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.

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].

And I went….. I went with faith and with the decision embedded deep in my mind and body that I had no other choice but go to the stupa. I walked chanting the Name of Amida Buddha (Namo Amida Bu), often making the eight kinds of offerings on behalf of all human and non-human beings in the places I passed through, including those who had died on that road, praying for them in various ways, including having all obstacles disappear from them, to have faith in Amida Buddha, say His Name, and be born in His Pure Land. The road was dotted with many memorial crosses, reminding me that death can come at any time, regardless of age. The overwhelming feeling of death and being lost in a wasteland of noise made me pray to Amida Buddha for every dead person on that road, both those who perished in accidents and the animals whose corpses emanated bad smell from the ditches.

The national road E60, full of heavy-duty trucks and constant noise, seemed to me a restless bardo[2], having nothing of the pleasant descriptions of some nature trips. No lyrical nuance, but raw and wild samsara, unforgiving to the careless that was always reminded by the narrow space I had to walk, a meter away from speeding heavy-duty trucks and other big cars. One wrong step, one slight carelessness on my part and I could be hooked or hit at any time with no chance of survival. Sometimes, when the space got even narrower, I had to walk through the ditch near the road, and other times I held on to the outside of the metal railing and walked carefully along the one-step-wide section next to it. Sometimes this railing reached my chest, as can be seen in one of the photos.

I certainly couldn't have done this trip in such conditions except by myself, because that was the only way I could be focused and careful where I placed my foot. My mind and body functioned in complete unity, making simple and quick decisions when faced with a difficult passage or a dangerous situation, observing but letting any natural fear of injury and death pass through me. I accepted that anything could happen at any time, especially when I was caught between the concrete wall of a high hill and the heavy-duty trucks or cars coming around the bend a meter away from me. I pressed myself as close to the wall as I could, taking one step before the other, a Nembutsu, then more steps, more Nembutsu…. My mind was working on survival mode, based on the decision that I had no other option but to keep going, that somewhere, on the left or right side of the road, or through the ditch, there must be another little inch that I could use. I never had the impulse to go back, but only to push forward, no matter what. I had no other choice but to continue. This idea of having no other choice became an important topic of my contemplations. The pilgrimage, with all its dangers and hardships, was not an effort of will. The fact that I follow the Buddha's Way is not an effort of will. It's all due to the deep awareness that I have no other choice. When the doctor tells you "if you don't quit smoking, you'll die", you'll end up quitting not out of an effort of will, but because you've realized that you have no other choice. It is the same with the Nembutsu Path or whatever Buddhist method (Dharma Gate) you choose to follow. You have to follow the Buddha's Way because you have no other choice. Because if you don't follow it, you will fall again and again into the lower realms[3] and lose the rare chance of being born in a human body.

“I take refuge in Amida Buddha, my unfailing and constant protector!
This precious human birth is difficult to obtain.
My body and my so called "spiritual achievements" are impermanent and cannot be trusted.
Virtuous and non-virtuous actions bring their inevitable results,
and the influence of past habitual karma makes it impossible to attain Buddhahood in this life.
The six planes of existence are an ocean of suffering and escape is impossible by relying on self power.
Recognizing this, may my mind always turn towards Amida Dharma.”[4]

During the very rare and brief time of a few seconds when no cars would pass and everything would suddenly become quiet, I would think about the illusory nature of the samsaric turmoil that so easily engulfs us and makes us believe that there is nothing else except it. Although I only perceived it for a few seconds, it seemed that stillness had always been there, unaffected by the noise, the commotion, our projections, thoughts and plans, beyond the pain of the blisters on my feet. I was resting amazed in that original silence and the Name of Buddha Amida appeared spontaneously on my lips. I reached a point where I did not identify with the noise, did not fight it, but let it come and go, pass through me and melt of its own accord into that natural stillness, and I focused on the Nembutsu and walking, careful not to do a wrong step. It seemed to me that natural calmness and quietude, perceived in those few seconds of grace, was the only reality, and that the cars and heavy-duty trucks represented thoughts, sensations, problems of all kinds which, like ephemeral appearances, could be allowed to come and pass by themselves.

Among other things I let go were the tendency to react to insults and the fear for dangerous people I might encounter. I talked to anyone who talked to me, I shook hands with anyone who shook my hand, from stray dogs and cats to drunkards and criminals. I was told that a drunkard referred to me as "an angel walking down the street" and even said he saw an angel on the road. Of course there is nothing angelic about me, so the man either perceived an enlightened protector accompanying me on the way, or the sacredness of the shaved head and Buddhist robes which themselves have a beneficial effect on the viewer, which is one of the reasons I choose to wear them. Referring to the monks of the Last Dharma Age, Shakyamuni Buddha said in the Great Collection Sutra[5]:

“If, because of the Dharma that I teach, sentient beings shave their hair and beard and don monk’s robes, though they may not observe the precepts, they all bear the seal of Nirvana already. These people indicate the way to Nirvana to various people and heavenly beings. These people are already within the Three Treasures, have given rise to faith and respect in their minds, and surpass the ninety-five kinds of non-Buddhist path. These people will invariably enter Nirvana quickly. They excel all laymen and secular people, with the exception of the householders who have attained endurance[6]. For this reason, heavenly beings and humans should venerate them, even if they break the precepts."[7]

At one point, someone introduced me to a gentleman dressed in old-fashioned clothes: "look, this man is the boss of all the mafias in the area" (a neighborhood in a city on the route). I answered amused, "he is Don Padrino". They both laughed and said "yes, Don Padrino". Then I added: "I don't care who the people I meet on this pilgrimage are because I don't judge anybody, but pray for everyone." They received these words with respect and asked me if I needed anything for the journey. I refused as I already had my monk’s bowl full of food.

Speaking of food, I must mention the lady owner of the Kalotaszeg Vendégház guesthouse in Izvoru Crișului where I slept one night after the first 35 km of the trip. On leaving the next day she offered me some sweets, nuts, bread and a very good homemade vegetable stew. I recited Nembutsu and prayed for her. I am adding to this article some photos of her and her guesthouse, asking all of you who pass through Izvoru Crișului to choose to stay at her place. Here you have the link to the Kalotaszeg Vendégház guest house,
https://www.booking.com/hotel/ro/kalotaszeg-vendeghaz-korosfo-izvoru-crisului.ro.html

I have not for a moment considered that I am making this pilgrimage for myself personally, as I have nothing to prove and no merit to gain, my birth in the Pure Land having already been assured by Amida Buddha from the first moment I said His Name in faith. As we say in our tradition whenever we finish a religious service - may the infinite merits of Amida Buddha be received by all beings! Due to the merits of Amida Buddha and His Power, due to His protection and the protection of all Buddhas, Bodhisattvas and various Dharmapalas, I was able to complete this pilgrimage. Before starting the trip, a yellow rain code had been announced in the very area where I was going. I told myself then that nothing would stop me and .... what a miracle! - it didn't rain at all! I’m sure this is due to the protection of the Buddhas and the benevolence of the local deities.

It was very good that it did not rain because if it rained, the chances of slipping and accident increased even more. Speaking of risks, I don't recommend anyone to do what I did. Never again will I walk like that on a national road, a meter away from the heavy-duty trucks, but this time I was in a hurry and I didn't know any other route. I took risks that I normally wouldn't have taken, but I had no choice. To reach the stupa in this short time, not knowing any other route, the national road was the only option. Another time, if I come to Tranișu on foot, I will choose a different route even if it will be longer.

Drolkar informed me that a Buddhist monk in Bhutan did a protection practice for me related to Mahakala. She told me this a short time before I had spontaneously thought of Mahakala who is also one of the Enlightened Protectors of Amidaji temple and greeted Him with Nembutsu. Shinran's writings are full of references to the protection of all Buddhas, and in the 17th Vow, Amida himself speaks of all Buddhas praising His Name, thus encouraging us to say it in faith. This is why at Amidaji we have representations of various Buddhas beside the main shrine dedicated to Amida. White Mahakala and Black Mahakala are also present there and I like to greet them with Nembutsu from time to time. Likewise, on the road, while thinking to the protection offered by Amida and all Buddhas, the image of Mahakala came spontaneously to my mind, only to learn from Drolkar that one actually does a Mahakala practice for my protection.

The very center that takes care of this stupa is called White Mahakala and even the big dog you see me with when I approach the stupa was named Mahakala by a Buddhist nun who visited those places.

Once, when I was reciting alone in front of the stupa, I heard footsteps behind me and woke up with the dog Mahakala on my back. He hugged me and sat next to me as I continued my recitations. His fur - black and white, automatically made me think of both aspects of the same Mahakala – the White Mahakala and the Black Mahakala. To my religious mind this was another auspicious sign, among many others on the way. I always felt that I was being protected and guided, that all I had to do was go forward, pay attention to the road and say Nembutsu, and the rest was already taken care of for me.

