The Nembutsu of Faith and Gratitude in Jodo Shinshu Buddhism (video teaching by Daigan Sensei of Amidaji Sangha in Uruguay)

Daigan Alejandro Sensei is a lay teacher in Amidaji branch of Jodo Shinshu Buddhism, soon to be ordained a monk in our Sangha. He has been very active, together with Rev Kosho Arana (Colombia) and others in helping people receive faith in Latin America. 

For more teachings in Spanish please access https://temploamidaji.org 

If you have problems watching this video please click on the square in the lower right to enlarge it or CLICK HERE to watch it on the Youtube Channel 

Namo Amida Bu

Don't listen to Masters who teach that your power has any contribution to birth in the Pure Land (video teaching)

- last updated July 24, 2024 -                                                                                                                                                           The video presented bellow (and other similar videos where we criticize the self-power approach of some Chinese Pure Land groups) enraged a few practitioners who accused Amidaji of superiority complex. This is very funny when all we do is to point not to us, but to the Power of Amida Buddha which is the only Power that makes birth in the Pure Land possible. Those who admit they are spiritual idiots without any personal merits are called arrogant by those who think they go to the Pure Land by their so-called “virtues”.[1] I really wonder how do such people read the Primal Vow, where Amida Buddha mentioned FAITH IN HIM, not in one’s own spiritual capacities! Arrogance and superiority complex is NOT to be found in Amidaji or in other Jodo Shinshu communities who speak about simple faith and that Amida does everything related with our birth in the Pure Land, but in the various groups who claim that there is some kind of power in their deluded selves which can help Amida to bring them into His own Pure Land. That is a striking example of spiritual arrogance and lack of genuine faith and understanding of the Power Amida possess.  Indeed, anyone should honestly ask oneself who the f… does he think he is if he imagines that there is ANYTHING of value in his deluded samsaric personality that can make him become a Buddha in the Pure Land of Amida! It’s a pity that many heard the story of the meeting between Master Bodhidharma (who was not even a Pure Land Master but really understood the meaning of “merits”) and the Emperor Wu, but do not understand the meaning of the Master’s golden words – “None, not one merit!”. I explained them in my article, False (mundane) merits vs True (supramundane) merits, so that followers of Amidaji never fall prey to spiritual arrogance. 

I do not imitate the Buddhas

A Zen practitioner told me that zazen is the posture of the Buddha. It is being the Buddha.

I agreed with him and exactly because it is so, I prefer to sit in zazen after I’m born in the Pure Land. As a Buddha in the Pure Land, zazen will be natural, while here in samsara is just an imitation. Here, for this ignorant man, only Nembutsu of faith is true and real.

 

(Photo: enjoying Turkish tea in the woods)

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

Nembutsu - the Path of the Last Dharma Age (commentary on the words of Bodhisattva Manjushri)

 

"In the Record of Holy Chu-lin Temple, it is recorded: 'While Bodhisattva Samantabhadra and Bodhisattva Manjusri sat facing each other in the east and west and were revealing the wondrous teachings to a multitude of sentient beings in the great hall of Chu-lin Temple on Mount Wut'ai, the meditation master Fachao kneeled and asked Bodhisattva Manjusri, 'What sort of teaching would make it possible for common mortals of the future defiled world to depart from the delusive triple realms forever and to be born in the Pure Land?'
Bodhisattva Manjusri replied, 'There is no practice superior to the recitation of the Name of Amida Buddha for birth in the Pure Land. Even in the path for the instantaneous realization of
Enlightenment, there is the sole teaching of Nembutsu. Therefore, the acclaimed holy teachings from the lifetime of Buddha Shakyamuni are the teachings of Amida Buddha, particularly for the common people in the defiled world of the future.' ”[1]
 

Commentary:
“Common mortals of the future defiled world” are us, people living in the Last Dharma Age, far removed from the presence in human form of the historical Buddha and His direct disciples.

Respect all Dharma Gates but follow exclusively the Primal Vow of Amida Buddha

 

photo: me and a Zen monk bowing to each other
in mutual respect

 Rennyo Shonin said, 

 "Within our tradition there must be no slandering   of other teachings and sects. As the teachings were   all given by Shakyamuni during his life time, they   should be fruitful if they are practiced just as they   were expounded. In this last Dharma age, however,   people like ourselves are not equal to the teachings   of the various sects of the Path of Sages; therefore,   we simply do not rely on them or entrust ourselves to   them”. 

Thus, respect but not follow is the golden rule in our relation, as Jodo Shinshu followers, with other Buddhist schools. We do not follow them not because we despise them, but because we are not wise and capable enough to practice them. We admit we are the lowest of the low in spiritual matters and so we chose to rely exclusively on Amida Buddha's Primal Vow that was made especially for wretched beings like us. 

It is very important to keep this aspect in mind - our exclusiv reliance on the Nembutsu of faith is because we are incapable of following other practices and because in His Primal Vow Amida Buddha asked us to exclusively say His Name in faith if we want to reach His Pure Land. Master Shantao urged us to, 

"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'". 

So, our rejection of other practices is made with a humble mind who acknowledges its limitation and with a mind focused exclusively on the requirements of Amida's Primal Vow. There is no pride here but humble respect and us being practical about our spiritual capacities as well as obeying Amida's command.

Namo Amida Bu

The lessons of the “the Dalai Lama incident” from my perspective as a devotee of Amida Buddha

First of all, Dalai Lama does NOT represent all Buddhists. Dalai Lama is NOT Buddhism. Dalai Lama is just an ordinary old monk with big problems. Now let’s go to the actual topic of this article.

 

I was sad and shocked, like many of you, by that disgusting incident with the child, which is why I wrote about it in my previous article (click here to read it). However, I have recently come to the conclusion that what happened there is NOT an obstacle for the Buddha Dharma, but an opportunity to learn and get detached from the things that are not essential, to realize that we live in a dark age when many monks are actually just monks in name only, as we often say in Jodo Shinshu, and that nowadays devotion and faith should be turned towards the Power of the Buddhas, especially Amida Buddha, and not on human beings, no matter how nice they smile or how great stories we read about their traditions. So, dear friends, you can choose to look at this incident with eyes of sadness and feeling angry, or with eyes of wisdom and use it to strengthen your faith in Amida Buddha and in the need to abandon any reliance on self-power and fake human gurus.

Why Amidaji – the testimony of a member who re-enters our Jodo Shinshu Buddhist Sangha

 Click here to return to Amidaji biographies

When somebody enters or re-enters our Sangha he or she must be able to explain in his own words the essentials of Jodo Shinshu Buddhism as we teach it at Amidaji. This is exactly what Kosho Sebastian Arana does in this video while also sharing his experience in other schools and the reasons he chose to return to Amidaji. This discussion was followed by an online kieshiki (refuge ceremony) for Kosho.

"To avoid evil, do good and purify one’s mind" according to Jodo Shinshu Buddhism

 

A reader asked Shingyo Sensei of Amidaji: “The most succinct definition of any school of Buddhism made by the Buddha himself is the sentence ‘Not to do any evil, to cultivate good, to purify one’s mind, this is the teaching of the Buddhas’. Is this to be found in the teachings of Jodo Shinshu?”
 
Shingyo Sensei gave him a very simple and direct answer:
“This was said in the context of the self-power Path. However, it is possible to reinterpret these words in accordance with the Path of Other Power  (Jodo Shinshu Buddhism/the Path of total reliance on Amida’s Power):
 
“Not to do any evil” - wish to be born in the Pure Land. (Samsara is evil).
“To cultivate good” - say the Name of Amida Buddha (no good is higher than His Name).
“To purify one’s mind” - entrust yourself to Amida Buddha.”
 

My commentary:
I think Shingyo Sensei’s words are golden and from now on they will remain Amidaji’s official reading of the above saying by Shakyamuni recorded in Dhammapada 183. However, I think a few more details are needed to better understand his explanation.

Is Jodo Shinshu Buddhism the teaching of non-ego?

 

(the video version is more detailed)

Question: I saw somewhere the saying that Jodo Shinshu is the teaching of non-ego. What does it mean? 

My answer: Master Rennyo said: “The teaching of Buddha Dharma is the teaching of non-ego”. 

In Buddhism, the teaching of non-ego is often linked with the image of Bodhisattvas who never think of themselves but are always dedicated to the salvation of all beings. This is true, but it is only one aspect of it. How can we, ignorant people, understand the teaching of non-ego? In what form do we find it emphasized in Jodo Shinshu? To follow the teaching of non-ego also means to abandon once and for all any thought of merit or non-merit, for it means not to include any personal calculation in matters that concern our birth in the Pure Land. 

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:

The superiority of the Nembutsu Path according to Honen Shonin

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Selected passages from Honen Shonin 

with commentary

Honen had the following dialogue with Shinjakubo from Harima: 

“’Suppose two imperial orders were sent out, one for the western and the other for the eastern provinces. What would you think, if the one intended for the western were by mistake taken to the eastern provinces, or vice versa? Would the people observe them?’ After some thought Shinjakubo replied: ‘Even though they were imperial orders, how would it be possible for the people to observe them?’ ‘Right you are’, said Honen. ‘Now by the two imperial orders, I mean the teachings we inherit from Shakyamuni belonging to the so-called three periods, that of the Right Dharma Age, the Semblance Dharma Age and the Last Dharma Age[1]. The practice of the so-called Holy Path (Shōdō), belongs to the periods of the Right Dharma Age and the Semblance Dharma Age, and is only attainable by men of superior capacity and wisdom. Let us call this the imperial order to the western provinces. The practice of the so-called Pure Land (Jodo) belongs to the degenerate age when the Dharma[2] has fallen into decay, in which even the most worthless may find the way of salvation. Let us liken this to the imperial order to the eastern provinces. So it would never do to confuse these two paths, only one of which is suited to all three periods. I once discussed the doctrines of the Holy Path (path of self-power) and of the Pure Land with several scholars at Ōhara, and admitted that they both are equally Buddhistic, just as both horns of an ox are equally his own. I went on to show that from the standpoint of human capacity, my doctrine of the Pure Land is much superior and has had by far the greater success. Though the Holy Path is indeed profound, it belongs to an age already past, and is not suited to men of the present day, and while the Pure Land seems shallow it really is just the thing for our generation. When I thus won in the argument, the audience applauded, deeply convinced of the truth of the saying: ‘In the period of the Last Dharma Age, which last ten thousand years, all other sutras shall perish, but the one teaching of Amida alone shall remain to bless men and endure.’” [3] 

The uniqueness and universality of Nembutsu

 

Click here to return to 

Selected passages from Honen Shonin 

with commentary

Honen Shonin said: 

“When we say that the Jodo (Pure Land) is superior to all other sects, and that the Nembutsu is superior to all other religious disciplines, we mean that it provides salvation for all classes of sentient beings. Of course, meditation upon the Absolute, heart longing for perfect knowledge (Bodhi), the reading and reciting of the Mahayana Sutras, the mystic practices of the Shingon, the meditation of the Tendai, and so on, all belong to the Dharma of the Buddhas, reveal their superiority, and tell us how to cross over the sea of birth and death. And yet on the other hand, they are quite beyond the capacity of people living in these later degenerate times. After the ten thousand years of these latter evil days have passed, the average length of human life is to be shortened to ten years, and many will degenerate so that they will be guilty of the ten evil deeds and the five deadly sins, and yet the whole of them old and young, male and female, all without exception, are included within the scope of that Primal Vow, and are given the assurance that they will be cared for and never forsaken, if they will but repeat the Nembutsu ten times, or even once. This is why we insist that the Nembutsu quite outrivals all other sects and disciplines.”[1] 

What to do with the samayas and commitments taken on the Vajrayana Path if I chose to entrust myself completely to Amida Buddha?

Question: I have been reading a lot of your blog articles, which really resonate with me.  One in particular, A simple analogy between Vajrayana and Jodo Shinshu to help undecided practitioners, stood out to me. I realize the article was written for those who have not yet entered Vajrayana so that they can be realistic about things. 
But, do you have advice for someone who has entered Vajrayana some time ago? I’ve taken numerous empowerments and done a variety of practice. But Honen’s and Shinran’s writings really resonate with me. And I’ve come to realize my own limited capacity. How can someone like me enter into Shin practice and rely solely on Amida, when I have all these other commitments and samayas to maintain? It’s said that abandoning them would lead one to vajra hell. As you’re the first Shin author I’ve seen mention this topic, I was wondering if you have any advice.

The similarity between Shinran and Honen and the difference between Jodo Shu and Jodo Shinshu

 You can find more video teachings on the playlist DHARMA TALKS in my YouTube channel.

