Self-power as obstacle to Nembutsu

Question: ”Quite often it seems that we want it both ways...’our power’ and Other Power. Could we think about it this way, ‘self-power’ is an illusion that exists within Other Power, and even this illusion cannot obstruct the Nembutsu?” 

My answer: I think we should not complicate our minds. To rely on your own power cannot lead you to Buddhahood in the Pure Land. It is as simple as that. To rely on your own power will obstruct the Nembutsu and your birth in the Pure Land. In the true Other Power faith there is no trace of self-power. You rely on Amida Buddha or not. Mixed faith is not true faith. 

When it is said in the sacred texts that nothing obstructs the Nembutsu this means that no matter how heavy your karma, you are saved by Amida if you fully entrust in Him. In this sense, your illusions or blind passions cannot be an obstacle to the Nembutsu. But self-power simply means that you do not rely at all or not exclusively on Amida for your attainment of Buddhahood in the Pure Land. This is why self-power is an obstacle for the Nembutsu, because in reality, the vehicle that takes you to the Pure Land is Amida’s Power, not your own power. 

We also have to understand clearly the meaning  of the terms “self-power” (jiriki) and “Other power”(Tariki). They are related only with the ultimate goal of becoming a Buddha in the Pure Land. They have nothing to do with our daily activities related to work, family, health, business, etc. In everyday life one can make efforts to be successful, to be a good husband or wife, a good doctor, a good engineer or teacher, etc., but in matters related to Buddhahood one should rely only on Amida Buddha and on nobody else, especially not on himself. 

To put it in the simplest terms – with Other Power your becoming a Buddha is the doing of Amida, not yours.

My heart advice for those responsible for an abortion

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A woman who did abortion and anybody responsible for an abortion (including men or anybody who advised her/supported her/forced her), should do the following:
 
1) accept responsibility for the act and consider it was murder,
2) stop finding excuses of any kind,
3) regret it and apologize to the child you aborted
4) make offerings to Amida Buddha in the name of the aborted child or children you are responsible for and wish that they find peace wherever they are, be well, receive whatever they need, have their obstacles removed, make indestructible connections with Amida Buddha, entrust to Him, say His Name in faith and wish to be born in His Pure Land.

Offerings of any kind can also be made constantly in the name of the aborted children to poor people, the sick and anybody in need. Also, saving lives in the name of the aborted children (including blood donation to hospitals) is extremely beneficial.

I also advise that brothers, sisters, grandparents, uncles of the aborted children, as well as anybody in the family, also make offerings in their name. The aborted children must be considered as members of the family (brothers, sisters, nephews) and treated just like one would treat an ancestor.

The family may also sponsor teaching sessions or the printing of Buddhist books in the name of the aborted children.

Even those who don't believe in Buddhism should do constant offerings of food, medicine, shelter, money and save lives in the name of the aborted children in their family and treat them as relatives.
Also, nobody should never, ever, advise somebody to do abortion or find any excuse for such acts.
If you do the above constantly and with sincerity, the spirits of the aborted children can be pacified and their minds be turned towards liberation. They might also transform themselves from enemies into friends and even protectors.

This is a simple teaching that spontaneously appeared in my mind while saying Nembutsu and it is based on the Compassionate Dharma of the Buddhas. I felt that I cannot have any peace nor do anything else unless I share it with you. Please do as instructed.
Namo Amida Bu 

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). 

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[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

My experience with Padmsambhava as a devotee of Amida Buddha

Many years after I became a priest, one of my members in Bucharest, asked me about Padmasambhava. My answer was that all Buddhas, including Padmasambhava, praise Amida’s Name as  He promised they’ll do in His 17^th Vow[1]. This is a very important doctrine of Jodo Shinshu that by praising Amida’s Name they actually praise His method of salvation which is to say His Name in faith. Also, by saying Amida’s Name in faith and worshipping Amida alone we automatically worship and venerate all Buddhas. This I taught my student that day to which I added that by worshipping and venerating Amida Buddha and saying His Name we automatically worship Padmasambhava. Although the Enlightened One called Padmasambhava promoted a different Dharma Gate on this earth (the esoteric teachings of Vajrayana), He too, supports us, people who entrust to Amida, so if we wish to show respect to Him, we should simply say Namo Amida Bu in faith.

Amidaji temple is open to visitors

last update 2024

Amidado (Hall of Amida) where we held 
religious services and Dharma talks

 Amidaji temple is opened to visitors if they do not   mind the simple conditions.

 Accommodation can be offered for a period of one   to  seven days per visitor. One can sleep in the new library, or bring one's own   tent,  and attend services and Dharma talks in the Amidado (Amida Hall). A solar shower and a new winter bathroom, are available, too. I also try my best to provide vegetarian meals from the vegetables raised in the garden of Amidaji.  In time, I will be able to offer better 

conditions and more accommodation facilities, but if people are determined to listen to the Dharma and there is the possibility for them to travel, why not pay a visit to me now? 

We can spend some meaningful time together, discuss any doubt or misunderstanding you might have, say Nembutsu, learn the simple Amidaji liturgy, and even help me with some physical work in the courtyard. Lay people or teachers of other Buddhist traditions who are passing through Romania and don't have a place to stay can also receive accommodation for a few days at Amidaji. This temple has a friendly attitude towards all authentic lineages of transmission.

The Way of Amidaji branch of Jodo Shinshu Buddhism

 

This is a very interesting video discussion between some members of Amidaji. It shows how we do things, how we teach Amida Dharma, how we distinguish between true and false, how we accept or refuse membership, etc.