Only the Buddha knows what is good and evil and we should humbly accept what He said

Question: In the Postscript of Tannisho it is said:

“In truth, myself and others discuss only good and evil, leaving Amida’s benevolence out of consideration. Among Master Shinran’s words were: ‘I know nothing at all of good or evil. For if I could know thoroughly, as Amida Tathagata knows, that an act was good, then I would know good. If I could know thoroughly, as the Tathagata knows, that an act was evil, then I would know evil. But with a foolish being full of blind passions, 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.’” It seems to me that you often spoke about good and evil, especially in your so-called “spiritual war” against various worldly ideologies. Aren’t you afraid that you leave “Amida’s benevolence out of consideration”?

My answer: No I am not afraid of this because I do not exclusively talk about good and evil, nor do I think that I am an expert of good and evil. When I speak about good and evil I do it NOT by relying on my own personal knowledge and wisdom but on the words and instructions of the Buddha. Thus. I am in harmony with “I know nothing at all of good or evil”, that is, I do NOT rely on my own personal ideas about good and evil and with “as the Tathagata knows” because I rely on the Tathagata’s (Buddha) own words in the sutras about what is good and evil. For example, when I speak about morality, I rely on the sutras taught by Shakyamuni Buddha himself, which is evident in my articles and books.

Is Amida Buddha a real person or a symbol/metaphor?

the altar of Amidaji temple

- fragment from a letter to a friend - 

Question: Is Amida a symbol or metaphor for Wisdom and Compassion? Some scholars nowadays support this idea.

Answer: Those scholars are wrong. Amida Buddha is NOT a symbol or metaphor for Wisdom and Compassion, but a real, existing Enlightened Person possessing Infinite Wisdom and Compassion. 

I always insist on the actual, literal existence of Amida Buddha and His Pure Land because without realizing and accepting this existence, faith of unenlightened people becomes abstract and false. There can be no real faith without a real object of faith – in our case, Amida Buddha.

If you can’t say it to yourself and others that the object of your faith is a real, living Buddha, then you don’t have faith. No matter how great scholar you are, if your knowledge and study has not simplified your faith, and if you can’t talk about faith in simple terms, then you don’t have faith.

Why I sometimes use harsh language against proponents of wrong views

Japanse temple guardian in fierce form

Some suggested that even if I speak the truth I should say it in a moderate way. However, in a world filled with so much ambiguity, relativity of values, secularism and various wrong views I think that strong voices are very much needed. There are many priests and religious organizations nowadays that nobody knows what they actually teach and stand for because their language is too polite and too pleasing with everybody. It is of course, not the case with myself as everybody knows in detail who I am and what I stand for. Being the founder of Amidaji I want some things to be extremely clear from the start so that there is no confusion among people who might intend to become members.

What I am against for is the grave karmic sin of slandering the Dharma. To say that a certain thing is good and virtuous when the Buddha Dharma says it is wrong and unvirtuous might not be a problem for many but for me, as a priest, is worse than killing all the beings in all the universes. To deny the Larger Sutra, the existence of Amida Buddha and His Pure Land, to deny the Buddhist morality, the teaching on rebirth and life after death which are the main elements denied by various fake Buddhists and modernists nowadays falls under this category. This is because if you kill one person you are merely destroying his body, but if you destroy the Dharma you are shutting the door to liberation for all sentient beings. It is like killing them and throwing them in the fire house of samsara again and again. This is the reason why slandering the Dharma makes one go to the deepest hell for many kalpas.

On doubts and fears

Question: “How does the person of Nembutsu, who has received shinjin, deal with the ‘demon’ of doubt that resurfaces after the believer has received and experienced the blessings of true entrusting from Amida Buddha? 

As foolish beings, our Saha world minds are prone to delusion and ‘doubt’. That is part of our hopeless condition as bonbu. Perhaps those who have doubt after receiving shinjin are loved all the more by Amida Nyorai, because Amida recognizes the great need to embrace these hopeless, helpless beings in their delusional state of doubt. A Chinese Pure Land Master once said, “You may not ever doubt Buddha Amitabha (Amida), but, you will doubt yourself.” (I realize that those who have shinjin have Amida’s own faith through His merit transference to us, and that Amida Buddha cannot doubt himself).

At some level, most Westerners, who are converts from some form of Christianity, know they are ‘risking their very eternal lives’ (souls?) to receive, and possibly transmit, the Dharma of our school of Buddhism.

Dharma talks - the new playlist on my youtube channel

Since 2020 I've had many online discussions on zoom and other platforms with students and readers from all over the world that prefer this kind of interaction. I also started regular meetings with some of my Sangha members where we discuss various topics and answer to questions together.  

