AMIDA DHARMA - Fascicle 6. The eight precepts of faith

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1.Those who wish to be in harmony with the Primal Vow of Amida Buddha and to protect the transmission of true faith for other generations, helping themselves and others to not fall into wrong views, must have faith themselves and posses the eight elements of faith. They must also follow the eight precepts of faith.

2.The first precept of faith:

A true disciple of Amida and all Buddhas shall not himself deny, or encourage others to deny the actual, literal existence of Amida Buddha and His Pure Land. He must not create the causes, conditions, methods or karma of denying the existence of Amida Buddha and His Pure Land. As a true disciple of Amida and all Buddhas he must have devotion and faith in Amida Buddha, always helping sentient beings to entrust to Him and aspire to be born in His Pure Land.

Eight guidelines to protect and transmit the true faith in Amida Buddha

Many people asked me for a detailed and strict guideline on how to think and act in matters related with faith (shinjin), so that they do not fall into wrong views, nor be a cause of wrong views in others. As you probably know if you read my book The Meaning of Faith and Nembutsu in Jodo Shinshu Buddhism, I always teach that genuine faith in Amida Buddha has eight elements:

1) To accept the actual, literal existence of Amida Buddha and His Pure Land

2) To accept the story of Amida  Buddha as told by Shakyamuni Buddha in the Larger Sutra

The Meaning of "True Disciple of Buddha"

Rev Eiken Kobai (left) and me

by Eiken Kobai Sesei, Professor Emeritus, Soai University

Introduction

Shinran Shonin says in the Chapter on Shinjin in The True Teaching, Practice and Realization of the Pure Land Way.

“In the phrase “true disciple of Buddha,” “true” contrasts with “false and provisional.” “Disciple” indicates a disciple of Sakyamuni and the other Buddhas. This expression refers to a believer who has realized the diamondlike heart and mind. Through this Shinjin and practice, he will without fail transcend and realize great nirvana; hence, he is called a true disciple of Buddha.”①

The true disciple of Amida and all Buddhas

As I already explained, Shinran Shonin taught that the true reason for all Buddhas appearance in the world is to help sentient beings entrust to Amida and be born after death in His Pure Land, where they can easily attain Nirvana. Thus, the logical conclusion he draw from here, is that the person who has faith in Amida is the true disciple of the Buddhas because he is in accord with their inermost intent. He said:

"The true disciple of the Buddha means this: 'true' contrasts with false and provisional. 'Disciple' means a disciple of Shakyamuni and other Buddhas, namely, the practitioner who has attained adamantine faith (shinjin). Because one certainly realizes great Nirvana with this faith and practice, one is called a true disciple of the Buddha"[1].

The determination of the true disciple of Amida Buddha

 

Click here to return to Selected passages from Honen Shonin with commentary

Honen Shonin said: 

“When a deer is being pursued by the hunters, it does not stop even to look around for its fellows or look back at its pursuers, but with all eagerness, hastens straight forward, and no matter how many may be following, it escapes in safety. It is with the same determination that a man fully entrusts himself to the Buddha’s power, and without regard to anything else, steadfastly sets his mind upon being born into the Pure Land.”[1] 

Commentary:
A genuine disciple of Amida Buddha does not care about other practices and does not listen to the wrong views of modernists or the false teachings of externalists (non-Buddhists). Even if thoughts of “what if Amida is not real” or “what if the Primal Vow is not true” appear suddenly in his mind, he does not pay attention to them, but continues to be focused on the Nembutsu of faith. Instead of looking at these “pursuers” who come in the form of non-Buddhists, heretics or even random thoughts, he goes forward to the Pure Land encouraged by Shakyamuni and the lineage Masters. 

To be satisfied with the Nembutsu and to think that Nembutsu is enough, to not need anything else than Amida’s Holy Name – these are the characteristics of a person of faith. Promises of other practices and religions fall deaf to his ears because he obeys only to the exclusive requirements of the Primal Vow: exclusive faith in Amida, exclusive saying of His Name and exclusive wish to be born in His Pure Land. 

Even if the people around him follow other paths or the stones and rocks, the sky and the trees all shout in one voice that Amida does not exist or that so and so god has a better teaching, the true disciple will never falter in his determination to have faith only in Amida, say only His Name and wish to go only to His Pure Land after death. Just like the deer pursued by hunters, he sees nothing, hears nothing and is not interested in any other path than the Nembutsu of faith. Only such a true disciple will reach the safety of the Pure Land.
 