I hope that other Buddhists or even non-Buddhists will visit this stupa and that many other stupas and Buddha statues will appear in this country to help beings make connections with Amida, all Buddhas and all genuine lineages of transmission. I sincerely believe that in this dark age when no one is able to attain Enlightenment through one’s own power and even very few have faith in Amida Buddha and benefit from the unconditional salvation offered by His Primal Vow, it is good to have various statues and stupas to inspire beings to devotion. Any connections with Amida or other Buddhas, with stupas and mantras associated with them, prevent rebirth in the lower realms of existence and lead, sooner or later, to Amida. We ourselves, who now have faith in Amida Buddha and are in the stage of non-retrogression for birth in His Pure Land, have been guided by various Buddhas to Amida because we have made offerings to them, had devotion to them, and practiced their mantras and dharanis with sincerity.

Although the various Buddhas in the Buddhist pantheon have their own mantras and practices associated with them, they all aim to point us ultimately to Amida, because Amida’s method of saying His Name in faith answers perfectly to the purpose of all Buddhas’s coming to this world [8] —to lead all beings as quickly as possible, regardless of their abilities, to the attainment of Buddhahood[9]. Shinran Shonin[10] said about the Primal Vow of Amida Buddha that it is „the consummation of Mahayana Buddhism"[11], and „the consummate teaching among consummate teachings, the sudden teaching among sudden teachings."[12]

Even if Vajrayana may claim that its method is the quickest[13], it can never say that it can bring all sentient beings to Buddhahood, no matter their spiritual capacities. Thus, there is actually no Dharma Gate and no Buddhist vehicle which is so accessible to all beings like the Primal Vow, whose essence is the Nembutsu of faith:

"Although the various Dharma gates all lead to liberation,
None of them surpasses birth in the Western Land
through the Nembutsu."[14]

This is why I encourage those who follow other Dharma Gates and even non-Buddhists to visit a stupa and bow before it or before the various images of Buddhas and Bodhisattvas - because any homage to a sacred Buddhist object associated with various Buddhas and their mantras (a stupa contains many mantras) will inevitably lead, in this life or in a future life, to faith in Amida Buddha, because any Buddha will guide us in a visible or subtle way to Amida:

"Sakyamuni and all the other Buddhas
Are truly our compassionate father and mother.
With various compassionate means they lead us to awaken
Supreme shinjin (faith in Amida) that is true and real."[15]
„Shinjin (faith in Amida) is bestowed through the compassionate means of Sakyamuni, Amida, and all the Buddhas in the ten quarters.”[16]

It is therefore not contrary to the teaching of Jodo Shinshu and the exclusive faith in Amida Buddha, for followers of our school to visit other temples, statues of various Buddhas or stupas, if their purpose is identical to the one presented above.

The reason why throughout the entire pilgrimage and there in front of the stupa I recited exclusively the Name of Amida Buddha, is that this Name actually contains the merits of all Dharma practices [17] as well as the merits of all Buddhas and Enlightened Bodhisattvas [18]. So, a disciple of Amida is at the same time a disciple of all the Buddhas [19], and by uttering the Name of Amida it is as if we are practicing all Buddhist practices, reciting all mantras and praising all Buddhas:

"When we take refuge in the Pure Land of Amida,
We take refuge in all the Buddhas.
To praise the one Buddha, Amida, with the mind that is single
Is to praise all the Unhindered Ones (all Buddhas)".[20]

Not all beings have in the present life an affinity with Amida Buddha and His Name, but it is good that they are kept within the Buddhist Dharma, encouraged to follow one of the many Dharma Gates, and above all to show respect and reverence to the stupas and the images of various Buddhas. In this way, as I said, they will not fall into the lower realms of samsaric existence [21], begin new connections or strengthen the connections they already have with various Buddhas, and be guided, in various ways, by the Power of the Buddhas, to Amida and perfect Enlightenment.

It is also good to show respect to those who built stupas and sacred images, thus making them available to the beings of this dark age. For example, Lama Zopa Rinpoche, who approved the construction of this stupa in Romania, contributed to the construction of many similar sacred objects in several countries. This is why, to show my respect to him and to the people who built this stupa was also another reason I made that long way on foot.

The Stupa from Tranișu was the final point of this pilgrimage, but it was not the only purpose of my journey. I want to do walking Nembutsus all over the country and beyond, to give humans and non-human beings in various places the opportunity to receive teachings, hear the Name of Amida Buddha, and make some small connection with Him. I want to be like the Amida-hijiri of the past who wandered through medieval Japan, reciting the Name of Amida Buddha and helping all beings connect with Him.

The end of the pilgrimage found me in a hotel room on my return from the stupa, where to my pleasant surprise, there was a picture of the Buddha right above the bed! The best sign that the pilgrimage was well done.

May Amida Dharma and all Dharma Gates, along with all the genuine lineages of transmission be permanently established in this land so that every being here can practice according to his personal karmic affinities and may all, without exception, attain perfect Enlightenment as soon as possible!.

Namo Amida Bu

More photos from the trip:

books donated by me before the pilgrimage
to White Mahakala Buddhist center

With Kalden Marius, representative of
White Mahakala Buddhist center

at the White Mahakala Tibetan Buddhist Center
before the pilgrimage

In Huedin city - people asked me
if I need food

In Huedin city with Romulus and his nephew

With Romulus from Huedin city

at Kalotaszeg Vendégház guesthouse from
Izvoru Crișului

with the lady owner at Kalotaszeg Vendégház guesthouse
from
Izvoru Crișului

two police officers who were very protective with me,
giving me a phone number where I could call anytime
if I had any problems

resting on the road

eating on the road - falafel and turkish baklava
offered by Drolkhar Veronica

between Bologa village and Tranisu
village. From Bologa I escaped the
National Road and the trip became
more pleasant

very close to Tranisu village
Kalden Marius welcomed me
and interviewed me

with Marius Kalden at an evening fire with Buddhist stories
after I finished the pilgrimage

the retreat center associated with the stupa and
the White Mahakala Buddhist center

Those who wish to support my Nembutsu travels, as well as my Dharma work and Amidaji temple, can do so with a little donation or by becoming a Patron (constant donnor)

Any little help is welcomed and appreciated.

