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

The lessons of the “the Dalai Lama incident” from my perspective as a devotee of Amida Buddha

First of all, Dalai Lama does NOT represent all Buddhists. Dalai Lama is NOT Buddhism. Dalai Lama is just an ordinary old monk with big problems. Now let’s go to the actual topic of this article.

 

I was sad and shocked, like many of you, by that disgusting incident with the child, which is why I wrote about it in my previous article (click here to read it). However, I have recently come to the conclusion that what happened there is NOT an obstacle for the Buddha Dharma, but an opportunity to learn and get detached from the things that are not essential, to realize that we live in a dark age when many monks are actually just monks in name only, as we often say in Jodo Shinshu, and that nowadays devotion and faith should be turned towards the Power of the Buddhas, especially Amida Buddha, and not on human beings, no matter how nice they smile or how great stories we read about their traditions. So, dear friends, you can choose to look at this incident with eyes of sadness and feeling angry, or with eyes of wisdom and use it to strengthen your faith in Amida Buddha and in the need to abandon any reliance on self-power and fake human gurus.

The inexcusable gesture of the Dalai Lama trying to tongue kiss a boy

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I have never imagined that one day I will write something against the Dalai Lama, and believe me that I find no joy doing it now. Whenever I heard somebody criticizing him I used to point out his good parts, especially his contribution to the salvation of the Tibetan schools in exile, the printing and spreading of various useful books, etc. However, what I saw today shocked me and disgusted me so much that I realized keeping silence would make me an accomplice to something terribly evil.

 

Here is what happened! Please watch this video carefully for at least ten times, as I myself did,

 

 

 Yes, dear friends, the Dalai Lama is kissing a child on his mouth, then he says “suck my tongue” and approaches him in a perverse manner with his tongue out of his mouth!

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.

Why Amidaji – the testimony of a member who re-enters our Jodo Shinshu Buddhist Sangha

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When somebody enters or re-enters our Sangha he or she must be able to explain in his own words the essentials of Jodo Shinshu Buddhism as we teach it at Amidaji. This is exactly what Kosho Sebastian Arana does in this video while also sharing his experience in other schools and the reasons he chose to return to Amidaji. This discussion was followed by an online kieshiki (refuge ceremony) for Kosho.