Zen and Pure Land are the Middle Way

Here is proof that masters chant in addition to zazen: http://heartofus.wordpress.com/chants/hannya-shingyo/

Hannya Shingyo (the Heart Sutra) is a Zen Buddhist chant which Zen masters and their disciples chant as part of their daily practice. This sutra was used by the Japanese Zen Master Hakuin in place of the Chinese Ch'an practice of Buddha Recitation (Nian-fo). This was done mainly to avoid the ire of the established Japanese Buddhist hegemony who profited from being intercessors between Japanese people from all walks of life and Enlightenment.

Zen practice aids its practitioners to become dedicated Buddhist practice of mindfulness, meditation being as used like a tool to control the mind.

Were they to chant any one of the Pure Land Sutras with the Bodhi Mind (determination for Buddhahood and aspiration to be bodhisattvas), if they don't achieve samadhi or Nirvana in this life, then they shall become Buddha in the afterlife called Sukhavarti.

When Zen and Pure Land are practiced as one with dedication to all sentient beings, the Buddhist who follows this mindful practice is assured Buddhahood. When belief in ekayana (one path) results in a choice between Zen and Pure Land, the Buddhist may choose between the practice of self-power (the difficult path) and of other-power (the easy path).

Why not hedge all your bets and instead of becoming only self-powered, being self-powered and other-powered bodhisattvas? Self-power is reliance on your own efforts to achieve Nirvana while other-power is based on faith in Amida Buddha's Primal Vow for the sake of all sentient beings. Thus empowered, the Buddhist who practices for all sentient beings is like a bodhisattva.

Indeed, Zen and Pure Land together combine self-power with other-power as Bodhi Mind, both to achieve samadhi in this life and to attain Nirvana in the afterlife of the Pure Land.

When one believes he is destined for the Pure Land to become Buddha, it is neither an attachment for reward nor a cheat but liberation from suffering for all sentient beings.

For all sentient beings are Buddha just as samsara is Nirvana.

I sincerely believe that both aspiration to become a bodhisattva who helps all sentient beings and determination to attain Buddhahood in this manner free me of attachment to the purported reward of the Pure Land.

May all Buddhists be dedicated their practice for the sake of all sentient beings.

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Hannya Shingyo: http://heartofus.wordpress.com/chants/hannya-shingyo/
Nianfo: http://en.wikipedia.org/wiki/Nianfo

Nirvana: Sudden and Gradual (poem)

Nirvana is of the sudden and the gradual.
The gradual is by one's self power
while the sudden is by the Buddha's other power.
Self power begins with one breath despite hardship,
while other power continues onwards with ease.
With single-mindedness in meditation
the sudden happens easily
aided with recitation of
Namu Amida Butsu.

Buddha Remembrance Works!

As a Pure Land Buddhist, I am not concerned with personal liberation like the Zen masters are. For that is self power (jiriki).

Rather, I am concerned with the liberation of all sentient beings by uttering the Name-that-calls (Nembutsu) in Buddha Remembrance. This is known as other power (tariki).

Buddha Remembrance is Nembutsu practice in which the follower chants the name of Amida Buddha mindfully with utmost sincerity and gratitude. Since most people may not be able to visualize the Pure Land or Amida himself, they still possess gratitude and sincerity.

Often when I practice Buddha Remembrance, I do so in short bursts to avoid entering a trance. It is important to beware of this since a trance-like state of mind may be mistaken for samadhi (mental concentration or composing of the mind).

For example, yesterday I experienced a calm state of mind, and although there was self doubt, it was easy to let go of those feelings and return to that feeling of calm.
During this time, I was at the library studying Buddhism.

You might think I learned something, and I did: the academic works of Pure Land by the Chinese Buddhist Buddhist Education Foundation are more to my liking.

For I'm not totally into Vajrayana even though some of my blog posts refer to it.

My skepticism of Vajrayana is based on Chogyam Trungpa's lifestyle and how it affected his ability to carefully pick his successor. In all fairness, it boggles the mind that Shambhala members would condone what happened, but they weathered it well.

Nor am I really into Theravada since it had the wrong idea about Mahayana. Even Zen masters are equally wrong-minded. For Mahayana is not cheating nor does it promote Nirvana, the Pure Land, or even Tusita Heaven as a reward for their respective practices.

Anyway, after my aborted attempt to find a good Buddhist book to read, I walked to the mall and had lunch. During the time I was there, I experienced this joy that comes to me more often these days.

It is because I've been doing short bursts of Buddha Remembrance consisting of silently chanting the Nembutsu (Namu Amida Butsu or the shortened version Nam'Am'da') ten to twenty times, counting them off one finger at a time.

Hey, I only have ten fingers!

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To reference some words in this text, click on the labels below. If you're a novice at using Blogspot, the labels are in colored text and link to other blog posts.

Samadhi: http://en.wikipedia.org/wiki/Sam%C4%81dhi_%28Buddhism%29
Chogyam Trungpa: http://en.wikipedia.org/wiki/Ch%C3%B6gyam_Trungpa

Self-power of Zen & Other-Power of Pure Land

From my myopic mindset, the average Westerner who is new to Buddhism is deathly afraid of the Four Noble Truths since suffering as she knows it is depressing.

As well, because the Pure Land way will expose the follower to the truth that even Bodhisattvas may be deluded, this discourages the fearful from following Shinran on the True Pure Land Path.

Yet such people are not worthy of becoming Pure Land followers. Why? Because they cling to their fears, despite such clinging leading to the Three Evils.

Thus it takes courage to believe in the Pure Land and to have faith in the Primal Vow.

For those Buddhists who instead gravitate towards Zen have chosen self-power out of fear of Other-power. Instead of being embraced by Amida, they hold onto the Buddha in vain.

It's no wonder they are confused by Pure Land followers whose faith rests soley in the heartmind of compassion and wisdom, rather than sitting on their asses in zazen like ne'er-do-wells.

These Zen masters are so arrogant that they consider it to be cheating to choose the Pure Land way. Furthermore, they think Pure Land followers are attached to the reward of the Pure Land, which is laughable to those followers who practice Buddha Remembrance.

For all the Zen Patriarchs approved of the Nembutsu to chant as Buddha Remembrance during zazen.

Yet because of Hakuin's doing, the Nembutsu was replaced by koans because that old Zen Patriarch despised the easy practice of Buddha Remembrance.

Even so, Buddha Remembrance helps improve meditation just as meditation helps improve Buddha Remembrance.

This is why most Chinese Pure Land followers have combined Zen with Pure Land.

My Buddhism is Unconditional Love in Action

Jodo Shinshu (True Heart of the Pure Land Way) shows how the Other Power of Amida is unconditional love put into action.

It led a Tendai monk to surrender to destiny and abandon the monk's life, marry and develop the easy practice which leads to enlightenment despite karma.

This easy practice is known as Buddha Remembrance, a mantrayana practicing the Nembutsu while viewing it as the Name-that-calls, that with every utterance of it is Amida Buddha calling to the practitioner.

Indeed, with every call to Amida, the practitioner is that much closer to the Pure Land of Bliss. Once there, he is assured to become a Buddha.

On realizing this to be true, the practitioner is full of joy, because faith in Amida relieves him of the anxiety over the afterlife.

There is no rebirth in this human realm. Most assuredly, there is only rebirth in the Pure Land for practicing this Buddha Remembrance earnestly.

Perhaps this is the easiest way to become a buddha since you do not need to waste self-power sitting in zazen on your hemmorhoids! Besides, it fulfills the Primal Vow.

For Nembutsu recitation is truly the working of the Other Power of Amida Buddha.

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The Primal Vow: http://buddhistfaith.tripod.com/beliefs/id10.html

Deep Reflection on Self and Others

I do not desire suffering;
yet fool I am,
I desire the cause of suffering! — Shantideva

What is the cause of suffering but self-will? For the ego, when kindled, blinds me to my ignorance so that I may err, and thus suffer needlessly.

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All those who are unhappy in the world
desire for their own happiness;
All those who are happy in the world
desire for the happiness of others. — Shantideva

So work for the happiness of others so that happiness is shared with all. In this way are the wise truly happy. And yet such happiness may be short-lived.

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Wisdom tells me I am nothing.
Love tells me I am everything.
Between the two my life flows. — Nisargadatta Maharaj

The spiritual life springs from the desire to share happiness and love. In contrast, worldliness springs from the desire for fame and gain. Few of us have managed to balance our lives between both on our own.

Even so, the well-balanced life arises from sharing one's life with beloved family and friends, not from asceticism but from a willingness to let go of self for the sake of others.

