Big statue of Amida Buddha on the land of Amidaji temple

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Dear friends in the Dharma,
 
During my recent Nembutsu pilgrimage an older aspiration resurfaced with great power in my mind – to have a big outdoor statue of Amida Buddha (Amitabha/Amituofo) of at least 4 meters high on the land of Amidaji temple in Romania (see photos bellow), for the benefit of human and nonhuman beings.
 
As you might know, there is great merit and great karmic connection for those who see and show respect to Budha statues. Recently, I came across this sutra passage, quoted by Lama Zopa Rinpoche, who also approved and supported the building of the Kadampa Stupa in my country, that I visited a few weeks ago,
 
“Manjushri asked Buddha, ‘One Gone Beyond, now you are the only object to whom sentient beings can make offering. After you pass into the sorrowless state, what will sentient beings do? How will they accumulate merit when they can’t see Buddha anymore? Please advise us.’
Buddha answered, ‘My four followers, there is not one single difference between making offerings to me now and in the future, with devotion, making offerings to my reflections. The merit is equal and the result is equal.’”

The Bodhi Mind of the Pure Land Path (short question and answer)

Question from a reader: Shinran said that shinjin (faith) is Bodhi Mind. Does this mean that if I do not have Compassion for all beings in this life I will not go to the Pure Land?
 
My answer: The fact that shinjin (faith in Amida Buddha) equals Bodhi Mind does NOT mean that you are able to have the kind of Compassion ancient Mahayana saints had for every being in your present life! It only means that through faith in Amida you will be able to save all beings, because faith is the cause of birth in the Pure Land and of subsequent attainment of Buddhahood for you and all beings. So, the aspiration inherent in the Bodhi Mind is contained in shinjin in the sense that through faith you can fulfill the Bodhi Mind (after birth in the Pure Land). The aspirations of the Bodhi Mind (to become a Buddha for you and all beings) are fulfilled through faith, which is why faith is the Bodhi Mind. 

This is the proper way to understand this matter in accordance with our Jodo Shinshu school. So, don't worry. There is no problem that here and now you remain an ordinary person filled with ignorance and blind passions. It is especially for beings like you that Amida made His Primal Vow and created His Pure Land that is so easy to access.

PS: The only way you can practice compassion while you are still in this present samsaric body is to be an example of faith and help others entrust to Amida Buddha. I explained this when I presented the ten benefits in this life of a person of faith (click here to read the 9th benefit).

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.

The Pure Land is NOT here and now (video discussion)

 

 Articles related with this video teaching,

The True Teaching on Amida Buddha and His Pure Land

A collection of passages on the true meaning of birth in the Pure Land of Amida Buddha Vows explaining the characteristics, the capacities and activities of beings who attained Enlightenment in the Pure Land after being born there Virtues and activities of the Enlightened Bodhisattvas of the Pure Land – commentary on sections 28 and 30 of the Larger Sutra Against the idea that the Pure Land is "here and now" AMIDA DHARMA - Fascicle 11. The benefits of birth in the Pure Land after death

Those who deny the existence of Amida don’t have shinjin (faith) – some simple explanations

Youtube channel of Shaku Joshin Video presentation of the 71 topics of examination for those who want to become lay teachers or monks and nuns in Amidaji branch of Jodo Shinshu Buddhism

Bhuma devas - the gods who live among us

In the World of Desire (Kamadhatu), there are several classes of gods with their specific realms: bhuma devas who are gods that live among us, in forests, cities, in the sky, clouds, etc, and sagga devas[1] who live in the realms above our sphere of existence.

 Bhuma devas are connected to the same space as humans. They represent the lowest category of gods. Their strenght and hapiness differs a lot among them with some doing just a little better than pretas while others being glorious and powerful.  They are invisible to the naked eye and they generally prefer wild places, especially the forests, although some of them live in cities. Sometimes they interact with human, are venerated by them and are given offerings in exchange for protection and various benefits[2]. Some bhuma devas that are called „guardian gods” ( arakkadevata) are in fact, ancestors who were reborn in this form and are now protecting their former families or even countries. For example, in Jataka 545 we are told about a king who had a passion for gambling and whose guardian god (his own mother who died and was reborn in that state) always fixed his dice with her magic power. In another story (Jataka 536) an abandoned children was saved by his guardian god who transformed into a goat and fed him until a group of sheperds found him and took him with them. In Jataka 301 two armies are fighting supported by their respective protector gods who themselves fought each other.[3]

The most often mentioned in the texts are the spirits of the trees (rukkhadeva) about which we say that they live in an invisible dwelling place in the foliage[4]. Sometimes they are presented as identifying themselves with the whole tree like this would be their own body. This is why many buddhists, including myself, have the custom that before cutting a tree (especially if its a big and old one) they inform the spirit/spirits living inside it three days in advance and humbly ask them to move into another tree. 

Other bhuma devas live in the seas and oceans (Jataka 146, 190, 296), rivers (Jataka 288), parks (Jataka 539), plants (Jataka 370), grass (Jataka 121), cities (Jataka 497), etc.[5] 

Also, some bhuma devas live in the clouds and have somewhat control over the weather. They are called Valahakadeva and are divided in many categories: 1) warm clouds gods, 2) storm clouds gods, 3) wind gods and 4) rain gods. However, the weather is not influenced only by them. In the Samyuta Commentary (Saratthappakasini) there seven factors are mention that  cause or influence the weather: the power of nagas, the power of garudas, the power of gods, the power of a statement of truth (the power of true words with karmic weight), natural causes related with temperature, humidity, etc, the intervention of maras and the manifestation of a supranatural power. Generaly speaking, the changes in weather are due to natural processes and only unusual weather is caused by these gods. Also, the morality of people has an indirect effect towards the weather, causing the bhuma devas to be satisfied or irritated and so the rains come at proper time or there is draught[6] (Anguttara Nikaya 4:70)[7]. 

The leader of these sky gods that can influence weather is Pajjuna who belongs to the realm of the four kings abouth which I speak here. 

Above the bhuma gods and the human zone of existence there are six realms of superior gods (Sagga Deva). I talked about the superior gods in this article (click here to read). 

---

[1] “Saga” (Pali) means realm of the gods.
[2] The Buddhist Cosmos: A Comprehensive Survey of the Early Buddhist Worldview; according to Theravada and Sarvastivada sources, by Punnadhammo Mahathero, Independently Published, Arrow River Forest Hermitaje, 2018, p.257
[3] The Buddhist Cosmos: A Comprehensive Survey of the Early Buddhist Worldview; according to Theravada and Sarvastivada sources, by Punnadhammo Mahathero, Independently Published, Arrow River Forest Hermitaje, 2018, p.258
[4] I repeat what I said on various occasions – a small place for us may hide an entire world or an immense area populated with many beings. Thus, it should not sound strange that in foliage there can be palaces with a numerous family of gods living in that tree.
[5] The Buddhist Cosmos: A Comprehensive Survey of the Early Buddhist Worldview; according to Theravada and Sarvastivada sources, by Punnadhammo Mahathero, Independently Published, Arrow River Forest Hermitaje, 2018, p.258
[6] Sometimes, the gods themselves become neglijent due to their lives filled with distractions  (Commentary to Anguttara Nikaya 5: 197).
[7] The Buddhist Cosmos: A Comprehensive Survey of the Early Buddhist Worldview; according to Theravada and Sarvastivada sources, by Punnadhammo Mahathero, Independently Published, Arrow River Forest Hermitaje, 2018, p.266

The lessons of the “the Dalai Lama incident” from my perspective as a devotee of Amida Buddha

First of all, Dalai Lama does NOT represent all Buddhists. Dalai Lama is NOT Buddhism. Dalai Lama is just an ordinary old monk with big problems. Now let’s go to the actual topic of this article.

 

I was sad and shocked, like many of you, by that disgusting incident with the child, which is why I wrote about it in my previous article (click here to read it). However, I have recently come to the conclusion that what happened there is NOT an obstacle for the Buddha Dharma, but an opportunity to learn and get detached from the things that are not essential, to realize that we live in a dark age when many monks are actually just monks in name only, as we often say in Jodo Shinshu, and that nowadays devotion and faith should be turned towards the Power of the Buddhas, especially Amida Buddha, and not on human beings, no matter how nice they smile or how great stories we read about their traditions. So, dear friends, you can choose to look at this incident with eyes of sadness and feeling angry, or with eyes of wisdom and use it to strengthen your faith in Amida Buddha and in the need to abandon any reliance on self-power and fake human gurus.

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 meaning of “no working is true working” in relation with our birth in the Pure Land

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

Honen Shonin said: 

"If you think that birth in the Pure Land is possible through your own efforts, you will become consumed with conceit that you are wise. When you possess this heart of conceit, you will not be in accord with the Primal Vow, and you will lose the protection of Amida Buddha as well as that of other Buddhas[1]. You are ultimately haunted by malevolent spirits. I here repeat - be vigilant indeed against conceit."[2] 

Commentary:

Say Nembutsu as you are

Click here to return to 

Selected passages from Honen Shonin 

with commentary

Honen Shonin said, in reply to a question by Zenshobo: 

“Those who think that it is only the Nembutsu of the pious and learned which can eventuate in Ojo (birth in the Pure Land), and that there is no Ojo for the ignorant and unlettered and those who go in sinning every day, even if they should say the Nembutsu, have not yet grasped the fact that the Primal Vow includes both the good and the bad. 

It is impossible in this life to change man’s nature, which he has inherited through the working of his karma from a pre-existent state, just in the same way as it is impossible for a woman in this life to be changed into a man, no matter how much she might desire it. Those who call upon the sacred Name should do it with the nature they now have, the wise man as a wise man, the fool as a fool, the pious as pious, the irreligious as irreligious, and thus all equally may attain Ojo. 

Worldly benefits and otherworldly benefits of Nembutsu

Question:  According to what I have read in some teaching of the Chinese Pure Land school, they say that it is incorrect to say that Nembutsu does not bring benefits to this life, like for example, longevity and other physical and worldly benefits which is in contradiction to Shinran’s thought.  I for my part contemplate the ten benefits which have nothing to do with my longevity or other worldly benefits that I know I do not have and I'm not very interested in them either.  Why do these schools wish for more benefits as if going to the Land of Amida is not enough?

My answer: If one does not have aspiration for birth in the Pure Land then he does not meet the requirements of the Primal Vow: “entrust yourself to me, say my Name and wish to be born in my land”. It is very clear that according to the Primal Vow we must say the Nembutsu with faith in Amida Buddha and aspiration for birth in His Land. Amida did not say that we should say the Nembutsu while wishing to get worldly benefits and long life. However, due to a combination of personal karma and Amida’s help we might indeed receive more benefits than the usual ten, including long life, although this is not why Amida manifested His Name and instructed us to say it as an expression of faith. Honen Shonin said:

False (mundane) merits vs True (supramundane) merits

Question: What does it mean to seek to be born in the Pure Land through a false, deceitful and poisoned good?

My answer: To seek to be born in the Pure Land through a false, deceitful and poisoned good means to aspire to be born in the Pure Land through transferring one’s personal merits. Shinran said that personal merits are always mixed with the poison of ego, ignorance and attachments, so he considered that we do not actually have genuine merits. In relation with this, we should remember the story of the meeting between Master Bodhidharma and Emperor Wu of Liang.

It is said that when Master Bodhidharma came to China, Emperor Wu called him and asked him: “I’ve built many temples and I’ve offered many lands to the path of the Buddha; now please tell me what merits have I gained? Bodhidharma’s answer came shocking but true: “None, not one merit.” Why Bodhidharma said that? It was because the merits the emperor described above were worldly merits gained with a mind full of attachments and lacking the wisdom of ultimate Reality.

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.

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.

Members of Amidaji: Chikai Ana Galo (Uruguay)

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      of Amidaji members

EN/ESP
Hello my Dharma name is Chikai, which means "The Ocean of Wisdom". (of Amida's Primal Vow)
My name is Ana Galo Suárez, I am 47 years old and I live in my native country Uruguay.
When I was about 8 years old my mother bought me a children's Bible, I think that channeled the sense of faith in something bigger than me. I vividly recall some personal religious experiences related to the perception I had of a supreme reality. These thoughts were so deep that they moved me to tears.
When I was 10 years old I reflected a lot upon religious matters. I  eagerly sought high and low for the Truth, the connection with a Supreme reality that I had only an intuition about but I couldn't  name or comprehend.
I had some supernatural and wonderful experiences that I relate to spiritual dimensions as these profound experiences caused a mysterious feeling of compassion inside me.
Everything related to Chinese culture attracted me and when I was about 23 years old I began to practice Self Defense, part of the martial arts tradition of  Kung Fu.

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. 

