ENSEÑANZAS BUDISTAS JODO SHINSHU (Segunda Edición Revisada)

La Escuela budista Jodo Shinshu no da discursos morales y no contiene prácticas difíciles. Mientras que otros métodos budistas hablan sobre el ideal de la Budeidad y la posibilidad de alcanzarla en esta vida, el Jodo Shinshu comienza con un sentido de fracaso. 

Es un camino sencillo para gente común y corriente como tú y como yo, personas perdidas de la mañana a la noche en la lucha por la supervivencia diaria, llenos de ilusiones y apegos de los que no vemos ni el principio ni el final. El Jodo Shinshu no es un camino para santos, sino para perdedores, para aquellos que no pueden alcanzar por sí mismos nada estable en la vida espiritual. 

No se trata de la promesa de purificación, sino la de salvación tal como somos, esta es la esencia de Jodo Shinshu. Nada hay nada especial, ningún estado mental que alcanzar o desarrollar. Solo fe en la Compasión Infinita del Buda Amida. 

Este libro es una adaptación de algunos sermones de Dharma dados en el Dojo Tariki, el templo Amidaji y cartas a mis amigos budistas de todo el mundo. 

Estoy muy agradecido con mi amigo de Dharma Juan Sebastián Hincapié Arana de Colombia por traducir este libro al español.

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Ryogemon (El Credo del Jodo Shinshu)

translated from English by Juan Sebastian Hincapie Arana

Ryogemon es el credo de la enseñanza budista Jodo Shinshu, compuesto por Rennyo Shonin. En él encontramos todo lo que necesitamos saber y aceptar para nacer en la Tierra Pura de Amida. Hay algunas versiones en inglés del Ryogemon, pero prefiero usar la traducida por Zuio Inagaki Sensei:
 
“Habiendo abandonado la mente basada en el poder propio que consiste en realizar diversas prácticas y actos misceláneos, me he encomendado a Amida Tathagata con sencillez de corazón reconociendo que Él ha resuelto mi problema crucial de la vida después de la muerte de una vez por todas.
 
Entiendo que en el momento en que surge en mí tal confianza y Fe, mi liberación del Samsara se resuelve con la seguridad del nacimiento en la Tierra Pura, y acepto con alegría que la recitación del Nembutsu que sigue es para expresar mi deuda con Amida.

"To avoid evil, do good and purify one’s mind" according to Jodo Shinshu Buddhism

 

A reader asked Shingyo Sensei of Amidaji: “The most succinct definition of any school of Buddhism made by the Buddha himself is the sentence ‘Not to do any evil, to cultivate good, to purify one’s mind, this is the teaching of the Buddhas’. Is this to be found in the teachings of Jodo Shinshu?”
 
Shingyo Sensei gave him a very simple and direct answer:
“This was said in the context of the self-power Path. However, it is possible to reinterpret these words in accordance with the Path of Other Power  (Jodo Shinshu Buddhism/the Path of total reliance on Amida’s Power):
 
“Not to do any evil” - wish to be born in the Pure Land. (Samsara is evil).
“To cultivate good” - say the Name of Amida Buddha (no good is higher than His Name).
“To purify one’s mind” - entrust yourself to Amida Buddha.”
 

My commentary:
I think Shingyo Sensei’s words are golden and from now on they will remain Amidaji’s official reading of the above saying by Shakyamuni recorded in Dhammapada 183. However, I think a few more details are needed to better understand his explanation.

Is Jodo Shinshu Buddhism the teaching of non-ego?

 

(the video version is more detailed)

Question: I saw somewhere the saying that Jodo Shinshu is the teaching of non-ego. What does it mean? 

My answer: Master Rennyo said: “The teaching of Buddha Dharma is the teaching of non-ego”. 

In Buddhism, the teaching of non-ego is often linked with the image of Bodhisattvas who never think of themselves but are always dedicated to the salvation of all beings. This is true, but it is only one aspect of it. How can we, ignorant people, understand the teaching of non-ego? In what form do we find it emphasized in Jodo Shinshu? To follow the teaching of non-ego also means to abandon once and for all any thought of merit or non-merit, for it means not to include any personal calculation in matters that concern our birth in the Pure Land. 

The transmission of the Nembutsu faith from Master Shantao to Master Honen

 

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Selected passages from Honen Shonin 

with commentary

“One night Honen dreamed that he saw a large high mountain facing west and running north and south. A large river ran along the foot of the mountain out of the north, its waves moving towards the south. It seemed to be boundless, and on the eastern side were trackless forests. When Honen climbed half way up the mountain side and looked westward, he saw a mass of purple clouds about fifty feet from the earth flying through the air, and coming to the spot where he stood. While he was wondering at this strange sight, he noticed that countless beams of light issued from out of the clouds, and forth from these beams in all directions flew peacocks, parrots and a great variety of birds, and some of them on alighting strolled up and down the beach. Innumerable streams of light flashed forth from their bodies. After a while the whole flock flew up and went back as before into the clouds. Then the cloud, turning northward, covered the mountain and river. At this sight Honen thought to himself, ‘Surely, there must be someone here about to be born into the Pure Land., when suddenly the cloud turned and stopped right in front of him, till at length it overspread the whole heavens. Then there came forth out of the cloud a monk who made towards the place where Honen was. He was clad in a golden garment from his waist downward, and in black robes from his waist upwards. Bowing respectfully with hands folded towards him, Honen said, ‘And who may you be?’ The monk replied, ‘I am Zendo (Shantao)’. And what have you come for?’ ‘To show my appreciation of your devotion to the practice and dissemination of the one and only discipline of the Nembutsu’”[1]

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: