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].

Alcune generali nozioni di Buddismo Jodo Shinshu (specialmente raccomandato per i principianti)

translated from English by Daikaku Antonio Aliperti

Clicca qui per ritornare alla pagina principale di libri ed articoli in italiano

 1)Samsara e Nirvana (Buddità/Illuminazione)

Il Samsara è il ciclo di ripetute nascite e morti. Poichè è l’effetto del karma [1] personale e collettivo (inter-relato) degli esseri non illuminati [2], non ha nessun altro creatore [3] oltre  le nostre stesse illusioni, attaccamenti e brame. Ci sono molteplici samsarici stati di esistenza, tra i quali menzioniamo, gli inferni, gli spiriti affamati, gli animali, gli umani, gli asura o spiriti combattenti e dei. Tutti gli esseri nascono, muoiono, e rinascono ancora in quei rispettivi reami in relazione al loro karma, e la loro esistenza è accompagnata da differenti tipi di sofferenza, oscuramenti e illusioni [4]. Il fine della Via del Buddha è fuggire dal Samsara e raggiungere lo stato di Buddità o Nirvana/Perfetta Illuminazione [5]. Questa è la più alta libertà e felicità che non dipende da nessuna condizione esterna, ed è il potenziale intrinseco in tutti gli esseri senzienti, non importa quanto in basso siano ora nella scala dell’evoluzione spirituale. Scritto semplicemente, proprio come tutti i semi hanno il potenziale naturale di diventare alberi, così gli esseri senzienti hanno il potenziale naturale di diventare Buddha, cioè, risvegliare la loro natura di Buddha. Questo è ciò che significa nel Buddismo con „ tutti gli esseri hanno la natura di Buddha” [6]. Al di là dei vari strati della nostra personalità illusoria, la natura di Buddha è la vera realtà, increata e indistruttibile, il tesoro nascosto in ciascuno di noi. Quando è scoperta, le cause della sofferenza e delle ripetute nascite e morti sono annichilite e colui che l’ha raggiunta diventa un salvatore e una guida per tutti gli esseri che sono ancora prigionieri nella schiavitù del Samsara. Lo stato di Nirvana o Buddità è supremo nell’universo. Tutti coloro che lo raggiungono sono chiamati Buddha. Nessun dio, spirito o figura divina delle varie religioni sono superiori ai Buddha, e nessuna religione o via spirituale eguaglia l’insegnamento del Buddha. Questa è esattamente la ragione per cui noi, in quanto discepoli buddisti prendiamo rifugio solo nel Buddha, il Suo Dharma e la comunità dei Suoi veri seguaci (Sangha) [7], e perchè noi non veneriamo, o dipendiamo da nessun’altra figura religiosa al di fuori del Buddha Dharma [8] . Il Samsara è spesso dipinto nei sacri testi come un sogno collettivo, mentre i samsarici (non illuminati) esseri sono descritti come persone che sono addormentate nella lunga notte dell’ignoranza. I Buddha, che sono le sole Persone Risvegliate/Illuminate (la parola „Buddha” significa „il Risvegliato” ), hanno Infinita Saggezza e Infinita Compassione e pertanto agiscono sempre come risvegliatori degli altri. La collezione di insegnamenti e pratiche con cui i Buddha cercano di risvegliare o aiutare gli esseri senzienti non illuminati è chiamata Buddha Dharma.

The thirteen contemplations (sections 9 – 21 of the Contemplation Sutra)

 

Fragment from my Commentary on the Contemplation Sutra. It is a work in progress and under constant revision. Click here to read the other chapters.

Here are the thirteen contemplations/meditations taught by Shakyamuni Buddha in sections 9 to 21. As they are technical explanations I will only comment when it’s really necessary.
 
The 1^st contemplation is on the setting sun:
 
 “The Buddha said to Vaidehi, ‘You and other sentient beings should concentrate and, with one-pointed attention, turn your thoughts westward. How do you contemplate? All sentient beings except those born blind – that is, all those with the faculty of sight – should look at the setting sun. Sit in the proper posture, facing west. Clearly gaze at the sun, with mind firmly fixed on it; concentrate your sight and do not let it wander from the setting sun, which is like a drum suspended above the horizon. Having done so, you should then be able to visualize it clearly, whether your eyes are open or closed. This is the visualization of the sun and is known as the first contemplation. To practice in this way is called the correct contemplation, and to practice otherwise is incorrect.’”[1]
 
Even from the first contemplation we are announced that the practices mentioned in this sutra cannot be followed by blind people, unlike the simple requirements of the Primal Vow which are easy to meet by everybody.
 
The 2^nd contemplation, on the water:

Amida Buddha and His Land as described in the Contemplation Sutra through the thirteen contemplations and the nine grades of beings

Fragment from my Commentary on the Contemplation Sutra. It is a work in progress and under constant revision. Click here to read the other chapters.

Before advancing to the chapter on the thirteen contemplations, it is important to mention that because the practices of the Contemplation Sutra lead to birth in the border land of the Pure Land, their objects of contemplation is Amida and His land as “transformed Buddha and land”.
 
In order to understand what I mean by “transformed Buddha and land” (which is actually an expression used by Shinran himself[1]) I need to explain first the doctrine of the two aspects of the Pure Land. Please read carefully.
 
The Pure Land of Amida Buddha has two main aspects: 1) the ultimate Dharmakaya aspect, and   2) the manifestation or Sambhogakaya (recompense) aspect. 
 
1) The ultimate Dharmakaya aspect means that the Pure Land is Nirvanic in its essence, as it was stated in the Larger Sutra:
 
“My land, being like Nirvana itself,
Will be beyond comparison.”[2]
 
This means that all the manifestations of the Pure Land are grounded in the perfect Enlightenment of Amida Buddha, and are conducive to Enlightenment. We ourselves will attain Enlightenment when we are born in the center of the Pure Land (the fulfilled land of the Pure Land), because the essence of the Pure Land is Enlightenment/Nirvana/Dharmakaya itself. Otherwise, if the Pure Land was not an enlightened realm, it would lead only to sense attachments, like other Samsaric realms do, but Shakyamuni Buddha[3] and our Masters[4] were very clear that this is not the case.

A great year for Amidaji

It has been a great spiritual pleasure for me that this year when we had the 850^th anniversary of Shinran Shonin’s birth in this world, and 20 years have passed since my ordination, our Amidaji international sangha has grown in quality with people of faith who are active in both learning and teaching. We are indeed a genuine Sangha where faith in Amida Buddha can be received and those who don’t have faith yet, can be guided and helped to receive it.
 
Also, this year has been very auspicious in the sense that I successfully examined and ordained Rev Kosho Arana of Colombia as a Buddhist monk (priest). He and our lay teachers, together with various lay members, are doing their best in their respective parts of the world to promote the orthodox teaching of Amidaji branch of Jodo Shinshu Buddhism. I also try my best to do my duty, inspired as I am by Amida Buddha and my fellow travelers on the Nembutsu Path. After so many years of struggle, which I explained in my autobiography, The Path Between the Thorns, I am finally at home in a Sangha which is a reflection of Amida’s Light in the world.
 
I often say that NOBODY has the monopoly on the Jodo Shinshu teaching (and ordinations), as there are people of genuine faith in all branches of Jodo Shinshu Buddhism or without any official affiliation at all. They are themselves reflections of Amida’s Light in the world and future Buddhas who will, sooner or later, be able to manifest an infinite number of Nirmanakaya (accommodated) bodies all over the samsaric universes to guide all beings, while in the same time dwell forever in Sambhogakaya form in the Pure Land of Peace and Bliss.   
 
To Amida Budha, to Amida Dharma, and to all people of faith from inside or outside of Amidaji,
I bow in gratitude with my head touching the ground and worship them as the Three Treasures.