The enlightened qualities of Buddha nature

Buddha nature and its qualities
 like a beautiful park

Fragment from my book 
Simple Teachings on Emptiness and Buddha nature

            As mentioned previously, the Buddha nature has many innate qualities (attributes), also called the qualities of liberation or Dharmakaya. They are usually compared with the attributes of a precious jewel, like for example, its light, color and shape that are inseparable from it.

I will also use a different comparison to help you make an idea. Imagine you lived for many years in a smelly, isolated and narrow prison cell where you could not walk, nor see the sun and breathe fresh air. Then, you are liberated into the most beautiful park where you have everything you need. Now think to the “qualities” of your tiny prison cell and those of the beautiful park. Bad air, bad smell, cement walls and floor, artificial light, restricted area for movement, versus fresh air, unrestricted movement and freedom, open space, natural light from the sun, chirping of birds, etc. The things you could not even dream about when you were imprisoned you can now do freely by having access to the open space of nature and its wonderful qualities.

AMIDA DHARMA - the essential doctrine of Amidaji temple (free download edition)

I was inspired to write another introduction into Jodo Shinshu Buddhism which will be known from now on, as the essential book of Amidaji temple, a must-read for all members and students. (75 pages)

 

You can order a printed copy from these links:

 

 Click here to order it in British pounds on Amazon.com/uk
Click here to order it in US Dollars on Amazon.com
Click here to order it CDN on Amazon Canada

Click here to order it from Amazon Australia
Click here to order it in Euro on Amazon Germany
Click here to order it in Euro on Amazon Italy

Click here to order it in Euro on Amazon France

Click here to order it on Amazon Spain
Click here to order it in Japanese yen on Amazon Japan

 

 Click here to download the book for free :

Aroma offering ceremony to help hungry spirits and beings in the intermediate state (bardo) to make connections with Amida Buddha and receive faith in Him

                                                                

             

            

Buddhist monk helping a hungry ghost

fragment from my book 

Worshipping Amida Buddha - liturgies and ceremonies 

of Amidaji temple 

         Click here to return to the main page

       of ceremonies for nonhuman beings

 

            I.  Arguments for this ceremony
Because this ceremony has the single goal of helping all beings, especially the hungry ghosts and intermediate beings, to make a connection with Amida Buddha, listen to the Dharma about Him and entrust to Him, it is not in contradiction with the Jodo Shinshu teaching. 
Although we offer them something to eat in the form of aroma, this is only a skillful means to make them more receptive.  It is like you see a hungry person on the street and offer him food, shelter and a Buddhist book. When he is satisfied and safe under your roof he might be more open, due to your kind gesture, to read a few lines from the book. It’s the same with these non-human beings who are in a very difficult karmic situation and who actually feed (according to the sacred texts) on aroma. By satisfying them with the offering they might become open to Amida’s message of salvation.

AMIDA DHARMA - Fascicle 13. Two wrong views that must be avoided

Click here to return to the Table of Contents

1.Among the wrong views not accepted in Buddhism are the two extremes of nihilism and eternalism. The first states that only the material world exists and denies rebirth or life after death, and the second contains elements such as faith in an eternal god who is the creator, ruler, and judge of the world. Both visions contradict the law of cause and effect (karma), as well as the Buddhist explanations of the world, and should not be followed by Buddhist disciples.

2.Sons and daughters of True Dharma, do not be fooled by the nihilistic and materialistic teachings! No one is just body and matter! The body is the vehicle of consciousness, arising from the karma of past lives. Our consciousness (mind stream) is only carried by the body, covered by it, influenced and limited by it, but it is certainly not the body.

AMIDA DHARMA - Fascicle 11. The benefits of birth in the Pure Land after death

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1.Those born in the Pure Land through the Gate of True Faith immediately attain supreme Enlightenment. From the very moment they are born in Amida’s Pure Land they stop being ordinary beings subject to karma, repeated births and deaths, or to the various delusions and sufferings that are inherent to samsaric existence because they become all-powerful Buddhas free from all obstacles.

2.Unlike samsara, where the bodies of beings differ in beauty, health and lifespan, in the Pure Land they will have glorious and eternal manifestations, full of beauty and endless power. Also, they will be able to travel to any direction of the universe and take whatever form they wish, to help all beings, without actually leaving the Pure Land and without being affected by any suffering. Unlike here, where we are limited by time and space, in the Pure Land there will be no limits or obstacles and therefore, we will be able to be in billions of places at the same time.