Conditions for being accepted as a member of Amidaji

fragment from Amidaji Constitution

The applicant for full (adult) membership has to express the wish to become a member either verbally or in writing and promise that he/she will accept the teaching of Amidaji and observe the Constitution. Also, he must be in accord with “the conditions for being accepted as a member of Amidaji temple" as explained below. Membership can be decided by any priest or lay teacher of Amidaji sangha.

SOBRE LA NATURALEZA BÚDICA

translated from English by Kosho Arana Sensei

Todos los seres sintientes tienen la naturaleza Búdica. Esta naturaleza de Buda ahora está oscurecida, pero siempre ha estado allí. La naturaleza Búdica oscurecida puede convertirse en la naturaleza Búdica revelada (no oculta) si los oscurecimientos se purifican, y estos se purificarán automáticamente cuando nazcamos en la Tierra Pura del Buda de Amida.

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.

Buddha nature is not empty of itself but only empty of samsaric phenomena

Pine Trees, by Hasegawa Tohaku, Tokyo National Museum

Fragment from my book 
Simple Teachings on Emptiness 
and Buddha nature

There are two types of emptiness: 
1) self emptiness and 2) other emptiness.

We may call the first “empty-emptiness” and the second “non-empty-emptiness”.

Self emptiness means that something is empty of its own entity or self. This is the case with any samsaric phenomena, including the outer world and inner world of unenlightened beings.

Anything that appears due to various combinations of causes and conditions is self empty. Anything that changes is self-empty. Anything that can be analyzed and divided in small fragments and atoms is self empty. Any samsaric universe with all the various planets, solar systems and unenlightened beings living there is self empty because they appear due to various causes and conditions, change due to causes and conditions and disappear due to causes and conditions.

Incapable to save myself

Every day life is a realization that I am indeed incapable to save myself from samsara and that only Amida Buddha can do that for me.

Nothing truly reliable, nothing stable can be found within myself. I have never been capable to obtain what the Buddhist magazines or people usually describe as "the Buddhist calmness" or "Buddhist serenity". As for virtues or wisdom? I know about them only from the books!

The best way to describe myself on the Buddhist path is that of a demon or evil spirit subjugated by Amida. You probably know the stories of evil spirits and demons subjugated by the Power of various Buddhas, like those related with Padmasambhava of Tibet. I realize that I am indeed like this - an evil spirit who submitted himself to Amida Buddha and has been subjugated by His Power.

How grateful I am for the undiscriminating Compassion of Amida! If I was to be abandoned to the power of my stupidity, savage impulses and blind passions, I could never escape the karmic fate of falling into the lower realms of samsaric existence.

Everyday I see my limitations and evil tendencies, and every day I give thanks to Amida Buddha for saving me just as I am.

Namo Amida Bu 

The difference between the false self and the true Self (Buddha nature)

           

Fragment from my book 
Simple Teachings on Emptiness and Buddha nature

Many Buddhists nowadays might get confused when they read the word “Self” in my previous article because they remember the doctrine of non-self or non-ego that they heard in other parts of the Buddha’s teachings. However, they have to understand the difference between the self that is negated and the true Self that is affirmed in many sutras.

The reality of Buddha nature

all beings have Buddha nature
although it is covered by their
blind passions

Fragment from my book 

Simple Teachings on Emptiness and Buddha nature

Buddha nature has many names like Tathagata-garbha, Buddha-garbha, Self, Nirvana, Buddhahood, Enlightenment, Suchness, Thusness, Dharmakaya, etc, all indicating to the fact that there is something truly REAL, uncreated and unconditioned beyond the various levels of illusion, blind passions, and the empty samsaric phenomena.

In the Tathagatagarbha Sutra, Shakyamuni put on a miraculous display for the sake of teaching beings the doctrine of Buddha nature,

“There appeared in the sky a countless number of thousand-petaled lotus flowers as large as chariot wheels, filled with colors and fragrances that one could not begin to enumerate. In the center of each flower was a conjured image of a Buddha. The flowers rose and covered the heavens like a ratna banner, each flower giving forth countless rays. The petals all simultaneously unfolded their splendor and then, through the Buddha rddhi (power), all withered in an instant. Within the flowers all the Buddha images sat cross-legged in the lotus position, and each issued forth countless hundred thousands of rays. The adornment of the spot at the time was so miraculous (adbhuta) that the whole assembly rejoiced and danced ecstatically. In fact, it was so very strange and miraculous that all began to wonder why all the countless wonderful flowers should suddenly be destroyed. As they withered and darkened, the smell they gave off was foul and loathsome.”[1]

He then explained,