SOBRE LOS MONJES Y MONJAS DE LA RAMA AMIDAJI DEL BUDISMO JODO SHINSHU (libro)

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Esta breve introducción presenta la base doctrinal para la ordenación de monjes y monjas en la rama Amidaji del budismo Jodo Shinshu, así como sus deberes, actividades y forma de vida. 

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On the Monks and Nuns of Amidaji Branch of Jodo Shinshu Buddhism (book)

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This short introduction presents the doctrinal foundation for the monks and nuns ordination in Amidaji branch of Jodo Shinshu Buddhism, as well as their duties, activities and way of life.

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The book is also posted in AMIDAJI BOOKSTORE where you can order all the printed edition of my books.

 

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Members of Amidaji: Samuel Jacob Weaver (Shaku Koshin) - USA

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biographies of Amidaji members

Here is the story of Koshin Samuel Jacob Weaver who found my books and entrusted himself to Amida Buddha while serving 25 years in jail. I offer teachings and spiritual guidance to anybody, no matter who they are and what they did. Amida is the Buddha of Unhindered Light who reaches the darkest places and darkest minds, embracing and saving everybody without discrimination. Namo Amida Bu

*

"My name is Samuel Jacob Weaver and I am 24 years of age. Having been asked by Josho Sensei to write an account of my spiritual journey, I will now give a brief overview of the major religious occurrences in my life thus far. I initially intended to give greater detail to specific events, but soon figured that such would be of no benefit. Hence, the brevity of this story.
 
Like most people in the state of Utah, I was raised within the Church of Jesus Christ of Latter-Day Saints (the Mormon Church).
 
When I was a young man my mother and I moved to a small home on the outskirts of Bangalore, India. Having lived in that house for some time, I was exposed to Vaisnava Hinduism and soon began to grow curious regarding the nature of religion, most especially Vedic culture.

No pudes ser un Budista y al mismo tiempo un seguidor de otra religión

translated from English by Juan Sebastian Hincapie Arana

Pregunta: El famoso maestro Thich Nhat Hanh dijo: “Existe la idea errónea de que el budismo es una religión y al Buda se lo adora. El budismo es una práctica, como el yoga, así que puedes ser cristiano y practicar el budismo. Conocí a un sacerdote católico que vive en un monasterio budista en Francia. Me dijo que el budismo lo hace un mejor cristiano, me encanta eso “¿Cuáles son sus pensamientos sobre este asunto?
 
Respuesta: Este es un ejemplo notable de enseñanza falsa y un maestro falso. No importa cuán popular sea entre muchos ignorantes, lo digo de nuevo: ¡esta es una enseñanza falsa y él es un maestro falso!
 
No se puede ser cristiano y budista al mismo tiempo por la sencilla razón de que el cristianismo (y cualquier religión monoteísta) promueve la fe en un dios creador y supremo. El Buda Shakyamuni niega esta idea de un dios creador y supremo. Lee el capítulo "No hay un dios creador supremo en el Buda Dharma" de mi libro La verdadera enseñanza sobre el Buda Amida y su Tierra Pura, que está lleno de citas del Sutra de Baka Brahma. Lee también toda la primera parte del mismo libro.

Say the Nembutsu with an undivided mind

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Selected passages from Honen Shonin 

with commentary

„I beg of you to believe with ever-deepening fervour, and with undivided mind to give yourself up to the Nembutsu.”[1]

Here we can see again that Honen linked the saying of the Name with faith (shinjin), so the  Nembutsu he always urged us to say was the Nembutsu of faith - the Nembutsu centered on Amida’s Power. That Nembutsu is said with an undivided mind which means it is not mixed with other practices and faiths. The salvation offered by Amida Buddha takes place according to the law of karma, so in order to be saved we need to enter into karmic connection with Him. That can be done only if we have exclusive faith in Amida and say only His Name. This is the „undivided mind” Honen speaks about. Focus exclusively on Amida and abandon any reliance on other religious characters from inside or outside Buddhism. All Buddhas are automatically praised when you say the Name of Amida, and nonBuddhist divinities are deluded so they cannot be an object of refuge.

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[1] Honen the Buddhist Saint - His Life and Teachings, volume III, compiled by imperial order, translation by Rev Ryugaku Ishizuka and Rev Harper Havelock Coates, The Society for the Publication of Sacred Books of the World, Kyoto, 1949, p. 468

Do NOT make publicity to nonBuddhist gods and spirits

Being respectful towards our nonBuddhist neighbours and friends does NOT mean that we should pray to or promote nonBuddhist gods. As Pure Land Buddhists we should promote only Amida Buddha and encourage people to entrust only to Amida Buddha. By making publicity to or promoting nonBuddhist gods and spirits you create the evil karma of offering false teachings to sentient beings. I very much dislike how fake Buddhists post images (and even praises) of nonBuddhist gods and spirits on various nonBuddhists celebrations, including Christmas, Easter and even pre-Christian holidays. Remember, respect does NOT mean promotion! Respect means working together with your neighbors, helping them in times of need, etc.

Promoting the images of their gods and spirits is a mistake, not a sign of respect. Pull yourselves together and stop being stupid when you try to be nice.

Be careful how and to whom you speak about Amida Buddha

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In reference to saying anything about Amida Buddha to other human beings, Master Rennyo said:
 
„In particular, act with extreme caution, as this is a time when people determinedly strain their ears to hear anything that can be distorted and spread in slander.”[1]
 
Whatever we say about the Nembutsu teaching, it can always be misinterpreted if we say it to those who are not karmically mature and not opened to it. Master Rennyo called those who are not karmically mature and not open, to be people without stored good from the past. Thus he instructed:
 
„In teaching others, one must determine the presence or absence of good from the past.”[2]
 
The "stored good from the past" represents our good karma from past lives and this life which manifests itself as an opening or receptive state of mind towards the message of the Primal Vow of Amida Buddha. A lot of people hear the teaching about the Primal Vow or Amida’s Name but few are opened to it. This openness is very important in our tradition and is the manifestation of good stored from the past[3].
 
Master Rennyo said: