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.

Click here for the Spanish version 

Click aici pentru versiunea in limba romana

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].

Rev Kosho Arana opens the doors of Amidaji Temple in Colombia

click here for the Spanish version

We are pleased to inform all students of the Amidaji branch that Amidaji International Temple has opened its doors in Colombia (Valle del Cauca, La Leonera-Cali). The temple is headed by Reverend Kosho Arana who received ordination in Dolj, Romania in September 2023 under the guidance of Reverend Josho Adrian Cirlea, Daisojo (head monk) and founder of the Amidaji International Temple. Reverend Kosho Arana was authorized to open a Temple in his country for the benefit of all beings and he is also the leader (Sojo) of Colombia kyodan (district). You can read the article about Rev. Kosho Arana's ordination experience here (click here).

Rev. Kosho Arana is the official translator of Rev. Josho Adrian Cirlea's books in Spanish and has worked on promoting the official Amidaji Temple website in Spanish as well as the Amidaji YouTube Channel in Spanish. With great desire to also be able to share the Amida Dharma physically in his country, Rev. Kosho Arana has opened the doors of the Amidaji International Temple in Colombia. The Temple is located in Leonera, Valle del Cauca, on the outskirts of the city of Cali in a mountainous area full of forests, natural reserves and rivers (contact details at the end of the article).

Any sincere student of Jodo Shinshu Buddhism is now welcomed to the Amidaji Temple in Colombia to study the Amida Dharma with Kosho Sensei. He is fluent in both Spanish and English so students from around the world who speak English can also go and study with him if they wish. 

Amidaji's Objective and his teaching style

Things I did and improved at Amidaji in 2022 and 2023 - your help is very much needed and appreciated

the new kitchen of Amidaji
in the former accomodation place

 My last post (December, 2021) in the category Amidaji temple - work

 plan and progress was related with the stove that I installed in the

 Amidado (Hall of Amida), so now I am going to tell you what I did since that time. The following information are already present on various social platforms like Facebook, Twitter, etc

 In 2022, I arranged a new kitchen in the former accommodation place and transformed the former little Hondo (Dharma Hall) into a library and accommodation place. There I installed a cooking stove on gas and many useful things. 

in Amidaji kitchen with a guest from Taiwan

In the new accommodation place I also added a good stove made of tiles which is very useful during winter. This stove is even better than that from Amidado Hall which can warm the place for the duration of a service, while the heat in the library and accommodation place lasts for many hours. 

Electricity was also added to both the new kitchen and library.

In 2023 I printed and framed ten images of various Buddhas and Enlightened Bodhisattvas, like Avalokitesvara, Mahasthamaprapta, White Tara, Green Tara, Mahakala, etc, some of them wearing Amida on the crown of their head, as well as images of Shinran Shonin, Rennyo Shonin, the seven Patriarchs (Nagarjuna, Vasubandhu, T’an Luan, Tao’ch’o, Shantao, Genshin, Honen), Shotoku Taishi, and I placed them inside the Amidado Hall.

"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.

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.

Too easy to be true for those too proud

 

Shinran Shonin said:

"Realization of true and real shinjin (faith in Amida)

Is rare in the defiled world of the last Dharma-age;

The witness of Buddhas countless as the sands of the Ganges

Reveals how difficult it is to attain ". [1]

Because people tend to dismiss the path of birth in the Pure Land through simple faith in Amida as being too easy to be true, all Buddhas give testimony to it, thus attesting to its effectiveness and utmost importance.

It’s like all Buddhas are saying in one voice: "don't disparage this Path of Nembutsu! We are also praising Amida's Name, so you should do the same!". Why do I say that all Buddhas praise Amida's Name? Because Amida himself promised in His 17th Vow: "all Buddhas will praise my Name".
Why not saying a Name that all Buddhas praise and why not follow a Path so simple that al Buddhas recommend?

Amida Buddha offers us the easiest Path out of samsara but many will miss it due to their illusory dreams of spiritual greatness.

---

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

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 DHARMA - Fasicle 5. The eight elements of faith

Click here to return to the Table of Contents

1.Faith (shinjin) in Amida Buddha, the saying of His Name (Namo Amida Bu) and the wish to be born in His Pure Land after death, are the three important things Amida Buddha asks from us. All this three elements are in fact manifestations of faith (shinjin) because the follower who has faith in Amida will certainly say His Name and desire to be with Him in His Pure Land. So, the saying of the Name and the wish to be born there are expressions of faith. Only a person who has true faith in Amida Buddha will say the Name in an authentic way and wish to be born in His Pure Land.