Namo Amida Bu 
 
Josho Adrian Cirlea – Daisojo of Amidaji branch of Jodo Shinshu Buddhism 

(Amidaji International Temple)
 

Links of Amidaji branch of Jodo Shinshu Buddhism

( except this website)

Amidaji group in Russian language 

 Amidaji website in Spanish maintained by our members in Latino America

Youtube page of Amidaji in Spanish

Youtube channel in English (Rev Josho Adrian Cirlea)

Youtube channel of Joshin from USA 

Website in Romanian 

Question and Answer - the True Teaching of Shakyamuni on Amida Buddha and His Pure Land

Rev Kosho Arana at Amidaji

    Click here for the Spanish version

by Rev Kosho Arana 

 

 I recently received this question from a Facebook contact   Fatih Ozkan:

 I would like to ask some questions:

 Was Amitabha Buddha actually preached by Shakyamuni   Buddha  or was he later invented as an Upaya by the Mahayana   saints? Are Amitabha Buddha and The Pure Land literally real or   an archetype? Buddha-Dharma says that all dharmas   (phenomena) are sealed with three realities: pain, impermanence   and selflessness. How can Sukhavati be an eternal realm now?

 Sincerely, A-Mi-To-Fo 

*

  Hello Dear Ozkan, Namo Amida Bu

 Thank you for your questions. They are very important.

I will answer them as best I can.

The teachings about Amida Buddha (Amitabha Buddha) are an essential part of more than 290 Sutras in the Mahayana Canon, especially the Sukavativyuha or the Larger Sutra on the Buddha of Infinite Life which was preached by Shakyamuni Buddha.  This teaching has been praised by many Mahayana masters including but not limited to Bodhisattva Nagarjuna, Bodhisattva Vasubandhu, Bodhisattva Asanga, Master Tan Luan, Master Tao Ch’o, Master Shantao, Master Honen and Master Shinran. Shakyamuni Buddha Himself taught in many sutras the existence of innumerable Enlightened Realms outside Samsara, called Pure Lands which are created by different Buddhas according to their specific vows.

Being ordained and training as a Jodo Shinshu Buddhist monk in Amidaji Temple - my experience, by Rev Kosho Arana (Colombia)

This article is related with the first monk (priest) ordination held

 in Amidaji branch of Jodo Shinshu Buddhism (click here to read)

download this article in pdf here

click here for the Spanish version of this article

I stumbled upon Reverend Josho Adrian Cirlea’s books on Jodo Shinshu Buddhism around 2018. It wouldn’t be an overstatement to say that my life was never the same after that. This is not because Josho Sensei is some kind of great guru or great spiritual master but simply because he expressed the Jodo Shinshu teaching with great simplicity and clarity and every page he writes on Jodo Shinshu doctrine is not based on his personal ideas but on the Sutras and the teachings of Shinran, Rennyo and the Jodo Shinshu Patriarcs.

 

Josho Sensei’s books contain the nectar of the sutras and shastras, because they are full to the brim with quotes from the words of Shakyamuni Buddha, Shinran Shonin, Honen Shonin and Rennyo Shonin, and the great Mahayana Patriarchs. There is no room for wrong views or half-truths in his writings. You can sense he is just an ordinary guy doing his best to explain to himself and others the wonderful treasure of the Buddha Dharma in general and Jodo Shinshu in particular, and that is priceless in our day and age in which there are thousands of self-proclaimed gurus, masters, “venerables” and mystics of all sorts who don’t blink twice at combining Buddhism with worldly ideologies, and samsaric religions just to make them more appealing to the masses. 

Josho Sensei simply could not care less about numbers or pleasing people. I could sense that from the first emails we exchanged. All his words and deeds as a Jodo Shinshu monk are just ways to say, “entrust yourself to the real and living Amida Buddha, say His Name with faith and gratitude and wish to be born in His Pure Land after death so that you scape the painful cycle of birth and death and attain Buddhahood, and then you yourself will eternally return to Samsara so save all beings in the 10 directions with perfect wisdom and compassion”. This clear, honest and uncompromising way to teach the Dharma is rarely found in Jodo Shinshu nowadays and I would say it is also scarce for Buddhism in general. “Feel good talks”, dangerous and misleading spiritual combinations, mundane entertainment and pop self-help teachings is what most temples thrive on nowadays. It’s fairly easy to find so-called Buddhist teachers and temples that never or rarely mention basic Buddhist teachings such as karma, samsara, Buddhahood, faith and morality. So, I am truly grateful to have found in this life an honest teacher who puts the Dharma above his own opinions and who tries to understand and explain the Dharma in simple terms for ordinary people living ordinary lives.

