Somebody asked me why I put so much energy in defending general Buddhist teachings when all that matters in our tradition is faith in Amida.
My strategy is simple. If we allow modernists to destroy only a little part of the Dharma they will grow confident and start destroying all the teachings of various Dharma gates. They are already doing that as they attack anything that does not conform with their atheistic or secularist ideologies. They attack for example the doctrine or rebirth and life after death as well as the teaching on the transcendent reality of Amida and His Pure Land. They also try to destroy the teachings on morality and family duties. They are like rats who enter a house from all parts.
Just think a little - what will remain from the Buddhist teaching if they are successful in doing this? Imagine Buddhism without rebirth and life after death! How can disciples have a real aspiration to escape Samsara and attain Enlightenment if they are taught that there is nothing after death? Samsara is suffering because it continues life after life, death after death, not because some snowflakes don't have success here and now and they need motivational literature! How can we have a genuine understanding of karma if we think that we only have this life to live as some fake Buddhists say? How can we explain the differences among beings other that through the karmic effects of causes from past lives? How can we have a real and strong standard of morality upon which to guide our daily lives if we do not make use of the Buddhist morality explained by the Buddha? Even if we are wretched beings, incapable to lead an authentic moral life, we should at least know what is good and right and have a standard to which we can compare ourselves. Who is indeed capable to show us the Way in this matter if not the Buddha himself?
Also, imagine a Jodo Shinshu Buddhism without Amida as a real enlightened Person and without His Pure Land as a real enlightened place! How can we be saved by a fictional character, a symbol or metaphor? How can we have a real aspiration to be born in His Pure Land if that land is a "here and now" metaphor? And how is that so-called "Pure Land" here and now? Just look around! Suffering, illusion, blind passions everywhere! If we were in the Pure Land now then we would be Buddhas not affected by any pain, capable to know all the previous lives of sentient beings. The Larger Sutra says that in the Pure Land we have only enlightened bodies and minds and no word of suffering is heard! Where is that reality here and now when even people who have shinjin (faith) remain ordinary beings until death!
Ask yourself all these questions dear friends, and take the decision to resist and fight against all attempts to change the Dharma as it was taught by Shakyamuni Buddha and transmitted by our Patriarchs. Listen to the wisdom of Buddhas and enlightened Masters, and not the pitiful screams of fake Buddhists who cry “discrimination!” every time they hear a teaching that does not conform to their ego and their worldly ideologies.
Chose
the Dharma, the supreme medicine given by the Buddha, instead of the limited knowledge
of unenlightened beings!
Amidaji is and will remain a barricade of lions against modernists ideologies and their followers who hate what is good and normal, decent and true. There are already 17 years since I became a priest and many complaints or petitions about my uncompromising style of teaching the Dharma have been sent everywhere, especially to Japan. However, now that Amidaji is an independent branch of Jodo Shinshu where those petitions can be sent to? A Conference was sabotaged so that modernists impose their dictatorship of political correctness at every European Jodo Shinshu meeting. But how can they sabotage now the meetings of free people who want to learn real Dharma?
We are here to make a stand and offer a spiritual home to the silent majority of Buddhists who believe in natural family values and humbly accept the Dharma as it is. And the modernists are there to watch, cry and complain among themselves.
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The complexity of the reform we need
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