Thoughts after a religious service with my Nembutsu friends

I recite in the middle of my personal chaos and everybody in the Amidado (Amida Hall), recites in the middle of his/her personal chaos. We do not transform this chaos into order or purity, we don’t think at all to purity or negativity, we just recite and the sacred sounds of sutras and Nembutsu come from Amida, carrying us, embracing us, accepting us.  

In Jodo Shinshu we leave everything to Amida Buddha, our bad karma and our good karma. We do not rely on our good karma to attain Buddhahood in the Pure Land and our bad karma does not count, only Amida is important. Recitation reminds us of this, when no matter how we feel, we continue to recite.

Also, our everyday life is sometimes good or bad, we chose what we like and reject what we don’t like, but in the Amidado we don’t do this. We follow only the Path, not our own likes and dislikes, not our own opinions, but the Dharma.

Chanting in the middle of our chaotically mental states reminds us that exactly in the middle of our everyday life with its ups and downs, we follow the Nembutsu Path. We have to keep going in the middle of our own chaos, we have to walk the white path in the middle of the river of fire and water.

Shakyamuni urges us to go to the Pure Land, and Amida is calling us. The path is here, in the middle of our misery, ignorance, blind passions and personal difficulties. It is the path Amida has built for us. While we recite the Name and feel our minds are disturbed by personal thoughts or other problems, we just let them be as they are, and we continue to say....... NA MO A MI DA BU, NA MO A MI DA BU, NA MOA MI DA BU.......

 

On those who are not satisfied with Nembutsu only

 

Shinran Shonin said:

"Those who, it appears, will never attain Enlightenment

All attack the practice of solely saying the Name.

The mark of destroying the teaching of sudden attainment[1]

Is that for them, the vast sea of birth-and-death will have no end".[2]

We must pay attention here as the passage refers not to attacking the saying of the Name, but the solely saying of the Name. This means they attack the true teaching of exclusively saying the Name of Amida Buddha (Nembutsu). Those are the false teachers who, while wearing the kesa of Nembutsu faith (Jodo Shinshu), mix the saying of the Name with various meditative practices and make great efforts in convincing others that there is no problem with this combination. In the same time, they call those who follow faithfully the requirements of Amida's Primal Vow in which only the saying of the Name, faith and wish to be born in the Pure Land are mentioned, to be fundamentalists.

My advice is to please stay away from those who are not satisfied with "solely saying the Name".

Honen Shonin said:

"Abandoning the miscellaneous practices and performing the exclusive practice of the recitation of Nembutsu are in accordance with the heart of Amida Buddha."[3]

To feel that the Name of Amida Buddha is somehow not enough for your religious life is a sign that faith (shinjin) is not yet firmly established in your heart. A true Amida devotee never thinks that something is lacking and is completely satisfied to say Amida's Name alone. He will never feel the need to add this or that meditation practice or this or that sacred mantra to his daily Nembutsu, and he will not pray to various gods and spirits. In the Primal Vow, Amida Buddha presented the guidelines for our religious life, "entrust yourself to me, say my Name, and wish to be born in my land".

So, we should do nothing else, but entrust to Amida Buddha, say His Name in faith and wish to be born in His Land after death.

 

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[1] This is the teaching of sudden attainment of Nirvana upon birth in the Pure Land after death.

[2] Shinran Shonin, Hymns of the Dharma Ages (Shozomatsu Wasan)

[3] Honen Shonin, An Outline of the Doctrine for Birth in the Pure Land

 

Four misconceptions concerning Nembutsu, impermanence and karma

The four misconceptions concerning the Nembutsu, presented by Master Seikaku in the Essentials of Faith Alone, refer to the wrong understanding of impermanence, bad karma, good karma, and the matter of once calling and many callings of the Name of Amida Buddha.

If we wish to understand a certain object we look to its qualities, to the elements that make it up. What are the elements and fundamental qualities of life? A body and mind which are subject to an inexorable cycle of birth, growing, maturity, decay and death.

Decay and death …. Especially these two must attract our attention in the same way we analyze a certain object: some qualities distinguish themselves from others and lead to the definition of the object.

Question: What should I do about my bad thoughts that don’t stop even after entrusting myself to Amida Buddha?

-last revised October 16, 2021 -

Don’t busy yourself with them as Amida doesn’t take them into consideration. Your salvation has nothing to do with them. This is why Master Rennyo said that for the person of shinjin our negative karma is as if non-existent, in the sense that it will not become an obstacle to our attainment of Buddhahood in the Pure Land. This is also the meaning of “we attain Buddhahood without destroying blind passions”.

If bad thoughts arise in your mind, let them pass. It is not in your power to stop them and is not even recommended that you stop your thoughts, as this can bring mental problems. Just notice them and let them pass. They are your karma, your karmic tendencies, conscious or unconscious. I say they are “yours” because you are attached to them, identify yourself with them and you try to fulfill them, but in reality they are like clouds in the sky, impermanent and transitory.

Thoughts belong to nobody, so just leave them alone: you don’t need to insist on acting on them or modifying them. Just rely on Amida Buddha and say the Nembutsu. The object of your attention should be Amida’s promise from His Primal Vow, not the various thoughts that wander in your mind.

If you experience good moments, say the Nembutsu. If you experience bad moments, say the Nembutsu. There will always be something to happen to you or appear into your mind. Don’t expect not to experience bad thoughts after receiving shinjin (faith).

Take refuge in Amida Buddha and say His Name no matter the state of mind you are in. Amida doesn’t take into consideration if you are in a good, special, or bad state of mind. He knows who you are and that you need Him, so don’t worry. He is your best friend, asking nothing from you.

Here is a wonderful poem by Senmyo Wajo:

“When you are alone and hurt, recite Namo Amida Butsu.

When you feel the loneliest man in the world and you are depressed, again recite Namo Amida Butsu.

Namo Amida Butsu is for this ignorant person full of blind passions.

When things are as they should, not good or bad, Namo Amida Butsu.

Namo Amida Butsu is not recited for other people’s ears,

but it’s a Call between parent and child.

I hear Namo Amida Butsu with my ears,

Namo Amida Butsu I answer with my voice and my heart,

Namo Amida Butsu, recite even for ten times and sleep in peace!

If you suddenly die, whenever and wherever you are,

you are home[1] in the Pure Land of Enlightenment[2].”

 

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[1] You will go to your true home – the Pure Land of Enlightenment.

[2] The meaning is that you will enter the Pure Land no matter where you are when you die, so any place of death is a door to the Pure Land.

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 worry about inner or outer conditions when saying the Name of Amida Buddha

Question: What is the right attitude when worshipping Amida Buddha? What is the best way to worship Amida? What inner or outer conditions we must meet in order to worship Amida?

My answer: Be relaxed and respectful. This is the right attitude towards Amida Buddha. Be relaxed like a child in the presence of his parent and respectful like a disciple in the presence of his Master. Amida Buddha is both our dear spiritual Parent and our Master or Guru. He loves us like a true parent and guides us as the perfect Master.[1]

The best way to worship Amida Buddha is to say His Name in faith (Namo Amida Bu).  Why? Because this is what He said we should do in His Primal Vow[2]. When we say Amida's Name (Nembutsu) we should NOT worry about inner or outer conditions:

Amida Buddha is our strength

Amida Buddha is our strength.

No matter the outer or inner obstacles that appear in our lives, we should not fall prey to desperation because Amida Buddha is on our side.

Dear friends, please follow this heart advice! Whatever disturbing emotions and fears appear in your mind-stream due to your ignorance, attachments and past karma, just ignore them, let them come and dissolve by themselves, and you focus on Amida. Change the focus to Amida every time your inner or outer world is overcome with problems and difficulties.

Remember this truth - all that appears in the outer or inner samsaric universe is illusory and ultimately not real. Only Amida, His Pure Land and His Name are truly real, so focus on that. Don't allow your lives to be ruled by illusion. Chose the real, chose Amida and make Him the foundation of your life.

Namo Amida Bu

The Nembutsu is true and real

wooden plaque with Nembutsu
in the courtyard of Amidaji

Fragment from my book 
Simple Teachings on Emptiness and Buddha nature

“In this fleeting world - this burning house - all matters without exception are empty and false, totally without truth and sincerity. The Nembutsu alone is true and real."[1]

The above words of Shinran Shonin summarizes many of the teachings presented in this book.

“All matters without exception are empty and false”, that is, all samsaric phenomena are empty of themselves and by being empty they are also a lie, (“without truth”), a magical display, an illusion and not ultimately real. The Nembutsu alone is true and real because it is the Name manifested by Amida Buddha from the ultimate reality and Buddha nature itself. It is part of the Dharmakaya of Compassionate means which is inseparable from the Dharmakaya of Dharma-nature.