The protection by Amida Buddha can reach only those who exclusively say His Name in faith

 

Click here to return to "Selected passages from Honen Shonin with commentary"

" The merit of protection by Amida Buddha is received in daily life. This is because one who has genuine belief in birth in the Pure Land holds no doubt. Amida Buddha casts eighty-four thousand rays of His light of compassion upon one who is resolute in the attainment of this goal. Amida Buddha shines this light continually on the Nembutsu practitioner in daily life and up to the final moment of that person's life. For this reason, it is called the 'Vow by which Amida Buddha never abandons the Nembutsu devotee."[1] 

When saying the above, Honen Shonin relied on the following passage from the Contemplation Sutra: 

“Buddha Amitayus (Amida) possesses eighty-four thousand physical characteristics, each having eighty-four thousand secondary marks of excellence. Each secondary mark emits eighty-four thousand rays of light; each ray of light shines universally upon the lands of the ten directions, embracing and not forsaking those who are mindful of the Buddha (have faith in Amida).”[2] 

The origin of universe and humans in the Buddhist cosmology

Related article: 

Description and contemplation of the suffering of the six realms of samsaric existence

Instead of a creator god, the collective karma of a multitude number of beings is the primary cause and first impulse for the appearance of a new universe. This karma contains all the potentiality of that specific universe, including its general laws of physics. Thus, once it comes into existence from collective karmic causes, then all the laws of physics will follow. These will be responsible, for example, with what actually happens with the planets, changing of seasons, and so on. It is very important to understand that if the collective karma is the primary cause for the formation/apparition of a new universe, not all the things which happen next in that universe is due to karma. For example, when a leaf falls from a tree, or when a rock falls from a mountain, it is not the karma of the leaf or the rock to fall, but the simple law of gravitation. If we happen to walk in the mountain when a rock falls, and we are hit in the head, then that is karma, but no matter we are there or not, rocks and leaves will fall, and planets will revolve around the sun, etc. Thus, once a universe appeared, not everything which happens in it can be called karma. However, I repeat, the impulse and the primal cause which brought that universe into existence is the collective karma of the beings that have the causes for rebirth in such physical conditions.   

Amida Buddha is the best guide to our Buddha nature

Amida Buddha is the best guide to the Buddha nature which is the true nature of all beings. However, attaining Buddha nature does NOT mean that transcendent Buddhas like Amida stop existing.  Rather it means Amida takes you to a dimension where all Buddhas dwell. It's like escaping a prison (samsara) and joining all Buddhas in the same beautiful park where you can know each other and have fun together. Of course, discovering Buddha nature is beyond words and conceptual understanding, but I'm using this image just to help you stop falling into the wrong view of nihilistic voidness.

Against the idea that the Pure Land is "here and now"

I have always wondered how can one say that the “Pure Land is here and now” or in “the mind” if he cannot actually manifest, here and now, the qualities of the Pure Land? Indeed, how can one be in the Pure Land, but continue to be impure in one’s mind and still unenlightened? This is clear evidence that such views do not belong to the Dharma Gate of the Pure Land, or to the simple faith oriented teaching of the Jodo Shinshu school.  

In the Larger Sutra it is said:

“They are of noble and majestic countenance, unequaled in all the worlds, and their appearance is superb, unmatched by any being, heavenly or human. They are all endowed with bodies of Naturalness, Emptiness, and Infinity.”[1]

So, are those deluded scholars who claim that the Pure Land is “here and now” endowed with “bodies of Naturalness, Emptiness, and Infinity”? Shinran himself made reference to the same passage from the Larger Sutra, in his work Passages on the Pure Land Way [REALIZATION] :

Don’t use formless Dharmakaya to deny the transcendent manifestation of Amida Buddha

Many nowadays false teachers who are slandering the right Dharma, often use the formless Dharmakaya (Dharmakaya of Dharma-nature) which is the Buddha nature of all beings and of Buddhas themselves, as an excuse and argument to reduce all transcendent manifestations (Dharmakaya of Expediency/Sambhogakaya Aspect) to mere symbols or metaphors, or even go so far as to blame “folk Buddhism” for their presence in the canonical writings. But surely, Master T’an-luan did not share such distorted views when he clearly said that exactly because Dharmakaya is formless, there is no form which it cannot manifest:

“Unconditioned Dharmakaya is the body of Dharma-nature. Because Dharma-nature is Nirvanic, Dharmakaya is formless. Because it is formless, there is no form which it cannot manifest. Therefore, the body adorned with the marks of excellence is itself Dharmakaya”. 

Topics of examination for those who want to become lay teachers or monks and nuns in Amidaji branch of Jodo Shinshu Buddhism

Here are some topics for study and examination in our Amidaji branch of Jodo Shinshu Buddhism, especially useful for those who want to become lay teachers or monks and nuns. The candidate is required to use passages from the sacred texts in support of his or her explanations. You can start with any topic as the order is not important.

1) What is samsara? The illusory nature of samsara.

2) There is no creator god, ruler and judge of the world. The incompatibility of belief in a monotheistic god and Buddhism. Why those who believe in a creator god cannot have true faith in Amida Buddha? Difference between the so-called gods of monotheistic religions and Amida Buddha.

3) Buddhist explanations on the origin and existence of the universe.

4) The Buddhist teaching on rebirth.

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 salvation of queen Vaidehi

Shakyamuni and Queen Vaidehi
(source of the photo)

 Fragment from my Commentary on the Contemplation Sutra. It is a work in progress and under constant revision. Click here to read the other chapters.

last revised June 6, 2024

 Commentary on sections 1 - 8

The Contemplation Sutra[1] was taught in the context of a tragedy in the royal family of Magadha[2]. Master Shan-tao[3] who also wrote a commentary on this sutra, gave a detailed account of what happened. As I don’t have access to a good/useful English translation of his commentary, I quote Rev Hisao Inagaki’s summary of Shan-tao’s explanation: 

“Shakyamuni had a cousin, Devadatta, who was greedy for fame and wealth. Seeing the Buddha receive many offerings from King Bimbisara, he wanted to take over the leadership of the sangha. He first learned supernatural power from Ananda, which he displayed to Prince  Ajatasatru; thus he won the respect of the prince and also received sumptuous offerings from him. Devadatta then approached Shakyamuni and suggested that the Buddha retire but was rebuked for his stupidity. Angered by this, he next incited Ajatasatru to usurp the throne.

Seeing that Ajatasatru hesitated, Devadatta pointed at the prince’s broken little finger and told him the following story. 

On the home altar (obutsudan) and making offerings to Amida Buddha

altar arrangements type 1

fragment from my book 

Worshipping Amida Buddha - Liturgies and Ceremonies of Amidaji Temple 

 The image or statue you put in the center of the altar must be Amida Buddha   because in our tradition we rely exclusively on Amida for our birth in the Pure   Land. Chose the image you like most and you feel comfortable with. We prefer   a standing Amida as you see in the photos bellow, because this better signifies   that He is an active Buddha coming to save you. The position of the hands in   the classic Amida images of Jodo Shinshu school mean “don’t be afraid, come   as you are”. The 48 rays of lights coming from Amida’s head represent His 48   vows. Those are also oriented from Amida to you. Everything in Amida   iconography of Jodo Shinshu suggests His active and unconditional salvation. 

If you wish you can also use a scroll with Nembutsu written in Chinese characters or in your own language. 

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: 

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.

The enlightened manifestations for the sake of saving sentient beings

Amida Buddha and His Pure Land
always guiding samsaric beings to
what is true and real

Fragment from my book 
Simple Teachings on Emptiness and Buddha nature

The innate qualities of Buddha nature are activated when we attain perfect Enlightenment, that is, when we actually discover it. As I explained earlier, the discovered Buddha nature is called Dharmakaya. This Dharmakaya and its innate qualities enter into action in the moment of Enlightenment, taking various forms and manifestations for the sake of saving sentient beings.

While the mind-streams of beings and the samsaric environment in which they live are the effect of various causes and conditions and are thus considered to be empty of themselves, the Dharmakaya is only empty of illusions, blind passions and any samsaric phenomena, but NOT empty of itself. Because of this, the ultimate reality and everything that is rooted in it has true and real existence. Buddhas (fully Enlightened Beings) are true and real no matter the form they manifest or the emanations they create for the salvation of samsaric beings.