Não há Deus supremo ou Deus criador no Dharma de Buda

(translated from English by Shaku Shinkai)

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- click here for the English version -

Buda (á direita) ensinando a Verdade ao Brahma Baka (esquerda), 

que estava sob a ilusão de que é supremo no mundo.

Hoje em dia, muitas pessoas de dentro e fora da Sangha disseminam a idéia de que o Buda Shakyamuni não negou e nem afirmou a existência de Deus. Então, de alguma forma está implícito que o Honorável deixou a porta aberta para interpretações e que um discípulo budista pode acreditar em um Deus Criador ou Supremo.

Esta é uma ilusão que não está de acordo com o ensinamento de Shakyamuni. De fato, o Buda negou claramente a existência de um ser supremo que criou o mundo, governa o mundo e um dia julgará o mundo. Neste artigo e em outros que virão em seguida, não tenho a intenção de entrar em nenhum debate ou polêmica com seguidores de outras religiões sobre a existência ou não existência de um Ser Supremo, quero apenas provar que o Buda Shakyamuni claramente negou esta questão, considerando-a como uma ilusão falsa e perigosa. Para mim, a coisa mais importante não é o que as religiões monoteístas dizem, ou se alguns preferem crer em um Deus Criador (é escolha de cada um), mas sim o que disse  o Buda. Então, se nos consideramos discipulos de Buda, devemos entender sua posição sobre este assunto e segui-la com fé.

A question on shinjin (faith) and Amida's attainment of Buddhahood

Question:

"Amida attained Buddhahood for all of us when he became Enlightened. 'Shinjin' is simply the realisation of that fact with total conviction which in turn compels us to recite in thanksgiving "Namo Amidabutsu" ("Namo Amitofuo"). I wonder if it contradicts Jodo Shinshu".

Answer:

Shinjin (faith) is NOT only the realisation of the fact that Amida attained Buddhahood. Of course, Amida did attained Buddhahood in order to save us all, but this is not enough. All Buddhas attained Buddhahood and wish to save us, but this does not mean that sentient beings are saved just because Buddhas are Enlightened. We must follow the method prescribed  by each Buddha if we want to attain Enlightenment ourselves. So, Amida Buddha made His Primal Vow in which He said we should entrust to Him, say His Name in faith and wish to go to His Pure Land.

Explicações gerais sobre “ser”, “karma” e “renascimento”

(translated from English by Shaku Shinkai)

- Click here for the English version - 
            

Samsara é o ciclo de renascimentos e mortes através do qual os seres não iluminados devem passar devido ás suas ilusões kármicas e paixões cegas. Mas antes de entrar em detalhes sobre esta tópico, vamos entender o que é o “ser” ou uma “pessoa” de acordo com o ensinamento budista, e também, o que é “karma” e “renascimento”.

Agora, caros amigos, imaginem que você tem um carro na sua frente. Agora imagine que você perde uma das rodas deste carro e a deixa de lado. O carro e a roda são idênticos? Agora pegue uma segunda roda e proceda do mesmo modo, perguntando-se a mesma coisa. Continue a desmontar o carro e não pare até que cada componente do automóvel seja posto de lado. Agora pergunte-se de novo: estes componentes, separadamente, representam o automóvel? Você irá concluir logicamente que a resposta é  “não”.

On the wrong view of regarding one's teacher as a manifestation of a Buddha or a Master

I have just found these words (see left photo), writen on September 21st, by a Dharma friend, member of Horai Association of Jodo Shinshu on another friend's Facebook page: "Zuiken Sensei was also known to be a manifestation of Kassapa Buddha in Japan". I decided to take a print screen and give some quick comments.

With all due respect for the good things Zuiken Sensei and his son, Zuio Inagaki Sensei, did for the Sangha, I publicly ask my Nembutsu friends to stop this idol worshipping attitude. No modern teacher should be placed on equal status with Shinran Shonin and Rennyo Shonin, and nobody should be considered or treated as a manifestation of a Buddha. This is clearly NOT the Jodo Shinshu way of relating with a teacher. If we allow such idolizing of our priests and teachers, we open a very dangerous gate. Thus, everything a teacher sais or writes will not be checked anymore through the filter of reason and no more compared with what Shakyamuni, Shinran and Rennyo said, because..... that teacher is "the manifestation of a Buddha".....

On the Buddhas who manifest as Bodhisattvas

THIS ARTICLE WAS HEAVILY REVISED AND MOVED HERE
(CLICK HERE TO READ)

The merit transference from Amida Buddha to those who entrust to Him

How does Amida Buddha save us? By transfering His merits to us, those who have faith in Him. Shinran Shonin said:

"When I humbly contemplate the true essence of the Pure Land Way, I realize that Amida’s merit transference has two aspects: one is the aspect of going forth, and the other that of returning. Concerning the aspect of going forth of merit transference, there are true teaching, practice, faith, and Enlightenment"[1].

