Some of my views on Buddhism and state

 

You can watch more than 570 video teachings and discussions at this link, https://www.youtube.com/@JoshoAdrianCirlea/videos on my YouTube channel.

Namo Amida Bu 

Rev Oku Kyokai Sensei - a friend of Amidaji has passed away

With Rev Oku Kyokai in 2004  

 Rev Oku Kyokai of Zuikoji temple in Osaka passed away last night at  85   years old.

  First time I met him in 2004 (I was 27 ) when I visited   Japan for the second time. He found about me on internet and invited   me at his   temple on his expanse where he offered me accommodation   for three   weeks. He greeted me warmly and kindly helped me to visit   mount   Koyasan as well as various religious sites in the Kansai area.   We held   religious services together at his temple and in the houses of people from his parish. I remember fondly how I recited Nembutsu, Sambutsuge and Juseige in a tiny Japanese house for a big family with parents, grandparents, children and a dog, all gathered together in front of their obutsudan (home altar).

Big statue of Amida Buddha on the land of Amidaji temple

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Dear friends in the Dharma,
 
During my recent Nembutsu pilgrimage an older aspiration resurfaced with great power in my mind – to have a big outdoor statue of Amida Buddha (Amitabha/Amituofo) of at least 4 meters high on the land of Amidaji temple in Romania (see photos bellow), for the benefit of human and nonhuman beings.
 
As you might know, there is great merit and great karmic connection for those who see and show respect to Budha statues. Recently, I came across this sutra passage, quoted by Lama Zopa Rinpoche, who also approved and supported the building of the Kadampa Stupa in my country, that I visited a few weeks ago,
 
“Manjushri asked Buddha, ‘One Gone Beyond, now you are the only object to whom sentient beings can make offering. After you pass into the sorrowless state, what will sentient beings do? How will they accumulate merit when they can’t see Buddha anymore? Please advise us.’
Buddha answered, ‘My four followers, there is not one single difference between making offerings to me now and in the future, with devotion, making offerings to my reflections. The merit is equal and the result is equal.’”

Nembutsu pilgrimage to the Buddhist stupa from Tranișu (photos, impressions and doctrinal explanations)

Homage to all Dharma gates taught by Shakyamuni
and to all authentic lineages of transmission.
Homage to Amida Buddha
whose Name is praised by all Buddhas.

Click here for the Spanish version 

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It all started with a short conversation with myself. Buddhism has accustomed me to make quick decisions, so in about three minutes I contemplated in my mind: "I want to visit the stupa at Tranișu, but will I get along with the people there? What kind of Buddhists are they? How do they view the Dharma? Will I like them or will they like me?" Then I answered to myself: "None of these matters. A stupa is a stupa and it's very good that it exists. I have to get there. Those who worked on that stupa did something extraordinary and deserve my respect.” As I completed this reasoning, I spontaneously visualized the stupa enveloped in light, which gave me confidence that my decision to visit it was correct and that the place was auspicious. Then I said to myself: "I will go there on foot"[1].

First phase of Amidaji's water system finished - your help needed for the second phase

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As I mentioned in the article about the plan for the water system (click here if you want to read it), the local authorities managed to bring the main water pipes in the village and placed secondary ones in front of each property in order to bring water to the whole village. From this main and secondary water pipes each owner has to pay for installing its own pipes and build its own water system through which to bring the water inside his property and house.
 
However, I have decided to not wait anymore for the authorities to start the public water system in the village as they constantly delay it due to various technical problems and I decided to create Amidaji’s own independent water system from the well that is already available in the temple’s courtyard. Thus, I bought many materials, pipes, sacks of cement, engines, etc, and paid 4 workers  (two of them also built the Amidado Hall) who repaired and deepened the well, so that it can access the underground water source. 

They also built a concrete chamber in the ground near the well from where various pipes go underground to a short area in the courtyard and through the walls of the bathroom. They installed a new boiler (I hope this is how it’s called in English) of 100 liters that heats enough water to be used for many visitors, as well as a new washing machine which visitors who stay in retreat can use as much as they need. A shower and sink with permanent hot and cold water was also installed. As you can see in the first photo (upper left) now its easier to draw water from the well through a  pipe that leads to a small fountain near it. 

On the teaching of akunin-shoki, that evil person is the object of the salvation offered by Amida Buddha

 

Please carefully watch this video discussion and read my commentary on the third chapter of Tannisho – attainment of Buddhahood by the evil person (fragment from my book The Path of Acceptance - Commentary on Tannisho), that I present to you bellow,

“Even a good person attains birth in the Pure Land, 

so it goes without saying that an evil person will.”

 

This statement is to help us break our limited view of Buddhist practice based on the so called power of the ego and escape its dangerous traps. Many people who hear the message of the Primal Vow of Amida Buddha and the wonderful Jodo Shinshu teaching about it, are struck by the simplicity and easiness of the attainment of birth in the Pure Land. Although they seem to understand what it is all about, in fact they cannot accept this teaching as it is.
 
Even if they hear that Amida especially saves (leads to birth in the Pure Land and to Buddhahood) all people no matter their good or evil karma, their merits or lack of any merit, they still cannot believe what they hear and think that somehow, those with some merits and virtues are especially saved, or they are even more saved than the others with no merits.
 
When these people hear that Amida made his Primal Vow with the intent of the “evil person’s attainment of Buddhahood” they do not take this statement for what it is, i.e. to immediately entrust in it and become happy about it, but they think the contrary, that especially because “an evil person attains birth [in the Pure Land], it goes without saying that a good person will.” This line of thinking goes something along the lines “if evil people are saved, then we who are not so bad as they, deserve all the more to be born in the Pure Land.” Thus, instead of relying on Amida’s power, they still cling to their own power and merits. So Master Shinran continues as follows: