On sangha, politics and the hypocrisy of modern Buddhists in the Last Dharma Age

 

Click here to watch more videos in the DHARMA TALK playlist. There are more than 130 videos there until now, so you'll certainly find one that is useful to you. 

The meaning of mindfulness in Jodo Shinshu Buddhism

 

Question: What did Shinran mean by "mindfulness is Nembutsu"?
 
 “Saying the Name is in itself mindfulness;
mindfulness is Nembutsu; 
Nembutsu is Namo Amida Butsu”.
 
Answer: We need to know that whenever we meet the word “mindfulness” it is in no way referring to the modern idea of meditation based on self-power. For Shinran “mindfulness” always referred to faith and to Amida Buddha. So, he said that mindfulness is Nembutsu and that Nembutsu is Namo Amida Butsu. What does Namo Amida Butsu mean? It means “I take refuge in Amida Buddha/Homage to Amida Buddha”. What does Nembutsu represent? What do we express by saying Namo Amida Butsu? We express faith, so Namo Amida Butsu or Nembutsu is the expression of faith. It is faith as there can be no faith separate from Nembutsu and no genuine Nembutsu separate from faith. Shinran Shonin said:

Honen’s one-page testament

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Selected passages from Honen Shonin 

with commentary

"The method of final salvation that I have propounded is neither a sort of meditation, such as has been practiced by many scholars in China and Japan, nor is it a repetition of the Buddha's name by those who have studied and understood the deep meaning of it. It is nothing but the mere repetition of the 'Namo Amida Butsu,' without a doubt of His mercy, whereby one may be born into the Land of Perfect Bliss. 
The mere repetition with firm faith includes all the practical details, such as the threefold preparation of mind and the four practical rules. If I as an individual had any doctrine more profound than this, I should miss the mercy of the Two Honorable Ones, Amida and Shakyamuni, and be left out of the Vow of the Amida Buddha. 
Those who believe this, though they clearly understand all the teachings Shakyamuni taught throughout His whole life, should behave themselves like simple-minded folks, who know not a single letter, or like ignorant nuns or monks whose faith is implicitly simple. 
Thus without pedantic airs, they should fervently practice the repetition of the Name of Amida, and that alone."[1]

Commentary:

Honen’s search for salvation

Click here to return to 

Selected passages from Honen Shonin 

with commentary

Here is the story of Honen’s meeting with the Primal Vow in his own words[1]: 

“Having a deep desire to obtain salvation, and with faith in the teachings of the various scriptures, I practiced many forms of self-discipline. There are indeed many doctrines in Buddhism, but they may all be summed up in the three learnings, namely the precepts, meditation and wisdom[2], as practiced by the adherents of the Lesser (Hinayana) and Greater Vehicles (Mahayana), and the exoteric and esoteric sects. But the fact is that I do not keep even one of the precepts, not do I attain to any one of the many forms of meditation. A certain monk said that without the observance of the sila (precepts), there is no such thing as the realization of samadhi[3]. Moreover, the heart (mind) of the ordinary unenlightened man because of his surroundings, is always liable to change, just like monkeys jumping from one branch to another. It is indeed in a state of confusion, easily moved and with difficulty controlled. In what way does right and indefectible wisdom arise? Without the sword of indefectible wisdom, how can one get free from the chains of evil passion, whence comes evil conduct?  And unless one gets free from evil conduct and evil passions, how shall he obtain deliverance from the bondage of birth and death? Alas! What shall I do? What shall I do? The like of us are incompetent to practice the three disciplines of the precepts, meditation and wisdom. 
And so I enquired of a great many learned men and monks whether there is any other way of salvation than these three disciplines, that is better suited to our poor abilities, but I found none who could either teach me the way of even suggest it to me. At last I went into the library at Kurodani at Mount Hiei, where all the scriptures were, all by myself, and with a heavy heart, read them all through. While doing so, I hit upon a passage in Shantao’s Commentary on the Contemplation Sutra, which runs as follows:

Three Dharma friends from Taiwan visited Amidaji (May and September 2022)

 

Recently, I was very pleased to welcome two of my Dharma friends and readers from Taiwan in May and September 2022.  

We chanted Nembutsu and had many meaningful Dharma talks. As you know, Amidaji is open to visitors who are in a learning mood for its conservative and orthodox teaching style. 

Do not hesitate to contact me if you plan for a visit!

I am always here if you need me.

Namo Amida Bu 

Visit from September 2022:

Dont try to fix your mind while entrusting yourself to Amida Buddha (video teaching)

 

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1. Faith in Amida Buddha is not a feeling 2. On the joy of faith (video teaching)

 

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The superiority of the Nembutsu Path according to Honen Shonin

Click here to return to 

Selected passages from Honen Shonin 

with commentary

Honen had the following dialogue with Shinjakubo from Harima: 

“’Suppose two imperial orders were sent out, one for the western and the other for the eastern provinces. What would you think, if the one intended for the western were by mistake taken to the eastern provinces, or vice versa? Would the people observe them?’ After some thought Shinjakubo replied: ‘Even though they were imperial orders, how would it be possible for the people to observe them?’ ‘Right you are’, said Honen. ‘Now by the two imperial orders, I mean the teachings we inherit from Shakyamuni belonging to the so-called three periods, that of the Right Dharma Age, the Semblance Dharma Age and the Last Dharma Age[1]. The practice of the so-called Holy Path (Shōdō), belongs to the periods of the Right Dharma Age and the Semblance Dharma Age, and is only attainable by men of superior capacity and wisdom. Let us call this the imperial order to the western provinces. The practice of the so-called Pure Land (Jodo) belongs to the degenerate age when the Dharma[2] has fallen into decay, in which even the most worthless may find the way of salvation. Let us liken this to the imperial order to the eastern provinces. So it would never do to confuse these two paths, only one of which is suited to all three periods. I once discussed the doctrines of the Holy Path (path of self-power) and of the Pure Land with several scholars at Ōhara, and admitted that they both are equally Buddhistic, just as both horns of an ox are equally his own. I went on to show that from the standpoint of human capacity, my doctrine of the Pure Land is much superior and has had by far the greater success. Though the Holy Path is indeed profound, it belongs to an age already past, and is not suited to men of the present day, and while the Pure Land seems shallow it really is just the thing for our generation. When I thus won in the argument, the audience applauded, deeply convinced of the truth of the saying: ‘In the period of the Last Dharma Age, which last ten thousand years, all other sutras shall perish, but the one teaching of Amida alone shall remain to bless men and endure.’” [3] 

Those who have faith in Amida Buddha automatically help others even without knowing it

I wrote these words today to a Dharma friend who was sad that he is not able to teach or help those who live far from him. I hope you guys will also find it useful: 

Being an example of faith is teaching without words. If you are established in faith others will be helped just by being in your presence because they make a karmic connection with a future Buddha. It is the same with the people you met and you could not help. Even those you didn’t meet but you think of them, will receive your help after you become a Buddha in the Pure Land. This is because you create a karmic connection with them by keeping them in your mind. 

If you have faith (shinjin) you automatically help visible and invisible beings even without teaching them directly. Invisible beings are helped just by knowing your thoughts of devotion towards Amida and by hearing you saying His Name. Also human beings are helped just by hearing your Nembutsu or by just looking at you. As a person of faith you are imbued with the infinite merits of Amida Buddha. Although you are a grave sinner you shine in the light of Amida and this helps others without their knowing. You have a limited unenlightened mind and you cannot deeply understand what I am saying here but it is true nevertheless.

I explained more on this topic in the following video:

El Nembutsu versus mantras y Dharanis relacionados con Amida

translated from English by Juan Sebastian Hincapie Arana

Pregunta: ¿Podemos cantar varios mantras (Om Ami Dewa Hrih) o dharanis asociados con el Buda Amida/Amitabha de las escuelas esotéricas en lugar de Su Nombre?
 
Mi respuesta: En Su Voto Primordial (El Voto 18), el Buda Amida mencionó exclusivamente decir Su Nombre (Nembutsu), por lo que solo decimos Su Nombre. Como no se mencionan mantras o dharanis allí, no los recitamos. De las miríadas de prácticas, relacionadas o no con Él, Amida eligió Su Nombre, por lo que debemos estar en concordancia con Su deseo.
 
Ya que es un Buda, Él sabe mejor porqué solo eligió el Nembutsu en Su Voto Primordial, por lo que no debemos ocupar nuestras mentes con algo que va más allá de nuestras capacidades limitadas, sino seguir Su mandato y decir Su Nombre exclusivamente.
 
Pregunta: Entonces, ¿cuál crees que es el propósito de los mantras y dharanis asociados con Amida?
 
Mi respuesta: Esos mantras y dharanis, al igual que varias otras prácticas asociadas con Amida en otras escuelas pueden ayudar a aquellos que desean renacer en Su Tierra Pura pero no tienen la fe del Voto Primordial, por lo que todavía están apegados a su propio poder personal de una forma u otra. Estas son prácticas provisionales relacionadas con el Voto 19 que conducen, si se siguen con seriedad, al nacimiento en la frontera de la Tierra Pura.
 
Solo el Nembutsu de fe total en el Poder del Buda Amida que se menciona en el Voto Primordial (Voto 18) conduce al nacimiento en la tierra cumplida de la Tierra Pura (El "centro" de la Tierra Pura) donde inmediatamente alcanzamos la Iluminación perfecta. Esta es la enseñanza de Shinran y no debemos desviarnos de ella. Como el Jodo Shinshu es la escuela del Voto Primordial debemos decir exclusivamente el Nembutsu.
 
También hay otra diferencia entre el Nembutsu y varios mantras que pueden estar asociados con Amida. Un mantra debe decirse en un estado mental especial o de una manera especial para emitir un sonido determinado, mientras que el Nembutsu no requiere eso y puede decirse en cualquier idioma y en cualquier forma. Un mantra se recibe con empoderamiento e iniciación para que sea efectivo, lo que nuevamente no es lo que ocurre con el Nembutsu. Entonces, hay una gran diferencia entre los dos. El Nembutsu ni siquiera es una recitación (aunque puedes recitarlo), sino simplemente decirlo, ya que el sonido no importa.
 

El Origen del universo y los humanos en la cosmología budista

translated from English by Juan Sebastian Hincapie Arana

En lugar de un dios creador, el karma colectivo de una multitud de seres es la causa primaria y el primer impulso para la aparición de un nuevo universo. Este karma contiene toda la potencialidad de ese universo específico, incluidas sus leyes generales de la física. Por lo tanto, una vez que un universo llega a existir por causas kármicas colectivas, le seguirán todas las leyes de la física. Estos factores serán los responsables, por ejemplo, de lo que realmente sucede con los planetas, el cambio de estaciones, etc. Es muy importante entender que si el karma colectivo es la causa principal de la formación/aparición de un nuevo universo, no todas las cosas que suceden a continuación en ese universo se deben al karma. Por ejemplo, cuando una hoja cae de un árbol, o cuando una roca cae de una montaña, no es el karma de la hoja o la roca que cae, sino la simple ley de la gravitación. Si caminamos en una montaña cuando cae una roca y nos golpean en la cabeza, entonces eso es karma, pero no importa si estamos allí o no, las rocas y las hojas caerán, y los planetas girarán alrededor del sol, etc. Así, una vez que aparece un universo, no todo lo que sucede en él puede llamarse karma. Sin embargo, repito, el impulso y la causa primordial que trajo a la existencia un universo específico es el karma colectivo de los seres que tienen las causas para renacer en tales condiciones físicas.