In the practices based on personal power the practitioner “earns” virtues which he transfers for his own Enlightenment. But in the case of  Other Power (Pure Land) way, the transference of merits takes place from Amida Buddha to those who entrust to Him. This transference of merit (eko) carries the follower to the Pure Land where he attains Nirvana or perfect Enlightenment. Shinran Shonin says in a hymn:

The Name of Amida Buddha is the Great Practice

- updated on January 21st 2017 - 

Amida Buddha

          In chapter II of his Kyogyoshinsho, Shinran defines the great practice:

"When I humbly contemplate the 'going forth' aspect of Amida’s merit transference, I realize that there are great practice and great faith. The great practice is to call the Name of the Tathagata of Unhindered Light (Amida Buddha). This practice contains all good and roots of virtue, and is perfectly accomplished and most eficacious in bringing about liberation. It is the treasure-sea of merits of true suchness, ultimate reality. For this reason, it is called great practice.

This practice comes from the vow of great compassion, the Seventeenth Vow, which is called the Vow that the Name shall be glorified by all the Buddhas. It is also called the Vow that the Name shall be praised by all the Buddhas, and the Vow that the Name shall be lauded by all the Buddhas. Further, it can be called the Vow accomplishing the going-forth aspect of merit transference, and also the Vow of the Nembutsu chosen from among many practices.'

Concerning the vow that the Name shall be praised by all the Buddhas, the Larger Sutra states:

'If, when I attain Buddhahood, innumerable Buddhas in the lands of the ten directions should not all praise and glorify my Name, may I not attain perfect Enlightenment.'

Help needed to buy two stoves for Amidaji temple

- UPDATE (October 3rd 2016) - Two new stoves arrived at Amidaji Temple! -

Dear friends in the Dharma,

the kind of stove I wish to install in the
Hondo (Dharma Hall) and library of Amidaji 

As you can see in the last posts from this website, Amidaji is opened for visitors and it did have its first visitors from abroad: one from Brasil! (click here) and four from Japan (click here). Other visitors also announced their intention to visit in the near future. I hope that you too, the reader of these lines, will come for a visit, soon!

However, as clearly stated here, because there is no heating system, Amidaji cannot provide accommodation and religious services during the cold season. So, unfortunately, under the present circumstances, visitors can only come since late spring to early autumn.

My intention is to change this and make Amidaji available during the whole year to those who wish to spend a few days in retreat in order to hear Amida Dharma. So, I would like to invite you to please help me to buy and install two stoves - one in the library of Amidaji (where visitors receive accomodation) and the other in the Hondo (Dharma Hall).

Visit of IABC delegation from Japan to Amidaji temple

Visitors and members in the Hondo (Dharma Hall) of Amidaji

On August 28th a delegation of IABC from Japan visited Amidaji temple.

We had a wonderful time together. We recited Amidakyo (Smaller Amida Sutra) and Nembutsu, we had Dharma discussions and we enjoyed a delicious vegetarian food.

I also explained the orthodox attitude of Amidaji in all matters related with Dharma activities and I presented the plan for the next phase in the development of the temple.

Short Dharma meeting in Vienna and Notes on the 18th European Shin Buddhist Conference in Antwerp

 Dharma meetings before the Conference:

August 19th

I met with my Dharma friend Frank Kusmierz. I offered some books in the memory of late Myoshin Friedrich Fenzl, and we had a wonderful evening with discussions and cofee.

August 20

Frank and me

I met with my good friend from Holland, Frits Bot, who donated many good books for the library of Amidaji temple. These include, Rennyo-sama, His Life Through Pictorial Illustrations, Life of Eshinni by Yoshiko Ohtani, two books by Eiken Kobai Sensei, some biographies of Shinran and Honen, and a few good studies on the history of Jodo Shinshu.

18th European Shin Buddhist Conference in Antwerp

The following is not a detailed and objective report of the 18th European Shin Buddhist Conference, but only some significant events for myself and my mission.

A reader from Brasil at Amidaji temple

Shinkai and Josho in the Hondo
(Dharma Hall)
of Amidaji

As you can read here, at this link, I have declared Amidaji open for visitors. As most of my readers live outside of Romania, and because Amidaji is an international temple (including Romanians of course, but not limited to them), many expressed their wish to visit and stay for a few days in order to listen to the orthodox Jodo Shinshu teaching  presented here.

So, the first visitor arrived and she came all the way from Brasil! Usually, when I have a visitor, I dedicate myself exclusively to him or her. The visitor does not leave the temple for a few days, and is focused entirely on Dharma activities like teaching, recitation, but also work in the garden and courtyard of the temple. This is some kind of a small retreat, but also retreats of more than 3 days can be arranged for either one person or a group.