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Showing posts with label Shin Buddhism. Show all posts
Showing posts with label Shin Buddhism. Show all posts

20150713

The Light Outside of the Bushel

In Christianity Jesus is sometimes called the Light of Christendom. Similarly Amida Buddha is the Light of Buddhism wisdom.

Just as Jesus is the Light of the West, so too is Amida Buddha the light of the East. Though it is said that east is east, and west is west, but never in between do they meet, solely in the name of religious pluralism do I find that both Amida and the Christ symbolize the divine in the East and in the West, respectively.

Figuratively speaking, the Light of the West shines brightly in my heart while the Light of the East shines within the bushel of my life before being born again as a Mormon.

And in my heart, I am made whole as a spiritual being due to my faith in Jesus, and my subtle reverence for Amida. This is not a case of serving two masters but the affirmation of the spirit of religious pluralism.

For I serve only the Light, and have a deep spiritual connexion both with the East and the West, due to being born Japanese in Canada.

20140122

Buddha Remembrance As Easy As Meditation

Buddha remembrance consists of Buddha recitation which is when the Buddhist laypeople gather together to chant the name of the Buddha.

If they are devoted to the Lotus Sutra as in the lay Buddhist sect of Soka Gakai then they chant "Namu myoho rengé kyo."

If they are of the Jodo Shinshu sect then they chant the Nembutsu ("Namu Amida Butsu").

By chanting the Buddha's name the devotees become mindful of the Buddha.

Thus is Buddha recitation Buddha remembrance.

It is said that Buddhist chanting is the easy path to enlightenment for all sentient beings.

For all sentient beings are destined to become bodhisattvas since such sincere devotion shown by chanting the Buddha's name is a fee definite sign that the Buddha is calling through his devotees.

Small wonder that the Nembutsu is known to the devout Shin Buddhist as the Name-that-calls.

As well,  Buddha recitation is called the easy path in contrast to the hard path of Zen mediation.

Thus are there two paths to Enlightenment in Mahayana Buddhism.

20130429

Faith that removes all Doubt

Faith that removes all doubt is what Amida Buddha offers.
This is why I believe earnestly in Amida's Primal Vow —

In the Infinite Life Sutra, Amida's Primal Vow is the 18th Vow of his 48 Vows:

If, when I attain Buddhahood, sentient beings
in the lands of the ten quarters who sincerely
and joyfully entrust themselves to me,
desire to be born in my land, and
call my Name, even ten times, should not
be born there, may I not attain perfect Enlightenment.
Excluded, however, are those who commit
the five gravest offences and abuse the right Dharma.

When I recite the Buddha's Name, I do so to confirm this faith through working of this Vow and the original intent behind the 48 Vow Amida made in his incarnations as Dharmakara.

Reference:

Dharmakara: http://en.wikipedia.org/wiki/Dharmakara
Infinite Life Sutra: http://en.wikipedia.org/wiki/Infinite_Life_Sutra
Primal Vow: http://en.wikipedia.org/wiki/Primal_Vow

20130406

The Finest Place to Practice (poem)

It is because of attachment
to the many distractions of worldliness
that, despite decades of meditation,
many devotees of the Middle Way fail
to develop even a single siddhi.

Therefore, do not become attached at all
to anything in this world,
lest you give up meditation in haste
and return to worldliness,
only to obtain rebirth in the Hells.

However, even if you develop
a siddhi, try not to show off,
lest your attachment delude you.
It is better to take up Vajrayana,
and devote yourself to a Tibetan guru.

Yet, it is said that the Nembutsu
will surely lead to Amida
and his Pure Land of Bliss. O!
The Name-that-calls is
all that the Pure Land practitioner needs!

For the Pure Land is
the finest place to practice and decide
if you wish to return
to help others by being of service
to other sentient beings in Samsara.

20130405

The Bone Storage Hall (story)


Once Upon a Time...

In ancient Buddhist traditions, a spirit temple is a mausoleum containing the bones of countless sentient beings who have died.

It is a tall building with the Japanese characters ("霊廟", reibyō) for "mausoleum" above the doorway.

When the door of the mausoleum is open, it is like the Pure Land of Bliss inside.

Inside the mausoleum is a long dark hallway. High above me, the ceiling glistens with a soft glow when the door is closed.

On my left are twenty-four rooms with open access to the hall, and on the right, the same — a total of forty-eight rooms. Inside each room are shelves filled with drawers. Some rooms contain a lot of drawers; others contain very few drawers.

On each shelf are drawers containing the bones of the dead. Firmly affixed to the front of each drawer is the given name and Japanese Buddhist name of the deceased. Inside each drawer is an urn containing the deceased's bones.

A bright glow from Room Eighteen attracts my curiosity. Inside the room, I recite the Nembutsu ten times until the bright glow becomes a brilliant light that slowly dissipates. Softly I hear a sweet melodious voice sing:



"The Primal Vow is fulfilled," I thought myself. "That glow which turned into brilliant light is Amida Buddha."

Having seen this miracle, I felt humbled so I bowed and exited the room.

As I walk down the hallway, a sign appears on the wall in the distance. On it appears the Chinese characters:

堂
納
骨

Not only is this spirit temple a mausoleum, it also is a bone storage hall where the bones of dead sentient beings are stored.