As I think that some of the talks might be useful and because many readers said they wanted me to appear more often on Youtube, I've decided to create a new playlist - DHARMA TALKS where I will post fragments from my meetings as well as personal reflections. Please excuse my broken English as it's easier for me to write than to speak.

Here is the  link for the playlist:

 

Please subscribe to my channel and to this playlist so that you can see my new posts. Of course, I will remain available for students and readers who prefer email or Facebook communication.

On my Youtube channel you can find all my audio books, various teachings, recitations, as well as the poems and essays of Gansen John Welch Sensei from Australia.

Please also check the Youtube channels of my student Shaku Joshin  from USA

 

Simple explanation of a difficult passage related with "mind", Buddha and visions from the Contemplation Sutra

I decided to give a short explanation of the following passage from the Contemplation Sutra that many find it difficult to understand or have the tendency to misinterpret it:

“Buddha Tathagatas have cosmic bodies, and so enter into the meditating mind of each sentient being. For this reason, when you contemplate a Buddha, your mind itself takes the form of His thirty-two physical characteristics and eighty secondary marks.

Your mind produces the Buddha’s image and is itself the Buddha. The ocean of perfectly and universally enlightened Buddhas thus arises in the meditating mind. For this reason, you should single-mindedly concentrate and deeply contemplate the Buddha Tathagata, Arhat, and Perfectly Enlightened One.”[1]

 If we really have a vision with a Buddha, that vision appears because of two reasons:

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.

On the Golden Chain document

 

source of the photo

Shingan asked me to comment on the Golden Chain document which is sometimes recited like a creed at the start of religious services in many of the temples in US: 

“I am a link in Amida Buddha’s Golden Chain of Love that stretches around the world. I must keep my link bright and strong.
I will try to be kind and gentle to every living thing and protect all who are weaker than myself.
I will try to think pure and beautiful thoughts, to say pure and beautiful words, and to do pure and beautiful deeds, knowing that on what I do now depends not only my happiness or unhappiness, but also that of others.
May every link in Amida’s Golden Chain of Love be bright and strong, and may we all attain Perfect Peace.”
 
The “Golden Chain of Love” was written by Dorothy Hunt in Hawaii about 90 years ago and it became a traditional recitation in the temples belonging to the Buddhist Churches of America (BCA) as well as in the youth services for Dharma School, Young Buddhist groups, scouting and basketball programs. 

Transcript of Amidaji Sangha meeting on Zoom (November 8th 2020)

             

Rev Josho Adrian Cirlea on zoom in Amidado
(Hall of Amida) of Amidaji temple 

 Because members of Amidaji are from   different   countries and they can't all visit Amidaji in   the   same time we organize online meetings on Zoom   twice a month. First we have a Nembutsu liturgy  and  then a question and answer session. Here is a   revised and proofread fragment from the previous   meeting. Participants are only given their Buddhist   names.  

 Joshin:

 One of the things that I'm finding amazing is the   Other Power of Amida. And how the more you   become a person of faith, you realize that faith in Amida is not from you. It can't be from you. And it comes directly from Amida and I see so much proof of that, in my faith. When it's like everything else in my life is in upheaval and change and flux. The only thing that remains unchanging is my faith in Amida Buddha. And it just I still find that amazing. 

A question on Buddhism, violence and arms

Kennyo Shonin, our 11th warrior Patriarch
after Shinran, wearing a battle flag with three types 
of Nembutsu. This photo is dedicated to
all fake Buddhists who hide their cowardice
 and heresies behind sweet peaceful words

  Recently I have received many questions on the topic of   violence and arms and I thought to give a public  answer to one of them. 

 Question: Is violence justified? Are there situations when   Buddhists can and should react violently? How about Buddhists   carrying arms? 

 My answer: I will give you a sad answer. I don’t like to give   such answers but I must do it. Yes, sometimes violence and arms  can be used and must be used. We are not Buddhas who are  beyond harm and live freely in both mind and body or any   manifestations they assume for the sake of saving and guiding   us. They can endure anything because they are beyond   suffering.  More than this, they can even make their body   manifestations indestructible. Just look at the example of   Padmasambhava who could not be burned or killed by any   means.

 However, we are ordinary beings living in samsara. We identify   ourselves with our delusory bodies and our dear ones. Most   importantly, we need freedom and liberties to follow and spread   the Dharma. We invented states and laws to protect these rights   and liberties and in the past many shed their blood to do so.   Surely, if Hitler and the Nazis were not stopped violently we   could not practice Buddha Dharma freely into our own   countries. The insanity of the Nazi regime with the racial   motivated killings needed to be stopped. Life in human form is   extremely precious and we could not allow and should never   allow anybody, be it a single person or a government to destroy   it or take its freedoms and advantages. Governments and   politicians are nothing else but our employees who were given   the mandate of administering the common resources and protect   the rights and liberties. These rights and liberties are NOT   given by governments but naturally possessed by us since we   were born. They are written in the natural way of things and the  role of any government is to protect them and assure an environment in which we can live naturally each according to his/her own conscience. However, when a government goes against the people who is supposed to serve and starts disrespecting their rights and liberties then that government breaks the social contract and it deserves to fall either peacefully or violently if they don’t want to go peacefully. This is common sense. You don’t need to be a Buddhist to understand this simple logic. And if you are a Buddhist you should not deny it like you are some kind of detached Buddha in human form. In samsara you need suitable samsaric environments to promote the Dharma. As Shinran said: 

