The thirteen contemplations (sections 9 – 21 of the Contemplation Sutra)

 

Fragment from my Commentary on the Contemplation Sutra. It is a work in progress and under constant revision. Click here to read the other chapters.

Here are the thirteen contemplations/meditations taught by Shakyamuni Buddha in sections 9 to 21. As they are technical explanations I will only comment when it’s really necessary.
 
The 1^st contemplation is on the setting sun:
 
 “The Buddha said to Vaidehi, ‘You and other sentient beings should concentrate and, with one-pointed attention, turn your thoughts westward. How do you contemplate? All sentient beings except those born blind – that is, all those with the faculty of sight – should look at the setting sun. Sit in the proper posture, facing west. Clearly gaze at the sun, with mind firmly fixed on it; concentrate your sight and do not let it wander from the setting sun, which is like a drum suspended above the horizon. Having done so, you should then be able to visualize it clearly, whether your eyes are open or closed. This is the visualization of the sun and is known as the first contemplation. To practice in this way is called the correct contemplation, and to practice otherwise is incorrect.’”[1]
 
Even from the first contemplation we are announced that the practices mentioned in this sutra cannot be followed by blind people, unlike the simple requirements of the Primal Vow which are easy to meet by everybody.
 
The 2^nd contemplation, on the water:

Amida Buddha and His Land as described in the Contemplation Sutra through the thirteen contemplations and the nine grades of beings

Fragment from my Commentary on the Contemplation Sutra. It is a work in progress and under constant revision. Click here to read the other chapters.

Before advancing to the chapter on the thirteen contemplations, it is important to mention that because the practices of the Contemplation Sutra lead to birth in the border land of the Pure Land, their objects of contemplation is Amida and His land as “transformed Buddha and land”.
 
In order to understand what I mean by “transformed Buddha and land” (which is actually an expression used by Shinran himself[1]) I need to explain first the doctrine of the two aspects of the Pure Land. Please read carefully.
 
The Pure Land of Amida Buddha has two main aspects: 1) the ultimate Dharmakaya aspect, and   2) the manifestation or Sambhogakaya (recompense) aspect. 
 
1) The ultimate Dharmakaya aspect means that the Pure Land is Nirvanic in its essence, as it was stated in the Larger Sutra:
 
“My land, being like Nirvana itself,
Will be beyond comparison.”[2]
 
This means that all the manifestations of the Pure Land are grounded in the perfect Enlightenment of Amida Buddha, and are conducive to Enlightenment. We ourselves will attain Enlightenment when we are born in the center of the Pure Land (the fulfilled land of the Pure Land), because the essence of the Pure Land is Enlightenment/Nirvana/Dharmakaya itself. Otherwise, if the Pure Land was not an enlightened realm, it would lead only to sense attachments, like other Samsaric realms do, but Shakyamuni Buddha[3] and our Masters[4] were very clear that this is not the case.

AMIDA DHARMA versione italiana

tradotto da'll inglese 

da Daikaku Antonio Aliperti

click here for the English version

Il Buddismo Jodo Shinshu o Amida Dharma è la Via verso il Nirvana (perfetta Illuminazione) attraverso la fede nel Buddha Amida. Questa Via è stato insegnata da Shakyamuni Buddha (il Buddha storico) e fu trasmessa successivamente ai nostri tempi da una lunga serie di Maestri e insegnanti tra i quali cito Shinran Shonin (1173-1262), il fondatore di questa scuola in Giappone e Rennyo Shonin (1415-1499), il restauratore.
 
Le parole “Jodo Shinshu” significano “La Vera Scuola della Terra Pura” e Dharma significa insegnamento. Amida Dharma è l'insegnamento sulla salvezza incondizionata offerta dal Buddha Amida. Con l'aiuto di questo Buddha chiamato Amida nasciamo nella Sua Terra Pura (la Sua sfera di influenza) dopo la morte dove raggiungiamo la perfetta Illuminazione (Nirvana).
 
Questo libro rappresenta l'essenza dell’insegnamento buddista Jodo Shinshu come viene insegnato al tempio Amidaji e nel nostro Sangha internazionale. Il suo studio è un obbligo per qualsiasi discepolo. Se qualcuno non può leggerlo, gli verrà letto dal prete o da uno dei compagni del Dharma.
 
Amida Dharma contiene la conoscenza minima richiesta per un membro di Amidaji. È un libro semplice senza citazioni e termini tecnici, limitato a quello che è strettamente necessario per comprendere il mondo delle ripetute nascite e morti (samsara) e la Via attraverso cui fuggire.
Il testo è diviso in quattordici fascicoli, ciascun fascicolo contiene passaggi numerati per una lettura facile e per le citazioni, sull’esempio dei testi classici.

I do not imitate the Buddhas

A Zen practitioner told me that zazen is the posture of the Buddha. It is being the Buddha.

I agreed with him and exactly because it is so, I prefer to sit in zazen after I’m born in the Pure Land. As a Buddha in the Pure Land, zazen will be natural, while here in samsara is just an imitation. Here, for this ignorant man, only Nembutsu of faith is true and real.

 

(Photo: enjoying Turkish tea in the woods)

Stick with Amida Buddha

Thoughts come and go.
They are like clouds.
Stick with Amida, 
not with the
wandering
thoughts.

 Question from a reader: Josho – I need your help regarding the issue   of shinjin (or lack of). I know that I do not have settled shinjin, as   much as I would like to have it. I follow the Amida Dharma for a   while but then I fall off the rails and think that perhaps another path   is or more suited to me. So…I try to follow another path just to   arrive  at the place where I realize (again) that I cannot “succeed” in   any type of spiritual progress by my own efforts and that I need   Amida. So…. I return to Amida.
 Intellectually I believe in the existence of Amida and His Pure Land,   and I do want to go there, but there is obviously some kind of   emotional or other block which is preventing me from having settled   shinjin and from really experiencing Amida as a living presence in   my life. What is your advice? Can you help?

  My answer: When the thought of leaving for another path occurs       again in your mind, just do not follow it. Take the definitive   decision to stick with Amida Buddha no matter what thoughts   appear in your mind.

Thoughts come and go. This is what they do. They are like clouds. However, they have no power unless we empower them. If you simply let them come and go without focusing on them, they will disappear, but if you pay attention to them, they become bigger and bigger and will eventually make you take bad decisions.

Amidaji delegate at the 19th United Nations Day of Wesak Celebration, Thailand

Recently, Shushin Ioana, one of our oldest Romanian members, represented Amidaji in Thailand at the United Nation Day of Wesak which was an event attended by delegates from many countries, including Asia, Europe, USA, etc. On this occasion, she gifted seven of my books in English to the library of Sitagu International Buddhist Academy, represented in the left photo by Rev Dr Kovida. The books were offered in the memory of our dear friend Shoshin from the Phillipines who recently departed to the Pure Land. 

In 2004 I was a guest of honor at Sitagu academy/monastery and since then I have constantly sent cordial greetings to Ven Ashin Nyanissara, its leader, who treated me very well during my stay in Myanmar (Burma). Below I present to you other photos from this year Wesak Conference where Shushin sent greetings from us and made or rekindled friendships with various members of other Buddhist communities. I mention that Shushin is on his fourth participation to this kind of Wesak Conferences and will also represent us next year. 

Thank you very much, dear Shushin for your dedication!

Namo Amida Bu 🙏

ENSEÑANZAS SELECCIONADAS DE HONEN SHONIN CON COMENTARIO

Click here for the English edition of this book

El papel de un profesor es simplificar las cosas y esto es exactamente lo que intento hacer a través de mis libros. Escojo y elijo lo que es fácil de entender de los muchos volúmenes de los textos sagrados y los organizo y explico de tal manera que tanto el tonto como el erudito puedan entender y recibir fe (shinjin).
 
También trato de hacer conexiones útiles entre varios Maestros y sus enseñanzas. Por ejemplo, en este libro muestro que Honen y su discípulo Shinran hablaron en el mismo lenguaje de la fe y que esencialmente daban la misma enseñanza, aunque a veces las palabras y el contexto fueran diferentes.
 
Entre los muchos dichos de Honen elegí algunos en este libro y en mis otros libros pues los considero muy importantes. Estos pasajes y comentarios pueden servir como el estándar de lectura y comprensión de la Enseñanza de Honen Shonin en nuestra rama Amidaji del Budismo Jodo Shinshu.
 
Estoy muy agradecido con mi amigo del Dharma el Reverendo Kosho Arana de Colombia por traducir el libro al español.
 
Namo Amida Bu

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