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Student: Sir, if one gave up the I, nothing whatsoever would remain.

Ramakrishna: I am not asking you to give up all of the I. you should give up only the "unripe I." the "unripe I" makes one feel: "I am the doer. these are my wife and children. I am a teacher."

Renounce this "unripe I" and keep the "ripe I" which will make you feel that you are God's servant, His devotee, and that God is the doer and you are His instrument. — Sri Ramakrishna

The "unripe I" is the ego; the "ripe I" is the soul. While the former lives in this world, the latter lives for God. Moreso, merely knowing I am God's servant is not enough. Being devoted to Him allows me to see that as God's instrument I will try to be as harmless to others as I am able.

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All the violence, fear and suffering
that exists in this world
comes from grasping at "self".
What use is this great monster to you?
if you do not let go of the "self",
there will never be an end to your suffering.— Shantideva

Letting go of the "self", become human. Abandon grasping at "self", and be at peace with self and other.

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Where are you hurrying to?
you will see
the same moon tonight
wherever you go! — Izumi Shikibu

The Social Fabrication of the Ego

In Buddhism, human suffering is explained by the Buddhist concept of dependent arising, which consists of twelve parts which work together in an orderly manner. First and foremost, ignorance is the first of those twelve parts. Next comes fabrications.

Indeed, Buddhist thought confirms that the ego is a social fabrication. Likewise does social psychology.

According to Greenwald, Ego, or self-will, is an organization of knowledge, characterized by cognitive biases strikingly analogous to totalitarian information-control strategies.

These totalitarian-ego biases function to preserve organization in cognitive structures.

Ego's cognitive biases are egocentricity (self as the focus of knowledge), "benevolence" (perception of responsibility for desired, but not undesired, outcomes), and cognitive conservatism (resistance to cognitive change).

In addition to being pervasively evident in recent studies of normal human cognition, these three biases are found in actively functioning, higher level organizations of knowledge, perhaps best exemplified by theoretical paradigms in science.

The thesis that egocentricity, benevolence, and conservatism act to preserve knowledge organizations leads to the proposal of an intra-psychic analog of genetic evolution, which in turn provides an alternative to prevalent motivational and informational interpretations of cognitive biases.
See Anthony G. Greenwald's article "The Totalitarian Ego Fabrication and Revision of Personal History" (1980).

Commentary:
"Benevolence" is my interpretation of Greenwald's term "beneffectance" (beneficence and effectance), which is a term he coined to describe the perception of oneself as responsible for desired outcomes but not responsible for undesired ones. This involves forgetting failures more easily than successes, and remembering one's contribution to a group effort to have been better than average due to superiority bias.

Beneficence is defined as doing good and feeling beneficent, and specifically describes the quality of being kind, helpful or generous.

"Effectance" itself is not defined in any dictionary, but is probably related to effectiveness and its synonyms, power and especially powerfulness, which means possession of controlling influence.

Cognitive conservatism, being defined as resistance to cognitive change — changing what one knows based on current experience — suggests an unwillingness to adapt to present circumstances.

Adaptability is a useful psycho-social trait in which the individual adapts readily to the current environment, especially during times of political change and upheaval. It is also useful within the context of social rehabilitation related to addiction, mental health and associated issues.

Thus cognitive conservatism as defined by Greenwald does not imply adaptability at all.

Overall, egocentricity, beneffectance, and cognitive conservatism are not effective means of dealing with human suffering. The reason that they are not is that the ego tends to blame others for human suffering, so as to reduce its ultimate role in one's own suffering.

Indeed, the ego will come up with seemingly good excuses to avoid or deny responsibility. Yet a healthy view of personal responsibility allows for each of us to share responsibility for relief of the suffering of others.

Therefore, Greenwald's article suggests that totalitarianism might be the externalization of egocentricity taken to political extremes.

Egocentricity taken to extreme on the individual might also explain addiction and other dysfunctional behavior, especially within the context of beneffectance and cognitive conservatism.

Indeed, beneffectance in itself could be used to deny and excuse responsibility for undesirable outcome, while cognitive conservatism, the inability to change.

Overall, Greenwald's analogy that the cognitive biases of the ego are similar to totalitarian information-control strategies confirms the ego only exists as a social fabrication.

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References:

Social psychology notes on Greenwald's article: http://faculty.babson.edu/krollag/org_site/soc_psych/greenwald_tot_ego.html

Totalitarian ego: http://biasandbelief.pbworks.com/w/page/6537228/Totalitarian-Ego

Greenwald's references on beneffectance: http://biasandbelief.pbworks.com/Beneffectance

Mistakes were made but not by me: http://biasandbelief.pbworks.com/w/page/6537204/Mistakes-Were-Made-but-not-by-me

Meditation on Buddha Nature

Buddha Nature is self nature.
Self nature is one's original nature.
One's original nature is one's true nature.
One's true nature is the Pure Mind.
The Pure Mind is the Pure Heart.
The Pure Heart is selflessness.
Selflessness is non-self.
Non-self is other nature.
Other nature is Buddha Nature.

---

Commentary:
Buddha Nature is self nature because it is an intrinsic part of the mind.

Self nature is one's original nature due to Buddha Nature.

One's original nature is one's true nature found through meditation and mindful practice.

One's true nature is the Pure Mind attained through meditation.

The Pure Mind is the Pure Heart attained through mindful practice.

The Pure Heart is selflessness, achieved through being helpful and of service to others without thought for fame or gain.

Selflessness is non-self in action by being helpful to other.

Non-self is other nature because service to others promotes their happiness and well-being.

Thus is other nature is Buddha Nature.

Is Buddha Nature the soul? No, for its original nature is non-self, discovered through the oneness of self and other. Though neither self nor other exist for eternity, Buddha Nature exists in the mind of every sentient being. Once actualized through meditation and mindful practice, Buddha Nature helps each of us to experience and show compassion for others.

How is self nature other nature? When self and other work together as one, all thought of "I, me, and mine" fade away. In unity, we work together to help each other. Thus is self nature other nature.

Sincere Gratitude (poem)

out of gratitude
i read your poem,
and look past regret
to see how grateful you are.

spiritual blindness
leads to death of spirit,
yet an oasis can
be found in the desert.

thank you for reminding me
to be grateful with sincerity,
even though we each worship
different gods, we are One.

this Oneness applies to all faiths,
for when two or more of us worship,
it is as though the gods protect us.
so thank you once again.

thank you for being just as you are.

Even The Evil Person Shall Attain Rebirth

But the people of the world constantly say, even the evil person attains birth, how much more so the good person. Although this appears to be sound at first glance, it goes against the intention of the Primal Vow of Other Power. The reason is that since the person of selfpower, being conscious of doing good, lacks the thought of entrusting the self completely to Other Power, he or she is not the focus of the Primal Vow of Amida. But when self-power is turned over and entrusting to Other Power occurs, the person attains birth in the land of True Fulfillment.

The Primal Vow was established out of deep compassion for us who cannot become freed from the bondage of birth-and-death through any religious practice, due to the abundance of blind passion. Since its basic intention is to effect the enlightenment of such an evil one, the evil person who is led to true entrusting by Other Power is the person who attains birth in the Pure Land. Thus, even the good person attains birth, how much more so the evil person!

-- Tannisho, Chapter III

All that the evil person needs to do is to turn about and cross over to the bodhisattva path, repenting of his evil ways.

Within context of Jodo Shinshu, evil refers to a person's motivation to do good with thought of fame and reward. Such moral calculations usually end up as one's stumbling block since such high expectations lead one to be dissatisfied the results of one's good actions.

For no good deed goes unpunished! :p

Yet those evil people who repent of their evil and follow the Buddhadharma are praised for changing their ways.

Even so, no one in this life can say for certain if a person will be reborn in the Pure Land. All one can do is have faith that one will be reborn in the Pure Land.

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Reference:

Tannishp chapters I to X: http://www.livingdharma.org/Tannisho/TannishoChaptersI-X.html
Primal Vow: http://en.wikipedia.org/wiki/Primal_Vow

Buddhism as Non-Religion

Due to its non-dual nature, its unwillingness to water down Sakyamuni Gautama Buddha's Teaching, and the practicality of meditation, Buddhism as philosophy and psychology is liberating.

Mistaking it for religion, the ignorant flee. Yet the wise augment their faith with it.

Buddhism is non-dual in that at the root of the teaching, dependent arising and karma demonstrates the interdependence of all living beings.

What the concept of self power (jiriki) and Other Power (tariki) teaches is not dualism but that one's self power motivates one to let Other Power help to guide her life, which is similar to the concept of "let go and let God".

In the Buddha's Teaching are the Four Noble Truths, consisting of:

1. Life is not satisfying.
   
2. The reason why life is not satisfying is because of ignorant craving.
   
3. To cure this dissatisfaction with life, stop ignorant craving.
   
4. The Noble Eightfold Path stops ignorant craving.

The Noble Eightfold Path consists of Right View and Right Intention to develop Wisdom; Right Speech, Right Action, and Right Livelihood to develop Ethical Conduct; and Right Effort, Right Mindfulness, and Right Concentration to develop Mental Development. At the root of the Eightfold Path is breath meditation to develop calm insight into the roots of ignorant craving. Advanced meditation helps one to develop compassion for others. This helps develop wisdom, ethical conduct and mental development. Thus Buddhism aids in personal development to benefit society and the individuals who practice meditation. Indeed, the purpose of Buddhism is to help each of us to develop the spiritual awareness that the purpose in life is to be of service to others, and to be ready to help others in need without thought of self. Reference: Nonduality FAQ: http://www.nonduality.com/faq.htm Dependent arising: http://www.khandro.net/doctrine_12links_DLbk1.htm Four Noble Truths: http://www.buddhanet.net/4noble.htm Noble Eightfold Path: http://www.thebigview.com/buddhism/eightfoldpath.html self power (jiriki) and Other Power (tariki): http://www.jsri.jp/English/Honen/TEACHINGS/otherself.html

Jodo Shinshu: The Teaching of Our Tradition

No. 30 in the collection of Rennyo Shonin's letters, Gobunshoo: 'The Teaching of Our Tradition'.

If you wish to know thoroughly the essentials of the teaching recommended in our tradition and attain birth in the land of bliss, you should, first of all, know about the entrusting heart of Other Power.

What is the entrusting heart of Other Power for? It is the provision by which helpless beings like us can easily be born in the Pure Land.

How is it to have the entrusting heart of Other Power? It is simply to awaken a single thought of entrusting with single-minded and unwavering reliance on Amida Tathagata without any qualms; then the Buddha unfailingly sends forth the embracing light and keeps you within it while you are in this Saha world. This is precisely how your birth is settled.

Thus, the Nale-That-Calls (Namo Amida Butsu) is itself the entrusting heart of Other Power has been established in you by hearing the Buddhadharma. Please understand that this entrusting heart reveals how the Name-That-Calls works through you.

Therefore you should not doubt that by attaining this entrusting heart of Other Power, you will easily be born into the Buddha-field of Sukhavati to hear the word of Amida.

How wonderful is Amida's Primal Vow!

How could we express our deep gratitude for Amida's benevolence?

We should express our gratitude for Amida Tathagata's benevolence by simply reciting the Name-That-Calls while awake.

What should be our motivation for saying the Name-That-Calls?

Remember to express our joyful gratitude and appreciate the benevolence of Amida Tathagata for saving us.

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Primal Vow: http://en.wikipedia.org/wiki/Primal_Vow

The Primal Vow Fulfilled

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.
-- The Primal Vow

1. With each call the Name-that-calls
   helps he who calls to
   transcend the fear of death. O!
   Who is it that calls,
   "Namu Amida Butsu"?
   
   
2. By fulfilling all of
   his Forty-Eight Vows,
   Amida Buddha and
   his Pure Land exist;
   all his many followers
   confirm this by calling:
   "Namu Amida Butsu".
   
   
3. Because they will be reborn
   in the Pure Land
   out of faith in the Primal Vow,
   they call fearlessly:
   "Namu Amida Butsu".
   
   
4. Tho' fearless of death, no fool
   is the devotee:
   she does not act or behave
   to risk death, but calls:
   "Namu Amida Butsu".
   
   
5. Devoted to Amida,
   she practices all
   Buddhist virtues faithfully,
   her pure mind hears Him call:
   "Namu Amida Butsu."
   
   
6. Bliss leads to serenity,
   and serenity,
   to the pure mind to enjoy
   calling of the Name:
   "Namu Amida Buddha".
   
   
7. For the Name-that-calls helps one
   to develop bliss
   to understand the Dharma,
   and practice it now.
   "Namu Amida Buddha".
   
   
8. Faith in Other Power moves
   her pure heart deeply.
   Out of sincere gratitude
   the devotee calls:
   "Namu Amida Butsu."
   