Then I turn around, and slowly walk back to the door of the mausoleum.

When I open it, the brilliant light of the setting sun almost blinds me. After I close the mausoleum door, the sun has painted the sky with a rapidly fading red glow.


As I wander home in the rapidly fading dusk, my path takes me due east where the moon shines brightly in the sky.

My thoughts return to my visit to the mausoleum and the shelves within its rooms filled with drawers containing the bones of the deceased collected after cremation. While walking the path alongside the pond near my home, I reflect on death and the brevity of human life.

When I was a Child

When I was a child, my first exposure of death happened when my grandmother died. As I grew older, my first contemplation on nonexistence left me anxious and afraid of death. Once, when I had caught the flu as a child, my own life had almost been taken from me. So my mother bought medicine from the local pharmacy. The next day, my fever broke.

From that moment on, my fear of death became worse. As a result of that fear, the stress caused the allergic reaction of hay fever to arise.

Then one day, at the Buddhist temple near my parents' home, I requested the Three Pure Land Sutras central to the Jodo Shinshu faith to read at my leisure. As I read about the Pure Land of Bliss being described, it seemed a wonderful place.

Once I grasped the concept of the Pure Land as the afterlife, my belief in it increased as my faith in Amida's Primal Vow grew.

Reflections

In a pond near my home, I gaze on the moon's reflection in it while seated comfortably in a wicker chair.

As it glistens in the water, my thoughts turn inwards in meditation, visualizing the Buddha Amida with eyes closed. From time to time, my eyes open as I gaze on the moon's image reflected on the still surface of the pond. Then I look up at the moon.

At some point during meditation, my inner vision of the Buddha merges with the sight of the bright moon in the sky. It is as though the light of the moon is the light of Buddha Amida.

My meditation is over. So I rise to stretch my legs and raise my arms as if to embrace the moon.

In an instant I feel solemn as I stand before the glistening Boundless light of Buddha Amida, assuring me that Amitabha is nearby.

Thus assured, all fear of death fades from my mind. It is replaced by a greater appreciation of life.


King Emma or Yama: http://en.wikipedia.org/wiki/Yama_%28Buddhism_and_Chinese_mythology%29
Buddhist funeral: http://en.wikipedia.org/wiki/Funeral_%28Buddhism%29
Pure Land Buddhism: http://en.wikipedia.org/wiki/Pure_Land_Buddhism
Pure Land Rebirth Dharani: http://en.wikipedia.org/wiki/Pure_Land_Buddhism#Pure_Land_Rebirth_Dh.C4.81ra.E1.B9.87.C4.AB

20130403

The Name-that-calls

Integral in the Pure Land tradition is Amida Buddha.

In the True Pure Land School of Japanese Buddhism are Jiriki (self-power) of the devotee and Tariki (Other-power) of Amida Buddha.

By self-power, the Pure Land devotee calls to Amida Buddha. By other-power, Amida Buddha calls to the devotee.

The calling of Amida Buddha's name is known as Buddha Recitation or Nembutsu.

Amida Buddha's promise of my rebirth in the Pure Land of Bliss is affirmed by Buddha Recitation.

When I call to Amida, it is but Amida calling to me.

This is why Nembutsu known as the Name-that-calls.

Namu Amida Butsu.

20060205

Shin Buddhists venerated and protected by the gods

When we say "Namu-amida-butsu,"
Brahma and Indra venerate us;
All the benevolent gods of the heavens
Protect us constantly, day and night.

When we say "Namu-amida-butsu,"
The four great deva-kings together
Protect us constantly, day and night,
And let no evil spirits come near.

...

When we say "Namu-amida-butsu,"
Nanda, Upananda, and the other great nagas,
Along with the countless naga-gods, revere
And protect us constantly, day and night.

When we say "Namu-amida-butsu,"
Yama, the king of the dead, reveres us,
And the officers who judge the beings of the five courses of existence
All protect us constantly, day and night.

When we say "Namu-amida-butsu,"
We are protected by the great king of maras
Residing in the sixth heaven;
This he vowed to do in the presence of Sakyamuni Buddha.

The gods of the heavens and earth
Are all to be called good,
For together they protect
The person of the nembutsu.

-- Hymns of the Pure Land, stanzas 100-101, 102-106


Originally posted: February 5, 2006 2232H
Update posted: March 7, 2013 0237H

Reference:
Within the context of the hell realm, the five courses of existence refers to the god realm, the demi-god realm, the human realm, the animal realm, and the hungry ghosts realm.

Brahmāloka may be the sixth heaven.

20040312

Great Compassion Meditation

In Shin Buddhism, "all beings have the potential of becoming Buddha" means that all beings in the universe are embraced and enfolded in the Great Compassion of Amida Buddha. — Takamaro Shigaraki

Empowered by Amida's Great Compassion, all beings realize Pure Mind. Realizing Pure Mind, they compassionately share loving-kindness with all other beings. Sharing loving-kindness, all beings are of the same mind empowered by Amida's Great Compassion.

Notes:
"Shin Buddhism" is also known as Jodo Shinsu or True Pure Land School.
"all beings" refers to all sentient beings.
"the same mind" refers to Bodhi Mind.

Takamaro Shigaraki, What is Shin Buddhism, Chapter VII Great Compassion: http://www.bffct.net/id58.html