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

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 

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.

My experience with Padmsambhava as a devotee of Amida Buddha

Many years after I became a priest, Jinshin, 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 Jinshin 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.

Members of Amidaji: Myokaku Fernando Andaluz (Mexico)

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biographies of Amidaji members

 My Spritual Journey so far

By Shaku Myokaku Fernando Andaluz

Namo Amida Butsu 

First things first, I recognize that I am no extraordinary person nor am I capable of attaining Buddhahood by myself, much less within this lifetime.

After trial and error, despite my best efforts and the best of spiritual guidance within the Triple Jewel, I failed miserably on achieving the slightest amount of peace of mind, enhanced mindfulness, awareness and settlement of any spiritual achievement whatsoever.

In short, my story is that of failure upon the path of self-empowerment and finally end up surrendering to the Other Power, that is, the power of Amida Butsu.

I was born and raised in a mixed family, a devoted but faithful and moderate Roman Catholic mother and a liberal Jewish father. My first experience with the “powers to be” was during my early childhood when at my elementary school, run by nuns, a missionary who had been to Africa came over to talk about his journey and the love of Jesus Christ for all mankind. Right away, I felt a lot of respect for this monk and started asking him questions openly about the inequities and the hardships he encountered upon those starving children whom he was committed to help. Quickly the questions and dialogue escalated to the point where I subconsciously, and truly meaning no ill will, began to question the contradiction between God and Jesus Christ loving everyone and being merciful towards all mankind. Soon after the confrontation came towards the narrative of a loving all-powerful all-knowing and all-merciful God and his son, letting innocent children to starve and endure the horrors and nightmares of war, poverty and colonialism.

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.

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.

---

[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

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:

Jesus was NOT a Bodhisattva nor a Buddhist monk (video teaching counteracting fake "Buddhists")

I know that many fake "Buddhists" will dislike this video but truth must be told. Stop mixing Buddhism with Christianity or other religions! By mixing religions or saying stupid things like Jesus was a Bodhisattva or a Buddhist monk you do a disservice to both Buddhism and Christianity.

Bellow the video I give you a few links to articles that explain Buddhist cosmology. Read and know the difference between Buddhism and monotheistic religions in Buddha’s own words and in the explanations of various Masters. 

There is no supreme creator god in the Buddha Dharma
On the powerful pretas (hungry spirits) who wish to dominate other beings through religion
Some Buddhist explanations on the origin and existence of the universe
Two questions on Buddha-nature and Samsara

The origin of universe and humans in the Buddhist cosmology

Belief in a creator god is an obstacle to shinjin (faith in Amida Buddha)

Samsara is suffering - description and contemplation of the suffering of the six realms of samsaric existence
Never say Amida Buddha is the same with the "god" of the monotheists or with any other divine figure outside the Buddha Dharma

La transferencia de Mérito de parte del Buda Amida a aquellos que se encomiendan a Él

translated from English by Juan Sebastian Hincapie Arana

¿Cómo nos salva el Buda Amida? Transfiriendo Sus méritos a nosotros, los que tenemos fe en Él. Shinran Shonin dijo:
 
"Cuando contemplo humildemente la verdadera esencia del Camino de la Tierra Pura, me doy cuenta de que la transferencia de méritos de Amida tiene dos aspectos: uno es el aspecto de salida y el otro el de regreso. En cuanto al aspecto de salida de la transferencia de méritos, hay verdadera enseñanza, práctica, fe e Iluminación"[1].
 
En las prácticas basadas en el poder personal el practicante “gana” virtudes que transfiere para su propia Iluminación. Pero en el caso del camino del Otro Poder (Tierra Pura), la transferencia de méritos se lleva a cabo desde el Buda Amida a aquellos que se encomiendan a Él. Esta transferencia de mérito (eko) lleva al seguidor a la Tierra Pura donde alcanza el Nirvana o la Iluminación perfecta. Shinran Shonin dice en un himno:
 
“Cuando los seres sintientes de este mundo maligno
de las cinco corrupciones[2]
Se encomiendan al Voto Primordial seleccionado,
Virtudes indescriptibles, inexplicables e inconcebibles
Llenan a esos practicantes".

"To avoid evil, do good and purify one’s mind" according to Jodo Shinshu Buddhism

 

A reader asked Shingyo Sensei of Amidaji: “The most succinct definition of any school of Buddhism made by the Buddha himself is the sentence ‘Not to do any evil, to cultivate good, to purify one’s mind, this is the teaching of the Buddhas’. Is this to be found in the teachings of Jodo Shinshu?”
 
Shingyo Sensei gave him a very simple and direct answer:
“This was said in the context of the self-power Path. However, it is possible to reinterpret these words in accordance with the Path of Other Power  (Jodo Shinshu Buddhism/the Path of total reliance on Amida’s Power):
 
“Not to do any evil” - wish to be born in the Pure Land. (Samsara is evil).
“To cultivate good” - say the Name of Amida Buddha (no good is higher than His Name).
“To purify one’s mind” - entrust yourself to Amida Buddha.”
 

My commentary:
I think Shingyo Sensei’s words are golden and from now on they will remain Amidaji’s official reading of the above saying by Shakyamuni recorded in Dhammapada 183. However, I think a few more details are needed to better understand his explanation.

Is Jodo Shinshu Buddhism the teaching of non-ego?

 

(the video version is more detailed)

Question: I saw somewhere the saying that Jodo Shinshu is the teaching of non-ego. What does it mean? 

My answer: Master Rennyo said: “The teaching of Buddha Dharma is the teaching of non-ego”. 

In Buddhism, the teaching of non-ego is often linked with the image of Bodhisattvas who never think of themselves but are always dedicated to the salvation of all beings. This is true, but it is only one aspect of it. How can we, ignorant people, understand the teaching of non-ego? In what form do we find it emphasized in Jodo Shinshu? To follow the teaching of non-ego also means to abandon once and for all any thought of merit or non-merit, for it means not to include any personal calculation in matters that concern our birth in the Pure Land. 

The transmission of the Nembutsu faith from Master Shantao to Master Honen

 

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Selected passages from Honen Shonin 

with commentary

“One night Honen dreamed that he saw a large high mountain facing west and running north and south. A large river ran along the foot of the mountain out of the north, its waves moving towards the south. It seemed to be boundless, and on the eastern side were trackless forests. When Honen climbed half way up the mountain side and looked westward, he saw a mass of purple clouds about fifty feet from the earth flying through the air, and coming to the spot where he stood. While he was wondering at this strange sight, he noticed that countless beams of light issued from out of the clouds, and forth from these beams in all directions flew peacocks, parrots and a great variety of birds, and some of them on alighting strolled up and down the beach. Innumerable streams of light flashed forth from their bodies. After a while the whole flock flew up and went back as before into the clouds. Then the cloud, turning northward, covered the mountain and river. At this sight Honen thought to himself, ‘Surely, there must be someone here about to be born into the Pure Land., when suddenly the cloud turned and stopped right in front of him, till at length it overspread the whole heavens. Then there came forth out of the cloud a monk who made towards the place where Honen was. He was clad in a golden garment from his waist downward, and in black robes from his waist upwards. Bowing respectfully with hands folded towards him, Honen said, ‘And who may you be?’ The monk replied, ‘I am Zendo (Shantao)’. And what have you come for?’ ‘To show my appreciation of your devotion to the practice and dissemination of the one and only discipline of the Nembutsu’”[1]

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.