As Buddhas are truly awake (the word “Buddha” means the “Awakened One”) they constantly invent methods to take us out of the dream world and bring us to the true reality of Buddha nature. Among these methods, the most easy to use by ordinary people filled with heavy illusions and blind passions is the Nembutsu of faith in Amida.

Rest in Nembutsu

Rest in Nembutsu. Let all your thoughts come and go while you just say the Name. Put an image of Amida that you like  in front of you and say Nembutsu while looking at it. Don't force yourself to feel anything special, just look at Amida and say His Name.
Rest in His presence and Name,
Na Mo A Mi Da Bu, Na Mo A Mi Da Bu, Na Mo A Mi Da Bu....

Do not pursue the various thoughts and worries that appear in the mind, but rest in Amida's Name. You can do this wherever you are, even without an image in front of you.

Amida Buddha is always present so you can simply change the focus to Him and leave everything else aside. You do not need meditation techniques which will make you go astray from Amida when this simple resting in the Name can be done in any circumstance and it is in accord with Amida's Primal Vow and Shinran's words:

"In this fleeting world - this burning house - all matters without exception are empty and false, totally without truth and sincerity. The Nembutsu alone is true and real. "

So, rest in Namo Amida Bu, the manifestation of true reality beyond the samsaric delusion.

Rest in the Name and you rest in Amida's presence. This is not a metaphor, nor a symbol, but the actual truth. Amida is in front of you every time, so please, turn your mind to Him and rest in His Name.
Namo Amida Bu

The above instructions appeared to me spontaneously this night at Amidaji temple. May our Dharma friends abandon the intention to mix practices and find everything they need in the Nembutsu of Faith!

The three types of prostrations - Amidaji style (video)

Click here for the explanations in Spanish

Click here for the explanations in Romanian

There are three types of prostrations presented at Amidaji temple:

1)      Half body prostration from sitting

2)      Half body prostration from standing

3)      Full body prostration from standing

1)      Half body prostration from sitting

We place our hands in gassho on the crown of our head, at the forehead, at the throat level, and at the level of the heart. Then we bow with our head touching the ground and our palms facing upwards. We slightly raise our palms and we keep them there for a few seconds. We do this three times and at the end we bow with our hands in gassho from sitting.

The Nembutsu liturgy of Amidaji temple (final version)

click aici pentru versiunea  in romana

click here for the Spanish version

last update and revised 

26th August 2019

Although we also have other services, I  decided this will be the main liturgy at Amidaji temple. Unlike other services that you can see in various temples, this one is easier to follow, especially because all parts (including the Three Invitations) are recited, not chanted. 

Nembutsu vs mantras and dharanis related with Amida

Amida Buddha image
at the altar of Amidaji temple

Question: Can we chant various mantras or dharanis associated with Amida Buddha/Amitabha from the esoteric schools instead of His Name? 

Answer: In His Primal Vow (18th Vow) Amida Buddha exclusively mentioned the saying of His Name (Nembutsu), so we only say His Name. As no mantras or dharanis are mentioned there, we do not recite them. From the myriads of practices, related or not related with Him, Amida chose His Name, so we must be in accord with His wish. I explained this aspect in more detail here (click to read).

Being a Buddha, He knows better why He only chose the Nembutsu in His Primal Vow, so we should not busy our minds with something that goes beyond our limited capacities, but follow His command and say His Name exclusively. 

The Nembutsu of faith - the genuine saying of the Name of Amida Buddha

Question: How can I be sure that I say Nembutsu in the right way? You often use terms like “the genuine/true Nembutsu”. What is it exactly and how it differs from a Nembutsu said in the wrong way?

Answer: The Name of Amida Buddha is not your property, and it does not work because of you. It works because of Amida. Your saying of the Name is effective because Amida put all His Power and infinite merits in His Name.

Elements of genuine faith: 8) To not mix nembutsu and devotion towards Amida Buddha with other faiths and practices from inside or outside of the Buddha Dharma

             - click to return to the main list of the elements of genuine faith in Amida Buddha - 

For example, a person of genuine faith will not entrust to, nor rely on the "god" of the monotheists[1] or any other gods or spirits of various religions.  

