Tuesday, October 10, 2023
Being ordained and training as a Jodo Shinshu Buddhist monk in Amidaji Temple - my experience, by Rev Kosho Arana (Colombia)
Sunday, October 8, 2023
Three Jodo Shinshu Buddhist hymns recited in Amidaji style by Rev Josho and Rev Kosho (audio/video)
Monday, June 13, 2022
The determination of the true disciple of Amida Buddha
Honen Shonin said:
Commentary:
A genuine disciple of Amida Buddha does not care about other practices and does not listen to the wrong views of modernists or the false teachings of externalists (non-Buddhists). Even if thoughts of “what if Amida is not real” or “what if the Primal Vow is not true” appear suddenly in his mind, he does not pay attention to them, but continues to be focused on the Nembutsu of faith. Instead of looking at these “pursuers” who come in the form of non-Buddhists, heretics or even random thoughts, he goes forward to the Pure Land encouraged by Shakyamuni and the lineage Masters.
To be satisfied with the Nembutsu and to think that Nembutsu is enough, to not need anything else than Amida’s Holy Name – these are the characteristics of a person of faith. Promises of other practices and religions fall deaf to his ears because he obeys only to the exclusive requirements of the Primal Vow: exclusive faith in Amida, exclusive saying of His Name and exclusive wish to be born in His Pure Land.
Even if the people around him follow other paths or the stones and rocks, the sky and the trees all shout in one voice that Amida does not exist or that so and so god has a better teaching, the true disciple will never falter in his determination to have faith only in Amida, say only His Name and wish to go only to His Pure Land after death. Just like the deer pursued by hunters, he sees nothing, hears nothing and is not interested in any other path than the Nembutsu of faith. Only such a true disciple will reach the safety of the Pure Land.
[1] Honen the Buddhist Saint - His Life and Teachings, volume III, compiled by imperial order, translation by Rev Ryugaku Ishizuka and Rev Harper Havelock Coates, The Society for the Publication of Sacred Books of the World, Kyoto, 1949, p. 399
Thursday, June 2, 2022
Honen Shonin's letter to nun Shonyobo
“I am very sorry indeed to hear about Shonyobo’s illness. Having heard that she is ill, in fact seriously so, I should like to go and see her, and make sure whether she is going right on with the practice of the Nembutsu up to the very end; but especially so when I remember how often she used to call upon me to ask questions about the way of salvation. So as soon as word reached me, I at once wanted to go and see her. But I had just before that decided upon the special Nembutsu practice (Nembutsu retreat) for some days, and not to go out of my chamber for anything whatsoever. Now circumstances have so changed, that I am tempted to reverse my decision and go at once to see her. But on further reflection I have come to feel that, after all, it does not matter one way or the other about such interchanges of courtesy in this world, for the fact is that we are in danger anyway of becoming foolishly attached to these earthly bodies of ours. No matter who it is, no one stays forever here in this fleshly body. The only difference is that either I myself or someone else must be left behind and the other go first. Then if we think of the interval of time that will separate us, that too is uncertain. And even though they may call it long, at the longest it is only like a short dream. So no matter how many times I think it over, the more I am convinced that the thing to do is to think only of our meeting in the land of Amida Buddha where, as we sit upon our lotus flowers, the cares of this world will have all clear away, and we shall converse together about the scenes and events of our past lives.
Friday, May 27, 2022
Selected teachings from Honen Shonin with commentary
Say the Nembutsu with an undivided mind
The transmission of the Nembutsu faith from Master Shantao to Master Honen
The superiority of the Nembutsu Path according to Honen Shonin
On people who cannot be saved by Amida Buddha
Self-power teachings and practices are not appropriate for our times
Honen's reason for the founding of a separate Pure Land school and my reason for founding Amidaji
Just say the Nembutsu without adding anything to it
On those who slander the exclusive Nembutsu practitioners
Don't listen to teachers who deny birth in the Pure Land through Nembutsu
The protection by Amida Buddha can reach only those who exclusively say His Name in faith
The Meaning of "no working is true working" in relation with our birth in the Pure Land
Do not mix Nembutsu with other practices
Faith, Nembutsu and aspirations are one
The number of Nembutsu recitations is not important as long as we rely on Amida's Power
The uniqueness and universality of Nembutsu
Focus on Amida's Name, not on your monkey mind
Do not despise other Buddhas, Dharma Gates and Buddhist teachings because you have faith in Amida
Nembutsu is the same no matter who says it
Goodness or badness are not the cause of birth into the Pure Land
Honen said the Nembutsu as if already saved by Amida
The determination of the true disciple of Amida Buddha
The cause for birth into the Pure Land may appear anytime
The need for oral instructions by a true teacher
Honen Shonin and the nun in the Ninnaji temple
Honen Shonin's letter to the nun Shonyobo
Kyo Amidabutsu (Shiro Amano) of Kawachi Province
The prostitute of Muro, a disciple of Honen Shonin
More will follow soon!
Sunday, September 22, 2019
Vows made for those who still cling to their own power - explanation of the 19th Vow and 20th Vows of Amida Buddha
Sunday, June 9, 2019
Virtues and activities of the Enlightened Bodhisattvas of the Pure Land – commentary on sections 28 and 30 of the Larger Sutra
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Amida Buddha and His two attendand Bodhisattvas, Avalokitesvara and Mahasthamaprapta |
Monday, December 18, 2017
Paul Roberts was born in the Pure Land
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Paul Roberts |
Tuesday, July 14, 2015
Thoughts on the teaching of Doctrine within the Hongwanji-ha (Nishi Hongwanji) organisation in recent years
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Rev Eiken Kobai |
Monday, September 14, 2009
The three Dharma ages
last revised: May 23, 2021
In this chapter I will explain
the teaching about the three Dharma ages by using various quotes from the last
chapter of Shinran’s Kyogyoshinsho. These quotes are Master Shinran’s
own words or passages from sutras and commentaries that he himself used in his
explanations.
Generally speaking, the doctrine of the Three Dharma Ages
refers to the gradual decline of the capacities of beings to practice the
Dharma and attain realization through it. Thus, there is a difference between
the time when the Buddha was in a human body and when He influenced directly
through His example and Buddha field those gathered around Him, and the periods
far away in time when only the teaching remains, but not the Teacher.
What a great chance it is to meet a Buddha in flesh and bones and receive instructions directly from Him, being constantly in His presence and influenced by His Buddha field. How quick and safe the spiritual development can be just by seeing His face and having devotion for Him every day, not to mention the constant checking and support He gives to your practice. Also, if you live in the period close to a Buddha’s departure from the physical body (Parinirvana), His influence is still felt and active through the working of His closest disciples or the disciples of these disciples.