Discover your Buddha nature with Amida's help

Fragment from my book 
Simple Teachings on Emptiness and Buddha nature

Question:

I heard somebody say that we do not need to aspire for birth in the Pure Land because “everything is in the mind”.

My answer:

Those who say that we don’t need the Pure Land to attain perfect Enlightenment and discover our innate Buddha nature because “everything is in the mind” are gravely deluded. As we all know from daily life, in some places and with some people we become more agitated or more calm. Although everything happens in the mind, the environment and the people around us influences our minds. There will always be more peace in our minds when we are in the presence of peaceful people.

If you have a question, ask the Dharma

It is the way of Amidaji to always ask the Dharma in both the most important aspect of the afterlife as well as the details of our daily life.

Do you want to understand samsara? Contemplate the Dharma texts which describe the various sufferings of samsaric existence.

Do you want to escape samsara? Contemplate the teachings of Shakyamuni and the Masters of our lineage on the salvation offered by Amida Buddha and never forget the simple requirements from His Primal Vow, “entrust to me, say my Name and wish to be born in my land”.

Do you want to know about Amida and His Pure Land? Do not ask deluded scholars and priests who complicate their minds and others with difficult theories and who cannot accept the real existence of  Amida and the Pure Land. Better ask Shakyamuni and read the testimony of Ananda and all those present on Vulture Peak when the Larger Sutra was taught, who actually saw Amida and His Pure Land with their very eyes! 

Where is Amida Buddha? (very short answer)

Question:

Where is Amida Buddha?

My answer:

Amida Buddha is in three places at the same time:

1) in ultimate Dharmakaya beyond form,
2) in Sambhogakaya form in the Pure Land, and
3) in various, unlimited manifestations or Nirmanakayas which are spread everywhere in the ten directions.

Amida’s Dharmakaya has no beginning and no end, because it is uncreated, and always existing. This is the Buddha-nature which does not depend on causes and conditions. Amida’s Sambhogakaya or transcendental (recompensed) body which He has manifested in the Pure Land has a beginning, when Bodhisattva Dharmakara attained Enlightenment and became Amida Buddha, and will have no end, as He promised in His 13th Vow.
The various Nirmanakayas (accommodated/transformed) bodies have a beginning when Amida in Sambhogakaya form decides to emanate them and an end if He decides to terminate them.

When we ourselves will attain Buddhahood in the Pure Land, we’ll have access to the ultimate reality beyond forms (Dharmakaya), we’ll dwell forever in transcendent form (Sambhogakaya) in Amida’s Pure Land, and in the same time, we’ll go in all the places of the universe in various bodies of accommodation or transformation (Nirmanakayas) to save all beings.

A question on spirits

Question: "If I see or feel the presence of negative spirits around me, how do I send them away? And what if they refuse to leave?"

Answer: Why send them away? Just leave them alone. Let them stay and listen to your Nembutsu, let them hear your thoughts and words of faith. One day, they will become bored with a guy like you who minds his own business and constantly says Nembutsu, or even better, they might be influenced by your devotion and entrust to Amida themselves. In Jodo Shinshu we do not exorcize, nor fight with spirits, rather we convert them by our example. The urge of Shinran, "receive yourself faith and help others receive faith" applies to them, too.

It is good to be friendly towards the spirit world. Realize that spirits, ghosts and various types of nonhuman beings inhabit the same space with us. Your land is their land, too. Some are in the same place for hundreds or thousands of years, so they have the same right as you to be here. Who are you to tell them to go away? Let them be and focus on living a life of gratitude with as little damage as possible to other beings, and focus on Nembutsu.

All beings suffer, no matter they are humans or non-humans. Some spirits may like you, feel neutral towards you or may be inclined to hate you due to karma from the past. No problem! Let them hate you, while you just focus on Nembutsu. How much can somebody hate another person if that one does not respond to the hate and minds his own business?

Offer incense to Amida Buddha in the name of all beings, including the spirits of the place you live, and make aspirations for them - may they be healthy in body and mind, always receive whatever is necessary and beneficial for them. May all their obstacles be removed and may they create indestructible connections with Amida Buddha, entrust to Him, say His Name (Namo Amida Bu) and wish to be born in His Pure Land[1]. Also pray to Amida to help them, although He already tries His best to help. However, if you pray for them, they will feel your good intentions.

