Sobre los pretas poderosos (espíritus hambrientos) que desean dominar a otros seres a través de la religión

translated from English 

by Juan Sebastian Hincapie Arana

Al final de esta presentación sobre los pretas, me gustaría agregar otra categoría especial de fantasmas hambrientos: los poderosos pretas que desean dominar a otros seres a través de la religión.
Como expliqué anteriormente, hay varios tipos de pretas, y no todos son débiles o están torturados por el simple hambre o la sed. Algunos pretas tienen grandes poderes debido al buen karma y méritos previos, como dijo Vasubandhu: “los pretas difieren mucho entre sí; algunos de ellos poseen poderes sobrenaturales y disfrutan de una gloria similar a la de los dioses”[1], pero también poseen una gran arrogancia y orgullo.
Entre los pretas, la categoría llamada gyalpos en tibetano son los más poderosos. "Gyalpo" significa "rey" o "real" e indica los diversos líderes del plano preta de existencia, por lo que pertenecen a la misma categoría a la que se refiere Vasubandhu en el pasaje anterior. Se dice que en sus vidas pasadas fueron grandes practicantes que acumularon méritos, pero no pudieron vencer el orgullo y la arrogancia, o murieron con pensamientos de odio, venganza, etc.
 
En términos generales, todos los pretas tienen la tendencia de influir en los demás. Todos están ávidos de atención, ofrendas, etc., pero los gyalpos tienen el mejor poder para poner este deseo en acción. Pueden ser maestros del engaño[ 2], disfrazarse de varias maneras, incluso tomar la apariencia de grandes maestros del pasado o Budas y Bodhisattvas, y les gusta impartir varias de sus supuestas "enseñanzas". Hay algunas historias de practicantes budistas avanzados que fueron engañados por gyalpos. Esta categoría de pretas también puede realizar milagros y ofrecer visiones para que la gente confíe en ellos y les obedezcan.

On interfaith dialogue with non - Buddhists

 

You can find more video teachings on the playlist DHARMA TALKS in my YouTube channel.

On past and present reincarnations of Moriya

Prince Shotoku

article by Shingyo Yuri Demianov - Amidaji Russia

In the Dharmaraja Sutra (AN 5.133), addressing an assembly of monks, the Buddha says:

“Monk, a wheel-turning monarch provides just protection and security for his court, relying only on principle—honoring, respecting, and venerating principle, having principle as his flag, banner, and authority. He provides just protection and security...”

Throughout history there have been many great statesmen who faithfully followed this and other teachings of the Buddha. One of these men was the father of Japanese Buddhism - Prince Shotoku Taishi. Being a true ruler-sage, striving to exalt his country and his compatriots, distinguished by an extraordinary breadth of views, open to new ideas, following the traditional mores of the Confucian way of life, Shotoku was a real example of a Buddhist layman, combining the life of a skilled student and preacher of the Teachings of the Buddha with the affairs of the court and his country.
Master Shinran Shonin highly valued the prince and revered him as the incarnation of the Bodhisattva Kuse Kannon:

On vegetarianism according to Mahayana sutras and Amida Buddha's indiscriminative salvation (video teaching)

 

 You can find more video teachings on the playlist DHARMA TALKS in my YouTube channel.

Useful articles related with this video teaching:

Words of Rennyo Shonin useful to meat eaters 

Shabkar org - extensivewebsite on Buddhism and vegetarianism 

The karmic situation ofbeings who have no aspiration for Enlightenment and Shakyamuni’s encouragement to do good in daily life and wish to be born in the Pure Land – commentary on sections 31 - 40 (PART II) of the Larger Sutra 

No self improving programs for Jodo Shinshu followers 

The meaning of “there are no precepts” 

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.

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.

The similarity between Shinran and Honen and the difference between Jodo Shu and Jodo Shinshu

 You can find more video teachings on the playlist DHARMA TALKS in my YouTube channel.

Useful articles related with this video teaching: Difference between Jodo Shu and Jodo Shinshu State of mind in the moment of death

Can someone read about another religion just to get knowledge?

It depends who that person is and how much settled he is in the faith of the Primal Vow. A person who really has faith in Amida Buddha can read whatever he wants because he will never be influenced by other religions, but someone not yet settled in faith should better leave aside any nonBuddhist book and focus entirely on listening deeply (reading is also listening) the Jodo Shinshu teaching and asking questions to clear his doubts. Why? Because he can be easily influenced by what he reads and everything he reads can become an obstacle and make him depart from the Dharma and the Primal Vow. I saw many people abandoning the Buddhist Path because they read too many things.
 
Also, I remember that Master Rennyo said something like, before shinjin listen to the Dharma, after shinjin also listen to the Dharma. The listening of Dharma never stops for a true Nembutsu follower.
 
So read whatever you want if you have faith and you just want to get knowledge but be careful to never abandon listening and reading the Dharma. Don’t put the study of other religions first and reading the Dharma second. Make yourself a habit to always read at least a Dharma sentence or a Dharma text every day. If you find time to read about other religions you will certainly find time for the Dharma, too.

 

Los Diez Beneficios de la fe en Amida durante esta vida: 7. El beneficio de tener una gran alegría en nuestros corazones

translated from English by Juan Sebastian Hincapie Arana

Recibir la fe (shinjin) equivale a escapar de una gran carga. Sabemos que nos convertiremos en Budas en la Tierra Pura de Amida, sin importar nuestra situación actual. Esta alegría es como el alivio que sientes cuando te quitan una gran carga de los hombros y, de hecho, no hay mayor carga que la de no estar iluminado y ser un esclavo de la existencia samsárica. La carga de nuestra liberación la lleva el Buda llamado Amida, quien ya cruzó el Camino por nosotros. Cualquiera que lleve una gran carga se siente feliz cuando se la quitan, por lo que puedes sentirte feliz o sentir alivio cuando te encomiendas por primera vez al Buda Amida, si lograr la Budeidad o la liberación final del nacimiento y la muerte es lo más importante para ti. Sin embargo, esto no quiere decir que hora a hora, minuto a minuto, segundo a segundo, pensarás en Amida o sentirás una alegría continua como para saltar por los aires. Nuestras vidas son de tal manera que siempre podemos ser abrumados por los problemas y preocupaciones diarias. Pero está bien, simplemente está bien ser así. No estamos obligados a saltar siempre de alegría porque Amida nos salva. 

Don’t say “Mother Nature” – say “Mother Karma”

 In Buddhism we do not consider nature to be our mother. We do not embrace such ideas of mother nature as a benevolent goddess. We do not venerate “mother Earth”. In fact, as long as we are not enlightened, karma is our only mother because we are born from our karma, that is, from our own thoughts, words and deeds. Individual karma is responsible for what we are now, how we look, how beautiful or ugly we are, how smart or stupid, how healthy or sick, and if we die young or old. We are the effects of our own karma and what we do, say or think creates us in the future. Also, individual karma and the collective karma is responsible for the apparition of world systems and universes, each with their own different physical laws. Actually, you are the mother or parent of the world you live in now with all its exterior appearances, just like you are the creator of your own dreams at night which arise due to your thoughts and actions during the day. The dreamer is the creator of his own dream and because samsara is our collective dream, we are the very origin of all that appears in our samsaric universe. The earth itself appeared from our own collective karma and it is part of our collective dream.

I don't need miracles to strengthen my faith in Amida Buddha (video teaching)

 

You can find more video teachings on the playlist DHARMA TALKS in my YouTube channel.