Some of the things I'll do when I attain Buddhahood in the Pure Land of Amida

After my birth in Sukhavati and attainment of Buddhahood there, I will always wear the image of Amida on the crown of my head, like Avalokitesvara. Wherever I'll go in the ten directions to save sentient beings, and whatever form I will manifest for their sake, this will be one of my main features as a Buddha.

In all the places of the universe I will proclaim the Primal Vow of Amida and help all beings entrust to Him. I will be a guide towards Amida's Light, a ship for His Pure Land, and a witness to His Holy Name.

Wherever beings will say Amida's Name I will be there to protect them against all obstructions; they will have in me a constant companion and friend, and to those who don't entrust to Amida yet, I will be like their own shadow, never being separated from them even for a moment until they receive faith.

Suggested order of reading my texts and books for those new to Buddhism and Jodo Shinshu Buddhism

Here is a suggested order for reading my texts and books if you want to get proper knowledge of general Buddhism and Jodo Shinshu Buddhism in particular:

INTRODUCTION: 

 Some General Notions of Jodo Shinshu Buddhism, especially recommended to beginners.

Amida Dharma  - the essentials of Jodo Shinshu Buddhism as it is taught at Amidaji temple. A must-read book for all members and students. 

The Meaning of Faith and Nembutsu in Jodo Shinshu Buddhism (free online edition)

This book is, as the title shows, an attempt to explain the meaning of faith and Nembutsu in accordance with the teaching of our school.

I start my explanations with the Primal Vow of Amida Buddha because without it there would be no Jodo Shinshu. As Shinran said:

“If Amida’s Primal Vow is true, Shakyamuni’s teaching cannot be false. If the Buddha’s teaching is true, Shan-tao’s commentaries cannot be false. If Shan-tao’s commentaries are true can Honen’s words be lies? If Honen’s words are true, then surely what I say cannot be empty.”[1]

Every Buddhist school has a lineage of transmission. Ours starts with Amida Buddha, then continues with Shakyamuni, the historical Buddha, the seven Masters, Shinran Shonin, Rennyo Shonin and any true teacher that came after them and was loyal to the Primal Vow. What all the representatives of our lineage said with one voice is that the Primal Vow is true and that it contains everything we need for our attainment of Buddhahood in the Pure Land of Amida.

Some ideas about the temple altar - how is done in Japan and other places and how we'll do it at Amidaji

last update June 23rd - please scroll down in the article and read! 

As some may already know, the naijin (inner area) is the altar area of a Jodo Shinshu temple in Japan where usually only priests are allowed to enter. This situation is copied by many Shinshu temples outside Japan, too. There, in the naijin, the Buddha statue, whose face is sometimes partially covered by a kind of rich material, is enshrined in a big decorated box. Also there are some minor altars of Shinran, Rennyo, the seven Patriarchs and Shotoku Taishi. Another important element is that the naijin is placed on a little raised platform, which means that priests actually stay higher than lay people. Because of all these, and also because the altars are in the back of the naijin, lay people who attend the service and Dharma talks from the gejin (outer area/sitting area) can hardly see the statue and the images on the minor altars.

However, at Amidaji temple we’ll never follow these Japanese customs. Now the Hondo (main hall/Dharma Hall) is small, but even when it will be bigger, there will be no naijin or special area for priests.

Faith in Amida Buddha is not the creation of our mind

"Since Amida makes you trust Him

And responds to your trust,

Your trusting heart does not arise

From within yourself."[1]

The reason why in a Nembutsu follower’s heart coexist both faith in the Primal Vow and his blind passions and illusions is that this faith doesn’t belong to him.   

This is another important aspect of the Jodo Shinshu teaching. It is said that in a poisonous Eranda forest grow only Eranda trees and not the famous Chandana trees with their fine fragrance. It is a miracle if a Chandana tree grows in an Eranda forest. Similarly, it is a miracle if faith in Amida Buddha flourishes in the people’s hearts. How can it be possible that from human passions the faith in Buddha be born? The answer is that this phenomenon is practically impossible and that faith in Amida is not the product of our minds, but what Amida plants in us. That is why shinjin or the entrusting heart is called “rootless faith” for it has no roots in the human mind but in Amida’s Power and Compassion. The same thing happens with saying the Name which expresses faith. Everything comes from Amida and manifests like an echo in our minds and on our lips, just like a child who faithfully answers his mother’s calling.

Birth in the borderland of the Pure Land

I already explained in detail the Primal Vow (18^th) and showed that faith in Amida’s Power is the cause of birth in the Pure Land. However, the situation is that not all practitioners are able to give up entirely the attachment to their personal power in reaching birth in the Pure Land. They simply cannot rely exclusively on Amida but think there is still something they need to add to His Power so that they will deserve to be born in the Pure Land. Thus, they remain attached to the idea of merit accumulation even if they also put some trust in Amida. This kind of faith mixed with reliance on their own so called “merit” and personal power is not in accord with the Primal Vow, but still Amida does not abandon such people. Especially for those who are not capable to rely exclusively on Him, but still wish to be born in His Pure Land, Amida created the 19^th and 20^th Vows[1]. 

The true disciple of Amida and all Buddhas

As I already explained, Shinran Shonin taught that the true reason for all Buddhas appearance in the world is to help sentient beings entrust to Amida and be born after death in His Pure Land, where they can easily attain Nirvana. Thus, the logical conclusion he draw from here, is that the person who has faith in Amida is the true disciple of the Buddhas because he is in accord with their inermost intent. He said:

"The true disciple of the Buddha means this: 'true' contrasts with false and provisional. 'Disciple' means a disciple of Shakyamuni and other Buddhas, namely, the practitioner who has attained adamantine faith (shinjin). Because one certainly realizes great Nirvana with this faith and practice, one is called a true disciple of the Buddha"[1].