2. When one has faith (shinjin), one is convinced that Amida Buddha and His Pure Land exist, and that the Promise He made in His Primal Vow is true, so one simply entrusts to this Buddha and wishes to go to His Pure Land after death. Saying Namo Amida Bu (Nembutsu) often or seldom means exactly this – “I entrust to Amida Buddha/I take refuge in Amida Buddha and I wish to go to His Pure Land”. It also means, “Homage to Amida Buddha” and “Thank you Amida Buddha for saving me as I am”.

Every 17th of each month - The Day of All Buddhas' Witness

I bow my head at the feet of all Buddhas in the ten directions
May I never forget their compassionate guidance.
After being born in Sukhavati I will visit their Pure Lands
to bring offerings to them and worship them.
This Amida has promised in His 23rd and 24th Vow. 

On every 17 of each month we celebrate at Amidaji (click here for our Dharma calendar) The Day of all Buddhas' Witness.

On this day we are grateful to all Buddhas for guiding us to Amida. Also, we remember that all Buddhas praise Amida Buddha’s Name and encourage us to entrust to Him, say His Name and wish to go to His Pure Land. 

First we hear about this from Amida Buddha himself in his 17^th Vow, in which He promised:

“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.” 

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 One Vehicle of the Primal Vow - the ultimate teaching of Shakyamuni and all Buddhas

    

Shakyamuni Buddha teaching the Larger Sutra on Amida Buddha

- the Supreme Turning of the Wheel of Dharma

It is very important to understand that Shinran Shonin did not consider the Primal Vow and the teaching explaining it, to be just a path among the many Mahayana methods, but the supreme Buddhist vehicle, the One Vehicle[1] of the Primal Vow (Universal Vow), the most important teaching of all Buddhas, the true, hidden reason for their coming to this world.

He said:

 "Respectfully I proclaim to all aspirants of Birth: The ocean of the One Vehicle of the Universal Vow"[2]

„When I ponder the ocean of the One Vehicle of the Primal Vow, I see that it is the all-merging, perfect, unhindered, absolute, and unparalleled teaching that brings about the quickest effect"[3].

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.'

TABLE OF CONTENTS

Here is a collection of articles posted on this website. For more articles, books, photos, and news please look at the navbar and on the left and right columns.

I. BUDDHIST EXPLANATIONS OF THE WORLD
There is no supreme creator god in the Buddha Dharma
Some Buddhist explanations on the origin and existence of the universe
Two questions on Buddha-nature and Samsara
Belief in a creator god is an obstacle to shinjin (faith in Amida Buddha)
The six realms of samsaric existence

II. KARMA
The Buddhist teaching on man, rebirth, and karma
The influence of past karma and the impossibility of becoming a Buddha in this life
Karmic evils do not create hindrance to birth in the Pure Land

III. ARTICLES ABOUT AMIDA BUDDHA AND HIS PURE LAND
About Amida Buddha and His Pure Land
The Story of Amida Buddha as told by Shakyamuni Buddha
The Infinite Life of Amida Buddha - explanation of the 13th Vow
The Infinite Life of Amida Buddha - explanation of the 12th Vow
The Three Bodies (Aspects) of Amida Buddha
Master T'an-luan on Amida Buddha and His Pure Land
The Relation between the Doctrine of the "Two Buddha Bodies" and "Three Buddha Bodies" (Trikaya) of Amida Buddha
Amida as the eternal Buddha and the Buddha described in the Larger Sutra
Amida is not an abstract concept but a living Buddha
Those who deny the existence of Amida don't have shinjin - some simple explanations
Amida is a real Buddha - video teaching by Paul Roberts
Honen Shonin on Amida Buddha
 The Safe Enlightened Realm of Amida Buddha
The Pure Land in the teaching of Jodo Shinshu
The manifestations of the Pure Land - short explanations of the 32nd Vow of Amida Buddha
The Pure Land of Amida reveals in its Light all the Buddha lands - explanation of the 31st Vow of Amida Buddha
The two aspects of the Pure Land
Trees of Enlightenment
The reason for the western location of the Pure Land and its wonderful description in the sutras
Does the Pure Land really exists?
What part of our mind goes to the Pure Land?

