Don't listen to Masters who teach that your power has any contribution to birth in the Pure Land (video teaching)

- last updated July 24, 2024 -                                                                                                                                                           The video presented bellow (and other similar videos where we criticize the self-power approach of some Chinese Pure Land groups) enraged a few practitioners who accused Amidaji of superiority complex. This is very funny when all we do is to point not to us, but to the Power of Amida Buddha which is the only Power that makes birth in the Pure Land possible. Those who admit they are spiritual idiots without any personal merits are called arrogant by those who think they go to the Pure Land by their so-called “virtues”.[1] I really wonder how do such people read the Primal Vow, where Amida Buddha mentioned FAITH IN HIM, not in one’s own spiritual capacities! Arrogance and superiority complex is NOT to be found in Amidaji or in other Jodo Shinshu communities who speak about simple faith and that Amida does everything related with our birth in the Pure Land, but in the various groups who claim that there is some kind of power in their deluded selves which can help Amida to bring them into His own Pure Land. That is a striking example of spiritual arrogance and lack of genuine faith and understanding of the Power Amida possess.  Indeed, anyone should honestly ask oneself who the f… does he think he is if he imagines that there is ANYTHING of value in his deluded samsaric personality that can make him become a Buddha in the Pure Land of Amida! It’s a pity that many heard the story of the meeting between Master Bodhidharma (who was not even a Pure Land Master but really understood the meaning of “merits”) and the Emperor Wu, but do not understand the meaning of the Master’s golden words – “None, not one merit!”. I explained them in my article, False (mundane) merits vs True (supramundane) merits, so that followers of Amidaji never fall prey to spiritual arrogance. 

We can always say the Name of Amida Buddha

Question: If it is said that it does not matter how many times we recite Nembutsu why does Shinran urge us to say it constantly in this hymn:
 
“Those who deeply entrust themselves
To Amida’s Vow of great compassion
Should all say Namo Amida Butsu constantly,
Whether they are waking or sleeping.”
 
My answer: Shinran also said:
 
"In the Primal Vow are the words:
'Saying my Name perhaps even ten times'.
Know from the words 'ten times' that appear from the beginning in the Vow itself that saying the Name is not limited to one utterance. And the word 'perhaps even' makes it clearer still that there is no set number of times one should say the Name."
(Notes on Once-Calling and Many-Callings)
 
"'Saying my Name perhaps even ten times': In encouraging us to say the Name that embodies the Vow, the Tathagata added 'perhaps even' to the words 'ten times' to show that there is no set number of times the Name must be said, and to teach sentient beings that there is no determined hour or occasion for saying it. Since we have been given this Vow by the Tathagata, we can take any occasion in daily life for saying the Name and need not wait to recite it at the very end of life."
(Notes on the Inscriptions on Sacred Scrolls)
 
Honen Shonin also said:
 
"Question: Which is superior in merit: a mere single utterance of nembutsu or ten repetitions of nembutsu?
Answer: They have the same merit with regard to birth in the Pure Land.
[...] The number of recitations is not the issue. The merit of birth in the Pure Land is equal, as is clearly stated in the Primal Vow. How can there be any doubt?"
 
The above passages show that the verses “should all say Namo Amida Butsu constantly, whether they are waking or sleeping” were actually an urge by Shinran to not forget Amida’s benevolence in our daily lives, and NOT that if we do not say Nembutsu day and night or when we are asleep, we are not saved. The Primal Vow is clear: “saying my Name perhaps even ten times”, so Amida did not emphasize the number of Nembutsu recitations. Shinran, who could not contradict Amida Buddha himself, actually wanted to show us that we can remember Amida’s compassion anytime, without regard to time (day or night/awake or asleep) and circumstance, therefore - “we can take any occasion in daily life for saying the Name”; „there is no determined hour or occasion for saying it.”
The Nembutsu of faith can be said anytime, even in the dream when we are asleep (I myself say it in the dream from time to time) or during ANY daily activity.

Alcune generali nozioni di Buddismo Jodo Shinshu (specialmente raccomandato per i principianti)

translated from English by Daikaku Antonio Aliperti

Clicca qui per ritornare alla pagina principale di libri ed articoli in italiano

 1)Samsara e Nirvana (Buddità/Illuminazione)

Il Samsara è il ciclo di ripetute nascite e morti. Poichè è l’effetto del karma [1] personale e collettivo (inter-relato) degli esseri non illuminati [2], non ha nessun altro creatore [3] oltre  le nostre stesse illusioni, attaccamenti e brame. Ci sono molteplici samsarici stati di esistenza, tra i quali menzioniamo, gli inferni, gli spiriti affamati, gli animali, gli umani, gli asura o spiriti combattenti e dei. Tutti gli esseri nascono, muoiono, e rinascono ancora in quei rispettivi reami in relazione al loro karma, e la loro esistenza è accompagnata da differenti tipi di sofferenza, oscuramenti e illusioni [4]. Il fine della Via del Buddha è fuggire dal Samsara e raggiungere lo stato di Buddità o Nirvana/Perfetta Illuminazione [5]. Questa è la più alta libertà e felicità che non dipende da nessuna condizione esterna, ed è il potenziale intrinseco in tutti gli esseri senzienti, non importa quanto in basso siano ora nella scala dell’evoluzione spirituale. Scritto semplicemente, proprio come tutti i semi hanno il potenziale naturale di diventare alberi, così gli esseri senzienti hanno il potenziale naturale di diventare Buddha, cioè, risvegliare la loro natura di Buddha. Questo è ciò che significa nel Buddismo con „ tutti gli esseri hanno la natura di Buddha” [6]. Al di là dei vari strati della nostra personalità illusoria, la natura di Buddha è la vera realtà, increata e indistruttibile, il tesoro nascosto in ciascuno di noi. Quando è scoperta, le cause della sofferenza e delle ripetute nascite e morti sono annichilite e colui che l’ha raggiunta diventa un salvatore e una guida per tutti gli esseri che sono ancora prigionieri nella schiavitù del Samsara. Lo stato di Nirvana o Buddità è supremo nell’universo. Tutti coloro che lo raggiungono sono chiamati Buddha. Nessun dio, spirito o figura divina delle varie religioni sono superiori ai Buddha, e nessuna religione o via spirituale eguaglia l’insegnamento del Buddha. Questa è esattamente la ragione per cui noi, in quanto discepoli buddisti prendiamo rifugio solo nel Buddha, il Suo Dharma e la comunità dei Suoi veri seguaci (Sangha) [7], e perchè noi non veneriamo, o dipendiamo da nessun’altra figura religiosa al di fuori del Buddha Dharma [8] . Il Samsara è spesso dipinto nei sacri testi come un sogno collettivo, mentre i samsarici (non illuminati) esseri sono descritti come persone che sono addormentate nella lunga notte dell’ignoranza. I Buddha, che sono le sole Persone Risvegliate/Illuminate (la parola „Buddha” significa „il Risvegliato” ), hanno Infinita Saggezza e Infinita Compassione e pertanto agiscono sempre come risvegliatori degli altri. La collezione di insegnamenti e pratiche con cui i Buddha cercano di risvegliare o aiutare gli esseri senzienti non illuminati è chiamata Buddha Dharma.

Rest In The Name Of Amida Buddha - video by Joshin Dave Kruemcke of Amidaji

 

Joshin Dave Kruemcke is our dear friend and member of Amidaji from Texas, USA. He has two wonderful YouTube channels - one on Jodo Shinshu Buddhism  and another on his experience as a Buddhist vegan.  (he is vegan as a personal choice, and NOT as a requirement for birth in the Pure land). 

Commentary on the Contemplation Sutra

 

This is a work in progress and under constant review. 

New chapters will be  added as soon as they are finished.

(last revised June 18th, 2025)

The salvation of Queen Vaidehi - commentary on sections 1-8

The path of the 19th Vow and the explicit and implicit meaning of the Contemplation Sutra 

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

The thirteen contemplations (sections 9 - 21) 

The difference between the three kinds of faith in the Contemplation Sutra and the the three kinds of faith in the Primal Vow and the Larger Sutra  NEW!

On the nine grades of birth in the border land 

of the Pure Land (sections 22-30) NEW!

Shinran's view of the characters in the Contemplation Sutra NEW!

to be continued 

Please support my Dharma work and Amidaji with a one time donation or by becoming a Patron (constant donor). Any help is deeply appreciated and very much needed.

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.