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[1] Honen the Buddhist Saint - His Life and Teachings, volume III, compiled by imperial order, translation by Rev Ryugaku Ishizuka and Rev Harper Havelock Coates, The Society for the Publication of Sacred Books of the World, Kyoto, 1949, p. 399

Don't do many things, just focus on the recquirements of the Primal Vow

Recently, a reader wrote to me:

"We do many things at our temple, we meditate, do various practices, so we never become bored. Why don't you do the same to attract new members?"

In His Primal Vow Amida Buddha mentioned that we should do three things only and exclusively, "entrust yourself to me, say my Name, and wish to be born in my land". All these three are expressed in the Nembutsu of faith.

Its a pity you are bored with the Primal Vow, and that you and your temple sangha are not focused on what Amida asks you to do.  If in the Primal Vow meditation was mentioned, then I would teach and practice meditation. But as only faith, nembutsu and wish to be born in the Pure Land are to be found there, I obey and limit myself to them. Please do the same if you wish to be born in the true fulfilled land of the Pure Land[1]. Our school is the school of the Primal Vow, so if you consider yourself a member, then be a follower of the Primal Vow.

Abandon any practice which is not mentioned in the Primal Vow

Master Shan-tao said:

"Abandon the teachings that Amida Buddha abandoned, observe the practice that Amida Buddha observed, and leave the practices that Amida Buddha left. This is said to be 'in accordance with the teaching of Amida Buddha' and 'in compliance with the intent of Amida Buddha'. Such a person is referred to as the 'true disciple of Amida Buddha'". [1]

This passage means that we must abandon everything which is not mentioned in the Primal Vow of Amida Buddha, where only faith, saying of the Name in faith and wish for birth in the Pure Land are taught. If you do this, you are in accord with Amida's Primal Vow and you are His true disciple. Any practice or teaching which are not mentioned in the Primal Vow, like various meditation methods, mantras or anything else, should NOT be followed because they do not lead to birth in the true fulfilled land of the Pure Land[2]. This does NOT mean those practices are bad! On the contrary, if they were taught by Shakyamuni Buddha they are all perfect and good in themselves, but I repeat, they are not practices leading to the Pure Land of Amida Buddha because they were not mentioned in His Primal Vow. This is the only reason we should not follow them. Mixing the various Dharma gates is wrong and not useful at the level we are now as unenlightened beings.

 

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[1] Master Shan-tao quoted by Honen Shonin in An Outline of the Doctrine for Birth in the Pure Land.

[2] The true fulfilled land of the Pure Land is the center of the Pure Land where upon birth there we immediately become Buddhas.

The Four Noble Truths from the Jodo Shinshu perspective

 After manifesting the attainment of perfect Enlightenment, Shakyamuni Buddha spoke about the Four Noble Truths: 

1.     The Noble Truth of Suffering:
“Birth is suffering, decay is suffering, disease is suffering, death is suffering, to be separated from the pleasant is suffering, not to get what one desires is suffering. In brief all the experiences made with the body and mind, which have craving as their base, are suffering.”
 
2.     The Noble Truth of the Cause of Suffering:
“It is this craving which produces rebirth, accompanied by passionate clinging, welcoming this and that. It is the craving for sensual pleasures, craving for existence and craving for non-existence.”

Do not mix Nembutsu with other practices

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Selected passages from Honen Shonin 

with commentary

"The profound heart is the heart that believes profoundly in Nembutsu. It also means to recite exclusively Nembutsu without embracing other practices. If other practices are performed concurrently with Nembutsu, one would be a Nembutsu devotee lacking in the profound heart. To understand that the Three Sutras of Pure Land Buddhism taught by Buddha Shakyamuni

exclusively propagate the sole practice of Nembutsu, to believe that the essence of the forty-eight vows of Amida Buddha is the Vow of the exclusive recitation of Nembutsu, and to recite single-heartedly Nembutsu - these indicate having the profound heart."[1] 

Commentary:

We are the school of the Primal Vow. All we need to know and all we have to do for our salvation is found in the Primal Vow. This is why I explained it word by word in almost 90 pages in my Commentary on the Larger Sutra. 

We cannot enter into karmic connection with Amida Buddha for birth in the fulfilled land of the Pure Land[2] if we do not do EXACTLY what He asked us to do in His Primal Vow – entrust to Him, say His Name and wish to be born in His Pure Land. These three elements are exclusive requirements so we must have faith only in Amida, say only His Name and wish to be born only in His Pure Land. If we do exactly this and only this, then we receive the karma for birth there after death. 

What did Shinran mean by "shinjin (faith) is Buddha nature"?

The crest of Amidaji. The eight petal
lotus represents the eight elements of faith
(shinjin) and the eight precepts of faith. 

Fragment from my book 
Simple Teachings on Emptiness and Buddha nature

I heard some people misinterpreting the saying used by Shinran; “shinjin is Buddha nature” as to mean that shinjin (faith) actually means to believe in the existence of Buddha nature. Of course, Shinran accepted the existence of Buddha nature as He was quoting a lot from Mahaparinirvana Sutra and other sutras were Shakyamuni teaches about it. However, this was not his intention when he said that “great shinjin”  or “great faith” is Budha nature.

First let’s see how he said that:

Sangha as spiritual friendship

It is recorded in the Samyutta Nikaya that one day, Ananda said to the Buddha:

“Venerable One, I thought a great deal and reached the conclusion that spiritual friendship is half of the spiritual life!”

The Buddha answered: “Don’t talk this way, Ananda. Spiritual friendship is everything in the spiritual life!”

Starting from the above passage, which produced a deep impression on me, I made a personal search into the classical texts of our school for the meaning of sangha.

Any group is founded on a common interest of its members, which in the case of sangha is a spiritual one. Rennyo Shonin made this very clear in many of his letters and drastically criticized the behaviour of his contemporaries when they turned their meetings into worldly gatherings:

Topics of examination for those who want to become lay teachers or monks and nuns in Amidaji branch of Jodo Shinshu Buddhism

Here are some topics for study and examination in our Amidaji branch of Jodo Shinshu Buddhism, especially useful for those who want to become lay teachers or monks and nuns. The candidate is required to use passages from the sacred texts in support of his or her explanations. You can start with any topic as the order is not important.

1) What is samsara? The illusory nature of samsara.

2) There is no creator god, ruler and judge of the world. The incompatibility of belief in a monotheistic god and Buddhism. Why those who believe in a creator god cannot have true faith in Amida Buddha? Difference between the so-called gods of monotheistic religions and Amida Buddha.

3) Buddhist explanations on the origin and existence of the universe.

4) The Buddhist teaching on rebirth.

There is NO true spirit of compassion in the celebration of Christmas, Easter or other holidays of monotheistic religions

I think it’s necessary to continue the previous article We should not make publicity to nonBuddhist holidays or the gods and spirits they represent with a new one in which to explain even more why I think that promoting nonBuddhist holidays, symbols and so-called “divine figures” associated with them is creating a subtle obstacle for other people’s encounter with the true teaching of Buddhism. Many nowadays Buddhists and especially teachers or aspiring teachers suffer from the illness of political correctness, combined with an incapacity to use what they already have in Buddhism to promote its teachings. They are blind for subtle dangers and are unable to raise themselves above the ideologies or habits of their time and so they support some things just because the majority do it and it’s nice (and “compassionate”) to do them, or it pleases people, etc, without being aware that they actually build more obstacles for people’s encountering the Dharma and receive faith in Amida.
 
I usually do not read other people’s reactions to my posts, but sometimes their stupidity helps me to explain things better, which is why I think this article will be very beneficial to many.
 
Somebody wrote a reply to my previous article,
“The point I am making is that neither Amida Buddha, nor Shakyamuni Buddha, nor any other buddha (awakened being) cares whether you celebrate Christmas or not. Being an American raised in a Protestant Christian family, I personally celebrate Christmas, and treasure its spirit of forgiveness, charity, and compassion.”
 
Here is my answer,
The true spirit of Compassion is to be found in the Buddha Dharma because true Compassion is always related with true Wisdom which belongs only to Buddhas. From Infinite Wisdom arises Infinite Compassion, that is, from a real understanding of ultimate Buddha nature, the emptiness of samsaric phenomena and of the suffering of all beings drowned in delusion, Infinite Compassion arises. 

The Three Refuges in Jodo Shinshu Buddhism

download in pdf from 1) my google drive, 2) my page on Academia.edu

The Three Refuges[1] are:

I TAKE REFUGE IN THE BUDDHA

Buddham saranam gacchami[2] (Namo kye Bu[3])

I TAKE REFUGE IN THE DHARMA

Dhammam saranam gacchami (Namo kye Ho)

I TAKE REFUGE IN THE SANGHA

Sangham saranam gacchami (Namo kye So)

     1) The meaning of taking refuge in the Buddha 

       This means to take refuge in Amida Buddha who is the central Buddha in Jodo Shinshu. Only through Him can we attain Buddhahood in the Pure Land as He is the only Buddha among all Buddhas who made the Vow of saving everybody, no matter their spiritual capacities.  

By taking refuge in Amida, we automatically honor and take refuge in Shakyamuni Buddha as the Teacher who showed us the path of Amida Dharma (His main reason for coming into this world) and in all Buddhas in the ten directions, as all encourage us, teach us and guide us to entrust to Amida Buddha.

