Don't be hungry for feelings and special experiences

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Question by Shoshin: Dear Sensei, why is it that despite my having entrusted myself to Amida (formally in Amidaji to signify my sincerity), recited his name, and wished to be born in his Pure Land, why is it that I have not felt any assurance of any kind at all up to this time.
 
I have listened to all your books, which I converted to audio your videos, every day and night, over and over, and they are so wonderfully written, but all I get is Amida is so silent, so distant, as if he did not exist.
 
I need an experiential concrete assurance of rebirth in his Pure Land. Amida seems so distant, so far away. If his light is that powerful why can it not penetrate my thick obscurations no matter how encrusted they are of blind passions?
 
Time for me is running out because of my age and health issues, and I really need assurance urgently that I shall be reborn in the Pure Land, but it all seems now like blind faith. Why? I really want to go to the Pure Land. This sense of urgency has never been so urgent for death could come anytime. Can you please help me?
Namo Amida Bu

Nagas and Garudas - animals with miraculous powers

This is part of the description 

of the animal realm of samsara

Nagas are animals with miraculous powers who live in many places: in some realms of the gods or humans, bellow the four continents or in depths of waters (oceans, rivers, lakes, etc) where they have their own paralel reality, invisible to us, with cities, palaces and various manifestations. Sometimes, it seems that the waters are just a portal towards their realms which they can reach through other means[1], like for example, through earth[2].
 
The world of nagas is luxurious, very sensual and sexual. The palaces are fantastically beautiful, filled with all kinds of riches, gardens and lakes, fruits always rippened and perfumed open lotuses. The land is leveled and pleasant to touch like a soft carpet. The naga women are perfect seducers whose magical power of attraction is hard to resis, some of them leading an immoral life[3].

The nagas resemble a lot with the spirits and have miraculous powers but are included in the category of animals because of their body in the form of big hooded snakes like cobras[4], and also probably because of their powerful animal instincts.  They have the capacity to become invisible and shapeshift, the sacred texts often mentioning them to appear in human form, although they can take other forms[5], too. They are temperamental beings and if they are upset or their teritory is defiled they can throw with diseases or cause various problems to humans.

Respect all Dharma Gates but follow exclusively the Primal Vow of Amida Buddha

 

photo: me and a Zen monk bowing to each other
in mutual respect

 Rennyo Shonin said, 

 "Within our tradition there must be no slandering   of other teachings and sects. As the teachings were   all given by Shakyamuni during his life time, they   should be fruitful if they are practiced just as they   were expounded. In this last Dharma age, however,   people like ourselves are not equal to the teachings   of the various sects of the Path of Sages; therefore,   we simply do not rely on them or entrust ourselves to   them”. 

Thus, respect but not follow is the golden rule in our relation, as Jodo Shinshu followers, with other Buddhist schools. We do not follow them not because we despise them, but because we are not wise and capable enough to practice them. We admit we are the lowest of the low in spiritual matters and so we chose to rely exclusively on Amida Buddha's Primal Vow that was made especially for wretched beings like us. 

It is very important to keep this aspect in mind - our exclusiv reliance on the Nembutsu of faith is because we are incapable of following other practices and because in His Primal Vow Amida Buddha asked us to exclusively say His Name in faith if we want to reach His Pure Land. Master Shantao urged us to, 

"Abandon the teachings that Amida Buddha abandoned, observe the practice that Amida Buddha observed, and leave the practices that Amida Buddha left. This is said to be 'in accordance with the teaching of Amida Buddha' and 'in compliance with the intent of Amida Buddha'. Such a person is referred to as the 'true disciple of Amida Buddha'". 

So, our rejection of other practices is made with a humble mind who acknowledges its limitation and with a mind focused exclusively on the requirements of Amida's Primal Vow. There is no pride here but humble respect and us being practical about our spiritual capacities as well as obeying Amida's command.

Namo Amida Bu

Self-power as obstacle to Nembutsu

Question: ”Quite often it seems that we want it both ways...’our power’ and Other Power. Could we think about it this way, ‘self-power’ is an illusion that exists within Other Power, and even this illusion cannot obstruct the Nembutsu?” 

My answer: I think we should not complicate our minds. To rely on your own power cannot lead you to Buddhahood in the Pure Land. It is as simple as that. To rely on your own power will obstruct the Nembutsu and your birth in the Pure Land. In the true Other Power faith there is no trace of self-power. You rely on Amida Buddha or not. Mixed faith is not true faith. 

When it is said in the sacred texts that nothing obstructs the Nembutsu this means that no matter how heavy your karma, you are saved by Amida if you fully entrust in Him. In this sense, your illusions or blind passions cannot be an obstacle to the Nembutsu. But self-power simply means that you do not rely at all or not exclusively on Amida for your attainment of Buddhahood in the Pure Land. This is why self-power is an obstacle for the Nembutsu, because in reality, the vehicle that takes you to the Pure Land is Amida’s Power, not your own power. 

We also have to understand clearly the meaning  of the terms “self-power” (jiriki) and “Other power”(Tariki). They are related only with the ultimate goal of becoming a Buddha in the Pure Land. They have nothing to do with our daily activities related to work, family, health, business, etc. In everyday life one can make efforts to be successful, to be a good husband or wife, a good doctor, a good engineer or teacher, etc., but in matters related to Buddhahood one should rely only on Amida Buddha and on nobody else, especially not on himself. 

To put it in the simplest terms – with Other Power your becoming a Buddha is the doing of Amida, not yours.

My heart advice for those responsible for an abortion

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A woman who did abortion and anybody responsible for an abortion (including men or anybody who advised her/supported her/forced her), should do the following:
 
1) accept responsibility for the act and consider it was murder,
2) stop finding excuses of any kind,
3) regret it and apologize to the child you aborted
4) make offerings to Amida Buddha in the name of the aborted child or children you are responsible for and wish that they find peace wherever they are, be well, receive whatever they need, have their obstacles removed, make indestructible connections with Amida Buddha, entrust to Him, say His Name in faith and wish to be born in His Pure Land.

Offerings of any kind can also be made constantly in the name of the aborted children to poor people, the sick and anybody in need. Also, saving lives in the name of the aborted children (including blood donation to hospitals) is extremely beneficial.

I also advise that brothers, sisters, grandparents, uncles of the aborted children, as well as anybody in the family, also make offerings in their name. The aborted children must be considered as members of the family (brothers, sisters, nephews) and treated just like one would treat an ancestor.

The family may also sponsor teaching sessions or the printing of Buddhist books in the name of the aborted children.

Even those who don't believe in Buddhism should do constant offerings of food, medicine, shelter, money and save lives in the name of the aborted children in their family and treat them as relatives.
Also, nobody should never, ever, advise somebody to do abortion or find any excuse for such acts.
If you do the above constantly and with sincerity, the spirits of the aborted children can be pacified and their minds be turned towards liberation. They might also transform themselves from enemies into friends and even protectors.

This is a simple teaching that spontaneously appeared in my mind while saying Nembutsu and it is based on the Compassionate Dharma of the Buddhas. I felt that I cannot have any peace nor do anything else unless I share it with you. Please do as instructed.
Namo Amida Bu 

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.