Namo Amida Bu

[1] I’ve made around 60 km from the exit of Cluj city to the village of Tranisu.
[2] Bardo is the intermediary state between death and the next rebirth.
[3] Hells, preta (hungry ghosts) realm and animal realm.
[4] Concluding verses to my book The Four Profound Thoughts that Turn The Mind towards Amida Dharma.
[5] About the monks and nuns of the Last Dharma Age and the authenticity of ordination in these dark times you can read the chapter “Monks and nuns of the Last Dharma Age – the doctrinal base for Amidaji ordinations) from my book On the Monks and Nuns of Amidaji Branch of Jodo Shinshu Buddhism, available for free download or in printed form at this link, https://amida-ji-retreat-temple-romania.blogspot.com/2023/01/on-monks-and-nuns-of-amidaji-branch-of.html
[6] Endurance or perseverance (ksanti) is part of the six paramitas (perfections) that I already explained in the Jodo Shinshu context in my recent book, Jodo Shinshu Buddhist teachings, 2^nd revised edition. Simply stated, one who entrusts to Amida Buddha has natural perseverance in the sense that he will never be interrupted in his faith. Anyone, whether monk or lay can have this, as faith in Amida appears in the hearts of all beings no matter if they are ordained or not.
[7] This fragment is a combination of the translation done by Hongwanji in The Collected Works of Shinran, Shin Buddhism Translation Series, Jodo Shinshu Hongwanji-ha, Kyoto, 1997, p. 251 and the translation done by BDK in the BDK English Tripitaka Vol. 107-III.
[8] „The true and fundamental intent for which all the Buddhas, past, present, and future, appear in this world, is solely to teach the inconceivable Vow of Amida" . Shinran Shonin, Passages on the Pure Land Way, The Collected Works of Shinran, Shin Buddhism Translation Series, Jodo Shinshu Hongwanji-ha, Kyoto, 1997, p.260
[9] See chapter “The One Vehicle of the Primal Vow – the ultimate teaching of Shakyamuni and al Buddhas”, from my book The Meaning of Faith and Nembutsu in Jodo Shinshu Buddhism.
[10] Shinran Shonin (1173-1263) is considered to be the Founding Master of Jodo Shinshu Buddhist school.
[11] Shinran Shonin, Lamp for the Latter-Ages, letter 1, The Collected Works of Shinran, Shin Buddhism Translation Series, Jodo Shinshu Hongwanji-ha, Kyoto, 1997, p.524-525
[12] Shinran Shonin, Hymn of the Two Gateways of Entrance and Emergence, The Collected Works of Shinran, Shin Buddhism Translation Series, Jodo Shinshu Hongwanji-ha, Kyoto, 1997, p.629
[13] In fact, Vajrayana methods can only be fast for the very spiritually advanced. But how many are really like that, and how many can achieve in this life, as Shinran said, the same Enlightenment and ability to help beings as Shakyamuni, the historical Buddha?
“Do those who speak of realizing Enlightenment while in this bodily existence manifest various accommodated bodies (Nirmanakayas), possess the Buddha’s thirty-two features and eighty marks, and preach the Dharma to benefit beings like Shakyamuni? It is this that is meant by realizing Enlightenment in this life.” (Shinran Shonin, Tannisho).
[14] Master Shan-tao, quoted by Shinran Shonin in Kyogyoshinsho, VI, Kyogyoshinsho – On Teaching, Practice, Faith, and Enlightenment, translated by Hisao Inagaki, Numata Center for Buddhist Translation and Research, Kyoto, 2003, p. 263
[15] Shinran Shonin, Hymn of the Two Gateways of Entrance and Emergence, The Collected Works of Shinran, Shin Buddhism Translation Series, Jodo Shinshu Hongwanji-ha, Kyoto, 1997, p.629
[16] Shinran Shonin, Lamp for the Latter-Ages, letter 2, The Collected Works of Shinran, Shin Buddhism Translation Series, Jodo Shinshu Hongwanji-ha, Kyoto, 1997, p.527
[17] As Honen Shonin explained, this Name contains, "the merit of the inner realization of Tathagata Amida and His external activities, as well as the merit of Buddha Shakyamuni's extremely profound teachings, which are as numerous as the grains of sand in the Ganges".
(Commentary on the Three Sutras of Pure Land Buddhism; The Promise of Amida Buddha - Honen's Path to Bliss; English translation of the Genko edition of the works of Honen Shonin - Collected Teachings of Kurodani Shonin: The Japanese Anthology (Wago Toroku), translated by Joji Atone and Yoko Hayashi, Wisdom Publications, Boston, 2011, p.81.)
Because, "all of the merits of the teachings, the meditative practices on the phenomenal aspect of reality and the noumenal principle, the unmatched power acquired through meditation and wisdom, the wisdom of inner realization, and the merit of external activities, as well as all of the virtues and undefiled Enlightenment of Tathagata Amida, Bodhisattva Avalokitesvara, Bodhisattva Mahasthamaprapta, Bodhisattva Samanthabhadra, Bodhisattva Manjusri, Bodhisattva Ksitigarbha, Nagarjuna, and the Bodhisattvas and Sravakas of the Pure Land are encompassed in the three characters of the Name of Amida".
(Master Shan-tao as quoted by Honen Shonin in his Commentary on the Three Sutras of Pure Land Buddhism; The Promise of Amida Buddha - Honen's Path to Bliss; English translation of the Genko edition of the works of Honen Shonin - Collected Teachings of Kurodani Shonin: The Japanese Anthology (Wago Toroku), translated by Joji Atone and Yoko Hayashi, Wisdom Publications, Boston, 2011, p.81 – 83)
In relation with this, Master Ch’ing-wen said:
" The Name of Amida’s Buddhahood is most distinguished as the embodiment of the perfect
virtues of myriad practices."
(Master Ch’ing-wen as quoted by Shinran in Kyogyoshinsho, chapter II, Kyogyoshinsho – On Teaching, Practice, Faith, and Enlightenment, translated by Hisao Inagaki, Numata Center for Buddhist Translation and Research, Kyoto, 2003, p. 51)
Shinran Shonin also said:
"Know that the Buddha has gathered all roots of good into the three syllables, A-MI-DA, so that to say the Name, Namo Amida Butsu, is to adorn the Pure Land.
(Shinran Shonin, Notes on the Inscription of Sacred Scrolls, The Collected Works of Shinran, Shin Buddhism Translation Series, Jodo Shinshu Hongwanji-ha, Kyoto, 1997, p.504)
[18] Enlightened Bodhisattvas are ancient Buddhas who manifest as Bodhisattvas like for example, Avalokitesvara, Mahasthamaprapta, Tara, etc. Please read my explanations of the second section of the Larger Sutra – „The qualities of Bodhisattvas in the audience”, from my book Commentary on the Sutra on the Buddha of Infinite Life.
[19] Read chapter „The true disciple of Amida and all Buddhas” from my book, The Meaning of Faith and Nembutsu in Jodo Shinshu Buddhism.
[20] Shinran Shonin, Hymns of the Pure Land (Jodo Wasan), The Collected Works of Shinran, Shin Buddhism Translation Series, Jodo Shinshu Hongwanji-ha, Kyoto, 1997, p.336
[21] However, the danger of falling is not totally exhausted if, for example, one day, in this life or the next, they interrupt the connection with the Buddhas and remain alone with their ignorance and blind passions and if they turn their minds again to non-Buddhist paths. Thus, although the worshipping of Buddhas and Buddhist relics is important, until one reaches the stage of non-retrogression through entrusting oneself to Amida Buddha, one is never safe from samsara.