IV. SHAKYAMUNI BUDDHA
The purpose of Shakyamuni Buddha's coming to this world
The smartest guy in the room

V. THREE DHARMA AGES
The three Dharma ages
Jodo Shinshu - the only effective path in this last Dharma age

VI. SHINJIN (FAITH) AND NEMBUTSU
Aspiration to become a Buddha - the most important matter
Don't rely on "all beings will eventually become Buddhas"
Entering the Jodo Shinshu Path
Only for me, Shinran
The miracle of Jodo Shinshu
Our Path is simple
The effect is similar to the cause - difference between the Path of self-power and the Pure Land Path
Concentrate exclusively on Amida Buddha
What is the meaning of faith (shinjin) and nembutsu
Nembutsu of faith and gratitude
The dream world and the nembutsu of faith
All Buddhas praise the Name of Amida Buddha - explanation of the 17th Vow
Three Vows of salvation - explanation of the 18th, 19th and 20th Vows of Amida Buddha
The so called "exclusion" in the Primal Vow of Amida
Birth in the borderland of the Pure Land - commentary on the 17th chapter of Tannisho
No discrimination of women in the salvation of Amida Buddha - explanation of the 35th Vow
The peace and happiness of shinjin - explanation of the 33rd Vow
Equal to Maitreya Buddha
Shinjin is not mind created
On doubts and fears
Question: How can one know that he received shinjin if he has no access to a temple and priest?
Just say the Name in faith
Nembutsu does not work because of us
Faith is simple, nothing special
Shinjin: knowing, not experiencing
Do not rely on your spiritual evolution
Realizing our limitations in daily life
Don't play smart in Samsara
Jump in the arms of Amida
Do not worry about wandering thoughts
About your thoughts and bad tendencies that do not stop after receiving shinjin
How can the ego become a Buddha?
The ten benefits in this life of a nembutsu follower
Shinjin and Buddha-nature
Merit transference from Amida Buddha to the practitioner
Faith and nembutsu are not our creations
Two questions on "faith and nembutsu are not our creation"
Question: discrimination in the saving activity of Amida?
The alaya storehouse consciousness and faith in Amida Buddha
Repentance in Jodo Shinshu
"Good" for birth in the Pure Land
Those who deny the existence of Amida don't have shinjin (faith)
Enjoy the taste of nembutsu
Four misconceptions concerning the nembutsu
Self power as obstacle to nembutsu
Many recitations of nembutsu - a question
Saying nembutsu as many times as we like - a story
No meditation, just nembutsu
We cannot mix nembutsu with zazen
No zazen here for this ignorant man
Nembutsu recitation (audio)
Difference between Jodoshu and Jodo Shinshu
Complete peace of mind

VII. DIVERGENCES FROM THE JODO SHINSHU TEACHING
If nembutsu is true and real
If Amida's Primal Vow is true...
What do I mean by "modern heresies"?
Belief in a creator god is an obstacle to shinjin
The story of Amida Buddha as told by Shakyamuni
My responsibility
An example of the false teachings of Kiyozawa Manshi
Guard the gates of the temple
Do not use Amida Dharma for worldly matters
Official position of Hongwanji on the matter of after death birth in the Pure Land
Amida is not an abstract concept, but a living Buddha
Notes on the 16th European Shinshu Conference
Those who deny the existence of Amida don't have shinjin - some simple explanations
The reason for the western location of the Pure Land and its wonderful description in the sutras
The Pure Land in the teaching of Jodo Shinshu
Honen Shonin on Amida Buddha
Amida is a real Buddha - video teaching by Paul Roberts
Build barricades of true Shinshu Dharma in your own town and country
Against the view that the Pure Land sutras are not Shakyamuni's teaching, but a later invention
Does the Pure Land really exists?
Next European Shinshu Conference supposed to be held in Romania was cancelled
Exclusion from the German sangha due to my uncompromising attitude against modern divergences
Which teachers are actually worth listening to?
A Dharma dialogue on modern divergences from the Jodo Shinshu teaching
More on modern divergences from the Jodo Shinshu teaching
A book by Unno is denied access to the library of Tariki Dojo
Reactions to my criticism of Unno's writing (part1)
Reactions to my criticism of Unno's writing (part2)
Against Shigaraki's false teachings
Kobai Sensei's statement (video): Amida is a true and real Buddha, not a fictional character
Reactions against Kobai Sensei's statement and my answers (part1)
Reactions against Kobai Sensei's statement and my answers (part2)
Some discussions on the nature of Amida Buddha
Letter to a non-Jodo Shinshu friend about modern heresies and respect for all Buddhist schools

VIII. LISTENING THE TEACHING
A few verses on the right attitude of hearing the Amida Dharma
Rennyo Shonin on sangha - what can we learn from him
Listen deeply - video teaching by Paul Roberts
It is difficult...
Do not place your teacher on a pedestal
A test for your understanding of the Jodo Shinshu teaching