Selected teachings from Honen Shonin with commentary

These texts were revised and published by Amazon under the title Selected Teachings of Honen Shonin with Commentary. You can can order the book or download the free online edition here (click here)

I hope you will enjoy these passages from Honen Shonin's life and teachings, as well as my  commentaries. I also use many quotes from him in some of my books that you can download from here. 

Say the Nembutsu with an undivided mind  

The transmission of the Nembutsu faith from Master Shantao to Master Honen  

Honen's one page testament   

Honen's search for salvation  

The superiority of the Nembutsu Path according to Honen Shonin 

On people who cannot be saved by Amida Buddha 

Self-power teachings and practices are not appropriate for our times 

Honen's reason for the founding of a separate Pure Land school and my reason for founding Amidaji  

Just say the Nembutsu without adding anything to it 

Remember to say the Nembutsu 

On those who slander the exclusive Nembutsu practitioners 

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

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

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

The Meaning of "no working is true working" in relation with our birth in the Pure Land 

Do not mix Nembutsu with other practices  

Faith, Nembutsu and aspirations are one 

The number of Nembutsu recitations is not important as long as we rely on Amida's Power  

Self-power and Amida's Power 

Nembutsu and daily life 

The uniqueness and universality of Nembutsu  

Say Nembutsu as you are 

The indiscriminative salvation offered by Amida Buddha is NOT an encouragement to commit or justify evil 

Focus on Amida's Name, not on your monkey mind 

Do not despise other Buddhas, Dharma Gates and Buddhist teachings because you have faith in Amida 

Nembutsu is the same no matter who says it 

Goodness or badness are not the cause of birth into the Pure Land 

Honen said the Nembutsu as if already saved by Amida  

The determination of the true disciple of Amida Buddha 

There is no need to wait for the  coming of Maitreya when the Primal Vow of Amida Buddha is already available here and now - the strange story of Ajari Koen, the former teacher of Honen Shonin 

Soldiers are saved by Amida Buddha if they entrust to Him - Honen Shonin's instruction to samurai Taro Tadatsuma Amakasu 

The cause for birth into the Pure Land may appear anytime 

The need for oral instructions by a true teacher  

Honen Shonin and the nun in the Ninnaji temple 

Honen Shonin's letter to the nun Shonyobo   

Kyo Amidabutsu (Shiro Amano) of Kawachi Province

The prostitute of Muro, a disciple of Honen Shonin

Honen Shonin on Amida Buddha 

More will follow soon!

AMIDA DHARMA - Fascicle 10. The benefits in this life of those who have faith in Amida Buddha

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1. The disciple who has faith in Amida is protected and sustained by various spirits, gods and unseen powers who are themselves followers of the Buddha-Dharma

2.The disciple who has faith in Amida is protected by all Buddhas. They accompany him day and night like his own shadow.

3.The disciple who has faith in Amida is protected by the Light of this Buddha’s heart. No demon, spirit or evil god can harm him.

Also, those who have faith in Amida will never lose it.

We are stable and constant in our faith due to Amida’s influence on us, His protection and the protection of all Buddhas. Amida’s Power is always working inside our minds and keeping us on the right Path to His Pure Land. A person who has genuine faith in Amida will never fall back to non-Buddhist paths, never embrace wrong views or doubt Amida’s salvation. On the contrary, he will, due to Amida’s protection and the protection of all Buddhas, be constant in his profound understanding that self-power is useless in attaining supreme Enlightenment, and so he will never waver from true and real faith (shinjin) in Amida.

AMIDA DHARMA - Fascicle 12. The Three Refuges

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1.As disciples of Amida and all Buddhas, our only refuge is Buddha, Dharma, and Sangha. When we enter the Buddhist Path and we are welcomed in the community of believers (Sangha) we say the Three Refuges with faith and devotion: „I take refuge in the Buddha, I take refuge in the Dharma, I take refuge in the Sangha”.

2.For us who follow Amida Dharma or the Dharma Gate of birth in the Pure Land, to take refuge in the Buddha means to take refuge in Amida Buddha. Only through Him can we attain Buddhahood in the Pure Land as He is the only Buddha among all Buddhas who made the Vow of saving everybody, no matter their spiritual capacities.

3.By taking refuge in Amida, we automatically honor and take refuge in Shakyamuni Buddha as the Teacher who showed us the path of Amida Dharma (His main reason for coming into this world) and in all Buddhas in the ten directions, as they all encourage us, teach us and guide us to entrust to Amida Buddha.