"Based on the true intent of the Buddha’s teaching and the expositions made and transmitted by the masters of the past, I will clarify that the path of sages is provisional and the Pure Land path is true, and caution people against non-Buddhist teachings, which are perverted, false, and wrong".[2]

“Those who take refuge truly and wholeheartedly, freeing themselves from all delusional attachments and all concern with the propitious or unpropitious, must never take refuge in false spirits or non-Buddhist teachings.”[3]

"Here, based on the sutras, the true and the false are determined and people are cautioned against the wrong, false, and misleading opinions of nonbuddhist teachings:
The Nirvana Sutra states:
'If one has taken refuge in the Buddha, one must not further take refuge in various gods.'

Simple Nembutsu service at Amidaji temple

                                                     (please click on the highlighted words in the text 
                                                                       as they lead you to very important teachings!) 

(update: scroll down to the last video to see Nembutsu service with drum!)
This is a simple religious service based entirely on Nembutsu recitation. The rhytm of recitation is held by hitting a wooden mokugyo in a normal or faster speed. This service is useful to anybody, especially to newcomers who don't know to recite the various hymns included in other services. Thus, they can join immediately in the temple chanting without any difficult introductions. As you see in the video, the recitation can sometimes be accompanied by bowing three times. The priest bows three times from standing, while the rest of the sangha from sitting. Also, when the priest enters the Hondo (Dharma Hall) and approaches the altar he bows three times from standing while saying Nembutsu. The sangha also accompanies him from sitting. Here Nembutsu is recited as:
NA MO A MI DA BU, NA MO A MI DA BU, NA MO A MI DA BU.....

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.

A short question and answer on worshiping Maitreya and Amida Buddha

Amida Buddha and Eight Great
Bodhisattvas, among which there
is Maitreya

Question:

I respect and worship both Maitreya and Amida Buddha. They have their own realms and practices associated with them. I also worship and respect all Buddhas. What is your opinion about this?

Answer:

Its good to respect all Buddhas, but we must remember that each Buddha has His own way of relating with sentient beings. Maitreya has a different way, and Amida has a different way. If we want to connect with Amida Buddha we must follow His instructions from His Primal Vow "entrust to me, say my Name and wish to be born in my land". Nothing else. So, in order to be born in Amida's Land we must focus on Amida exclusively, that is, entrust only to Him, say His Name only, and wish to be born only in His Pure Land. This is very easy to understand.

Repentance and the Nembutsu of Faith

Along the path of personal power, repentance is a very important method of destroying the negative karma. However, true repentance is not just a simple confession of mistakes, but a deep awareness which penetrates one's body and mind. Thus, Master Shan-tao explained that there are three types of genuine repentance:

"The high grade of repentance is to shed blood from the pores of one’s body and also to shed blood from one’s eyes.

The middle grade of repentance is to shed hot sweat from the pores of one’s whole body and also to shed blood from one’s eyes.

The low grade of repentance is to feel feverish all over the body and also to shed tears from one’s eyes".[1]

Answering the question whether repentance is necessary in Pure Land Buddhism, Master Shan-tao says in the same book (Liturgy for Birth), which was quoted by Shinran in his Kyogyoshinsho, that if the follower has faith in the salvation offered by Amida Buddha he reaches the same result as in the case of repentance:

The Name of Amida Buddha is the Great Practice

- updated on January 21st 2017 - 

Amida Buddha

          In chapter II of his Kyogyoshinsho, Shinran defines the great practice:

"When I humbly contemplate the 'going forth' aspect of Amida’s merit transference, I realize that there are great practice and great faith. The great practice is to call the Name of the Tathagata of Unhindered Light (Amida Buddha). This practice contains all good and roots of virtue, and is perfectly accomplished and most eficacious in bringing about liberation. It is the treasure-sea of merits of true suchness, ultimate reality. For this reason, it is called great practice.

This practice comes from the vow of great compassion, the Seventeenth Vow, which is called the Vow that the Name shall be glorified by all the Buddhas. It is also called the Vow that the Name shall be praised by all the Buddhas, and the Vow that the Name shall be lauded by all the Buddhas. Further, it can be called the Vow accomplishing the going-forth aspect of merit transference, and also the Vow of the Nembutsu chosen from among many practices.'

Concerning the vow that the Name shall be praised by all the Buddhas, the Larger Sutra states:

'If, when I attain Buddhahood, innumerable Buddhas in the lands of the ten directions should not all praise and glorify my Name, may I not attain perfect Enlightenment.'