Useful articles related with this video teaching: Difference between Jodo Shu and Jodo Shinshu State of mind in the moment of death

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.

 

---

[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.

False (mundane) merits vs True (supramundane) merits

Question: What does it mean to seek to be born in the Pure Land through a false, deceitful and poisoned good?

My answer: To seek to be born in the Pure Land through a false, deceitful and poisoned good means to aspire to be born in the Pure Land through transferring one’s personal merits. Shinran said that personal merits are always mixed with the poison of ego, ignorance and attachments, so he considered that we do not actually have genuine merits. In relation with this, we should remember the story of the meeting between Master Bodhidharma and Emperor Wu of Liang.

It is said that when Master Bodhidharma came to China, Emperor Wu called him and asked him: “I’ve built many temples and I’ve offered many lands to the path of the Buddha; now please tell me what merits have I gained? Bodhidharma’s answer came shocking but true: “None, not one merit.” Why Bodhidharma said that? It was because the merits the emperor described above were worldly merits gained with a mind full of attachments and lacking the wisdom of ultimate Reality.

The six paramitas (perfections) in the Jodo Shinshu context

Shaku Shingan: “You may have heard of how at O-higan in North America, it is often taught that we "must" attain the six perfections (paramitas).” 

My answer: I know that some link Ohigan with the six paramitas (perfections). This is not good because we are not a self-power school.
 
The word “Ohigan” means “the other shore”. We also celebrate Ohigan at Amidaji but the meaning we attach to it is to remember the importance of birth in the Pure Land. This is what “going to the other shore” means.
 
The six paramitas were taught in the context of self-power practices so we can simply ignore this term. However, if we wish to use it then we must reinterpret it in the context of Other Power faith.

Remember your guru – Amida Buddha

Somebody asked me if we have a guru in Jodo Shinshu Buddhism. I said yes, but He is not a human being. Our guru is Amida Buddha (as I explained here in this article) and He is always present with us, no matter where we are, or wherever we go. This is NOT a metaphor, but a literal truth, so I encourage you to always remember your guru – Amida Buddha.

When you are happy, think of Amida, when you are sad, think of Amida, when you meet favorable circumstances, be grateful to Amida, and when you meet obstacles, pray to Amida and rely on Him alone.

When you are sitting, think that Amida is in front of you. When you walk, think that He walks with you. When you read a Dharma text, think that He is helping you to understand it. When you are eating or drinking, offer Him the first portion and the first drop. Whenever you wear new clothes or you start using a new nenju (mala/Buddhist rosary), first offer them to Amida and then wear them as if He had given them back to you. You can do the same with the food or water that you offer to Amida at your home altar. After you place fruits, cookies or water on the altar, bow and gratefully receive them as if they are given back to you by Amida.  

Whatever you offer to Amida Buddha is blessed by Amida so I encourage you to always make offerings in the name of all beings. Enjoy Amida’s presence and think that He is always watching you. 
Namo Amida Bu

PS: Everything else beside the relaxed saying of Nembutsu is optional in our tradition, so whatever I teach on daily devotions is not a requirement, but a suggestion if you'd feel like doing something more to enjoy your personal relation with Amida Buddha. 

The main difference between Esoteric Buddhism and Jodo Shinshu Buddhism

Question:

Please tell me in a few words the main difference between esoteric Buddhism and Jodo Shinshu Buddhism.

My answer:

Both Dharma Gates are true and both aim at attaining Buddhahood for oneself and all beings. However, they differ in the means of attaining it. For example, Esoteric Buddhism thinks they can attain it in the present body, while Jodo Shinshu says it will be attained in the Pure Land.

If you want to attain Buddhahood in this body, then you can try the advice of Kobo Daishi, the founder of Shingon (esoteric) Buddhism:

"Form mudras with your hands,
recite mantras with your mouths,
and dwell in meditation with your minds."

(Attaining Buddhahood in This Body, Kobo Daishi)

However, if you know you cannot attain Buddhahood in this body and you wish to attain it in the Pure Land after death, follow this modified advice:

Put your hands in gassho,

say Namo Amida Bu with your mouth

and entrust to Amida Buddha with your mind.

This is similar with following the instructions of Amida in His Primal Vow:

“entrust yourself to me, say my Name and wish to be born in my Land”.