honen Shonin replied: ‘I, Genku, also observed such a futile practice at the beginning, but I do not practice it now. I recite the Nembutsu with implicit belief in attaining birth in the Pure Land.’”[1] 

Commentary:

Why did Honen Shonin regarded the thirteen contemplations in the above mentioned sutra to be a futile practice? And if he regarded them so, why were they mentioned there? 

The answer to the first question is that the thirteen contemplations and the perception of the physical features of Amida Buddha are NOT found in His Primal Vow where only faith, Nembutsu of faith and wish to be born in the Pure Land are mentioned. Because they are not part of the Primal Vow, it means they do not constitute the main intention of Amida and are not the cause of birth in the fulfilled land (center) of the Pure Land where we immediately become Buddhas. 

Friday, July 8, 2022

Don’t listen to teachers who deny birth in the Pure Land through Nembutsu


“It is indeed lamentable and regrettable that there are those who say birth in the Pure Land is impossible. Please, do not ever be swayed by such words, even if the speakers are wise and honorable. They may be people who are learned and respected in their individual paths of endeavor, but the instructions of those with different understandings and practices will be troublesome for those who are aspiring for birth in the Pure Land. These proponents of other practices are referred to as ‘undesirable teachers who will serve to distance the aspirants from their karmic relationship with Amida Buddha.’ You must not lend an ear to such misguided people but continue to rely steadfastly on the Primal Vow for birth in the Pure Land”.[1]
 
Commentary:

Thursday, July 7, 2022

The protection by Amida Buddha can reach only those who exclusively say His Name in faith


" The merit of protection by Amida Buddha is received in daily life. This is because one who has genuine belief in birth in the Pure Land holds no doubt. Amida Buddha casts eighty-four thousand rays of His light of compassion upon one who is resolute in the attainment of this goal. Amida Buddha shines this light continually on the Nembutsu practitioner in daily life and up to the final moment of that person's life. For this reason, it is called the 'Vow by which Amida Buddha never abandons the Nembutsu devotee."[1] 

When saying the above, Honen Shonin relied on the following passage from the Contemplation Sutra: 

“Buddha Amitayus (Amida) possesses eighty-four thousand physical characteristics, each having eighty-four thousand secondary marks of excellence. Each secondary mark emits eighty-four thousand rays of light; each ray of light shines universally upon the lands of the ten directions, embracing and not forsaking those who are mindful of the Buddha (have faith in Amida).”[2] 

Wednesday, July 6, 2022

The meaning of “no working is true working” in relation with our birth in the Pure Land


Honen Shonin said: 

"If you think that birth in the Pure Land is possible through your own efforts, you will become consumed with conceit that you are wise. When you possess this heart of conceit, you will not be in accord with the Primal Vow, and you will lose the protection of Amida Buddha as well as that of other Buddhas[1]. You are ultimately haunted by malevolent spirits. I here repeat - be vigilant indeed against conceit."[2] 

Commentary:

Friday, July 1, 2022

Faith, Nembutsu and aspiration are one


If one desires to attain birth in the Pure Land, both his heart and practice must be in concert. Therefore, the interpretation of Master Shan-tao reads: ‘Practice alone is not sufficient for the accomplishment of birth in the Pure Land. Neither is aspiration alone. Realization occurs only when aspiration and practice are concomitant.’ 

Both heart and practice must be a single discipline, not only to achieve birth in the Pure Land, but also to realize Enlightenment in the Holy Gate. This is referred to as ‘observing the practice by awakening the heart to Enlightenment’. 

In Jodo Shu (Pure Land school), Master Shan-tao called this ‘the steadfast heart and practice’.”[1]

 Commentary:

“Heart” refers to the “entrusting heart” (shinjin) or faith in Amida Buddha. This is also linked with “aspiration”, which is aspiration or desire to be born in the Pure Land. “Practice” is to say the Name of Amida Buddha.

All these three: faith (shinjin), the saying of the Name and the wish (aspiration) to be born in the Pure Land are the three requirements of Amida in His Primal Vow, where He asked beings to entrust to Him, say His Name and wish to be born in His Pure Land:sincerely entrust themselves to me (faith/shinjin), desire to be born in my land (aspiration), and say my Name (Nembutsu) perhaps even ten times. 

On the importance to be examples of faith in Amida Buddha (video Dharma talk)

 

Useful links mentioned in the video:

Five conditions for birth in the Pure Land of Amida Buddha

Again on the idea that faith in Amida comes from Amida 

YouTube channel of Shaku Joshin 

Dharma talks on my youtube channel