If you think this way, if you say Nembutsu and have devotion and faith, the invisible beings who happen to live there or just pass through will know your thoughts and might be inspired to entrust to Amida and say Nembutsu themselves, and if not, they will finally leave you alone as they see that you are no threat to them. In fact, they cannot harm you even if they try, because if you have faith (shinjin) you automatically benefit from the protection of Amida and all Buddhas.

So again, no matter what you see, hear, or feel around you, just focus on Nembutsu and mind your own business.

 

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[1] You can also use the specific ceremony to help the hungry ghosts and bardo beings fom my book Worshipping Amida Buddha – Liturgies and Ceremonies of Amidaji Temple.

No need for special consecration ceremonies for Amida's images

Question: Should I ask a priest to consecrate the image of Amida Buddha before or after I install it on my altar?

My answer: There is NO need for that. You can simply ask nicely Amida Buddha to bless your image or statue, and I am sure He will not refuse you 🙂. But you do not even need to ask or think about a blesing or consecration as Amida's blessings are always received by those who have faith in Him. If you say Amida's Name in faith while looking to an image of Amida, that is all the consecration you need.

Why should somebody intervene between you and Amida Buddha? The role of the priest or teacher is only to guide you to become more open to Amida, answer your questions, teach you the right Amida Dharma, warn you against wrong views, etc, and nothing more. The priest does not have special powers to attract Amida's blessings than any other ordinary person of simple faith. So don't worry and don't fall prey to those who pretend to be followers of our school and assume such a fake mystical role.

Jodo Shinshu Buddhist path (Amida Dharma) is a personal relation between Amida Buddha and you. As long as you say His Name in faith, Amida is always present. In fact, He has been present for all beings since He attained Buddhahood, always trying His best to make them trust Him and connect to His Pure Land. However, because everything is cause and effect, one who is not opened or not connected to Amida, cannot receive His blessings, just like a TV set cannot work if its not connected to a power outlet.

No need for ritual empowerment or initiation from a Master to connect with Amida Buddha

Question: Do I need to receive rituals of empowerment or initiations from a Master in order to connect with Amida Buddha?

My answer: You don't need empowerment from a Master or priest to connect with Amida Buddha. The greatest of all Buddhas is always available to you and offers His salvation freely and without any intermediary.
All you need to do is accept His helping hand, say His Name in faith and wish to be born in His Pure Land after death. In His Primal Vow, Amida did not mention any empowerment, but only "entrust to me, say my Name and wish to be born in my land". If nothing else was mentioned there, then you do NOT need anything else. Through following the three requirements of His Primal Vow you enter into karmic relation with Amida Buddha and into the stage of those assured of birth on His Pure Land. 
Any other practice associated with Amida Buddha which is not related with the three elements of His Primal Vow should NOT be your concern, because it does not constitute Amida's main intention. Jodo Shinshu is the school of the Primal Vow. We follow exclusively the requirements of the Primal Vow and by doing this we are always in direct connection with Amida Buddha.

Attitudes when doing ordinary offerings or Dharma offerings

Question: What should be the attitude when we help others with material things or if we are priests and offer teachings?

My answer:  When you give something to a poor person, (and I encourage my Dharma friends to make constant offerings of food, money, clothes, or whatever one can, to those who are in a difficult situation), you should be humble, respectful and grateful to them for accepting your offering. Be respectful as poverty is hard to bear and any insult can add immensely to their suffering. Be humble and grateful at being offered the opportunity to help them, as this will also help you to develop compassion and fulfill your filial duty towards your parent-like sentient beings.

Especially if you offer something in the name of your dead relatives, be grateful that they might thus receive the karmic benefits of your action[1]. Also be aware that there are still people who lack basic needs and that you cannot help them constantly due to your limited compassion and means.

Its the same when giving Dharma teachings because the offering of Amida Dharma is the highest form of offering. Be respectful because all people suffer from ignorance and attachement to their ego. They might also feel insulted even if you teach the true Dharma, so its better to avoid those who are not in a learning mood as you and them can always lose control due to spiritual limitations.

Be humble because the Dharma you are teaching is not your property, and you are only a transmitter, not a creator of the teaching. Be grateful to Amida Buddha for giving you the chance to help others receive faith in Him and for His unseen guidance and inspiration. Think that whatever true and useful words you say come from Amida's influence on you and whatever you say wrong is due to your unenlightened and limited personality. And you should also be aware that no matter what you do, you will never be able to repay Amida's benevolence and Compassion for you.

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[1] Beings in bardo, but also others can see the things that are done in their name by their former relatives. If they see and are joyful of the good done in their name, they receive the karmic effect of that action. Its like it was done by themselves.