IX. DEATH AND IMPERMANENCE
You are not your body
Shinjin is freedom from death
Immediate Buddhahood for ordinary people without passing through Bardo
State of mind in the moment of death
Question: what part of our mind goes to the Pure Land?
Because you are an ordinary person
On the "here and now" slogan
Again on the "here and now" slogan
Do NOT have patience
Time for practice
The meaning of Obon - festival of the dead
Death barrier
Brutal awareness
Intense awareness of impermanence
Disgusted with Samsara
On "White Ashes"
Solve the matter of death and after-death now

X. ETHICS/PRECEPTS AND JODO SHINSHU
No self-improving programs for Jodo Shinshu followers
The meaning of "there are no precepts"
Words of Rennyo useful for meat eaters
Again on Jodo Shinshu ethics

XI. PERSONAL EXPERIENCES
The right attitude of mind when working for Amidaji
A vision with Amida Buddha
Enjoy the presence of the Buddhas
Sincere letter to a nice and virtuous Buddhist practitioner
Ordination as a way to the lower realms or the Pure Land
Thoughts on what is really important and joy of being a priest
Why do I shave my head
Chanting in the middle of personal chaos
The only path for me
I was a "good" Buddhist
The most important words for me

XII. PARABLES AND STORIES
The parable of the two rivers and the white path
A story of Shinran's meeting with a hungry ghost

XIII. DOJO/TEMPLE
Articles, news and photos related with the construction of Amidaji temple
Guard the gates of the temple
Beyond physical and ideological barriers
Sangha as spiritual friendship
Question: are gay and lesbians welcomed in the dojo or temple?
The nembutsu meetings in the Romanian Jodo Shinshu sangha
Rules of the dojo/temple
Why do we need discipline in a dojo or temple?
Traditional respect toward one's teacher

Concentrate exclusively on Amida Buddha

“With your whole heart look forward expectantly to birth in the Pure Land, worship and bear in mind the Buddha of Infinite Light, and don’t think about anything else, nor perform any other spiritual practices.” Honen Shonin[1]

All we need to do for our attainment of Buddhahood in the Pure Land is mentioned in the Primal Vow of Amida Buddha: to say the Name in faith and wish to be born there. Nothing else. No meditation practices, no this or that special virtue, just entrust to Amida, say his Name and wish to be born in his Pure Land.

The essentials of our tradition are just these three conditions, which are comprised in shinjin or faith in Amida. If you have genuine faith in Amida, then you naturally say his Name and wish to be born in his Land after death. It is as simple as that. Also, in order to have faith in Amida, you need to accept that he is a real and living Buddha, and in order to wish to be born in his Land you also need to accept that thisland is true and real. I think that everybody, even illiterate people, can understand this simple logic.

Now please, pay attention: to say the Name of Amida, and not of other Buddhas or religious figures outside Buddhism, to have faith in Amida and wish to be born in his Pure Land, not in the land of other Buddhas! This is extremely important.

The Pure Land of Amida reveals in its Light all the Buddha-lands - short explanation of the 31st Vow of Amida-

last revised and updated September 21st 2019

“If, when I attain Buddhahood, my land should not be resplendent, revealing in its light all the immeasurable, innumerable and inconceivable Buddha-lands, like images reflected in a clear mirror, may I not attain perfect Enlightenment.”[1] 

the 31st Vow

This Vow is linked with the 12thVow where Dharmakara, the actual Amida Buddha, promises that His light as a Buddha will be infinite, capable to illuminate all the Buddha-lands[2]. Thus, the 31^st Vow shows the unity between Amida as an Enlightened Person and His Pure Land, which is His own manifestation. The Light of Amida is also the Light of His Pure Land.

Short explanation of the 12th Vow - the Infinite Light of Amida Buddha

 last revised September 18th 2019

“If, when I attain Buddhahood, my light should be limited, unable to illuminate at least a hundred thousand kotis of nayutas of Buddha-lands, may I not attain perfect Enlightenment.”[1]

the 12^th Vow

This is the Vow in which Dharmakara, the actual Amida Buddha promises that His Light as a Buddha will be infinite. This infinite Light embraces, protects and brings the wisdom of faith (shinjin) into the hearts and minds of people who are open to Amida’s message of salvation. 

In the Contemplation Sutra, section 17, it is said:

All Buddhas praise Amida's Name (short explanation of the 17th Vow of Amida Buddha)

 last revised September 24 2019

“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.”[1]

the 17^th Vow

In this vow Dharmakara promised that when He becomes Amida Buddha, His Name will be praised by all Buddhas so that sentient beings are encouraged to entrust to it and say it in faith. Thus, the 17^th Vow supports the 18thVow (the Primal Vow) in which the saying of Amida’s Name in faith and aspiration to be born in His Pure Land are mentioned. As Shinran said in Notes on Essentials of Faith Alone: