The enlightened manifestations for the sake of saving sentient beings

Amida Buddha and His Pure Land
always guiding samsaric beings to
what is true and real

Fragment from my book 
Simple Teachings on Emptiness and Buddha nature

The innate qualities of Buddha nature are activated when we attain perfect Enlightenment, that is, when we actually discover it. As I explained earlier, the discovered Buddha nature is called Dharmakaya. This Dharmakaya and its innate qualities enter into action in the moment of Enlightenment, taking various forms and manifestations for the sake of saving sentient beings.

While the mind-streams of beings and the samsaric environment in which they live are the effect of various causes and conditions and are thus considered to be empty of themselves, the Dharmakaya is only empty of illusions, blind passions and any samsaric phenomena, but NOT empty of itself. Because of this, the ultimate reality and everything that is rooted in it has true and real existence. Buddhas (fully Enlightened Beings) are true and real no matter the form they manifest or the emanations they create for the salvation of samsaric beings.

On the idea of innate or primordial Enlightenment

Fragment from my book 
Simple Teachings on Emptiness 
and Buddha nature

Whenever I used the image of seeds planted into a good soil and growing into trees was just to explain the potential we have of becoming Buddhas. However, I have never used it in order to say that the Buddha nature we discover when we become Buddhas is something created by us and not already present with all its enlightened qualities beyond the many layers of illusions and blind passions. As I clearly specified in fascicle 2 of Amida Dharma, the potential I refer to is to awaken to the Buddha nature that is already present:

“Just like all seeds have the natural potential to become trees, all sentient beings have the natural potential to become Buddhas, that is, to awaken to their own Buddha nature. Beyond the various layers of our delusory personality, the Buddha nature is the true reality, uncreated and indestructible, the treasure hidden in every one of us. When it's discovered, the causes of suffering and repeated births and deaths are annihilated and the one who attained it becomes himself a savior and guide of all beings that are still caught in the slavery of samsara”.

Rules of conduct implied in the Ryogemon

please also read Rules of the temple/dojo

The rules of conduct are found in Rennyo Shonin’s Letters[2]:

-         respect other Buddhist schools and do not denigrate their teachings or followers[3]

-         do not belittle other Buddhas and Bodhisattvas

-         do not denigrate the kami (gods of Shintoism)[4]

-         do not put on airs of a high spiritual person – be humble

-         do not impose[5] our faith on people of various religions or Buddhist schools

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.