   
9. Inconceivable is He,
   Amida Buddha,
   to all but His devotees,
   who faithfully call:
   "Namu Amida Butsu".
   
   
10. "Namu Amida Butsu".

--- Reference: http://en.wikipedia.org/wiki/Primal_Vow

Many Buddhas Point the Way

Over 2500 years ago, on his deathbed, Gautama Buddha said, to his followers: "Work out your own salvation with diligence."

Afterwards, ancient followers of the Buddhadharma path worked out their salvation, each in their own way.

Influenced by Hindu scholars, the early Buddhist community graciously begged to differ many times, and evolved into three paths of today: the monastic path of Theravada; the bodhisattva path of Mahayana, salvation through one's own power and the other power of Buddhas, bodhisattvas and deities; and, Vajrayana, salvation through Mahayana Buddhist tantric ritual.

Salvation for a Buddhist means spiritual awakening, be it gradual or sudden. Since the Theravada path is not for everyone, the Mahayana path has as many Buddhas as there are schools of Buddhism. Though the Mahayana way has many Buddhas, bodhisattvas and dieties, all of them are symbolic of the Buddhadharma.

For, just as the moon reflects the light of the sun, so too do Buddhas point the way.

Reference:

Death of a Buddha: http://en.wikipedia.org/wiki/Parinirvana
Vajrayana: http://en.wikipedia.org/wiki/Vajrayana_Buddhism
Mahayana: http://en.wikipedia.org/wiki/Mahayana
Hinayana: http://en.wikipedia.org/wiki/Hinayana
Theravada: http://en.wikipedia.org/wiki/Theravada

The Trikaya Doctrine

It is said that a Buddha has three kayas or bodies, the created body of Nirmanakaya (the three aspects of Enlightenment), the astral body of Sambhogakaya (clear light), and the unmanifested body of Dharmakaya (Truth).

Thus, the historical Gautama Buddha's body is Nirmanakaya. Amida Buddha is Sambhogakaya, and Vairocana Buddha is Dharmakaya.

In the Tibetan tradition of Vajrayana Buddhism, there is a fourth body, the essential body of Svabhavikakaya. It is simply the ultimate kaya, appearing in its wisdom aspect as Wisdom Dharmakaya, and appearing in its form aspect as Sambhogakaya to pure beings and as Nirmanakaya to impure beings.

According to Vajrayana Buddhist thought, the four bodies of the Buddha are metaphors for the inner reality of the mind and the outer reality of the world.

Nirmanakaya manifests physically in our reality due to the working of Sambhogakaya, which is clear light only seen by bodhisattvas; and Dharmakaya is unconditioned truth of transcendent wisdom.

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Reference:

Trikaya: http://en.wikipedia.org/wiki/Trikaya
Vajrayana: http://en.wikipedia.org/wiki/Vajrayana
Four kayas of Vajrayana Buddhism: http://www.rigpawiki.org/index.php?title=Four_kayas
Three Kayas from Vajrayana point of view: http://www.khandro.net/doctrine_trikaya.htm
Three aspects of Enlightenment and Nirmanakaya: http://www.rigpawiki.org/index.php?title=Nirmanakaya
Svabhavikakaya; http://www.rigpawiki.org/index.php?title=Svabhavikakaya

Meditation on The Nembutsu

By calling to Amida as He simultaneously calls to her, the devotee consistently affirms one's gratitude through the Name-that-calls.

With consistent affirmation, the Name-that-calls helps her uncover the precious treasure known as Buddha Nature.

Uncovering Buddha Nature, the devotee realizes that she is a sentient being, subject to the limits of existence.

Knowing these limits helps the devotee to devote herself to the Buddha.

In devoting herself to the Buddha, she deepens her faith in Him, His teachings, and the Buddhist community.

In deepening her faith, she continues her affirmation through gratitude to Amida.

This affirmation through gratitude to Amida Buddha is called Buddha Remembrance

Buddha Remembrance helps the devotee to listen with her heartmind.

Listening with her heartmind, she is able to hear Amida Buddha calling, and simultaneously call to Him.

Buddha-Nature and the Pure Land

Since my goal in this life is not only to prepare for the Pure Land after death, but to affirm faith that Amida is Buddha, and that the Pure Land exists as both a psychological state of mind and as a spiritual place in the heartmind, for the Name-that-calls establishes faith that the Pure Land exists in the afterlife.

It would be spiritual delusion to pretend that a soul goes to the Pure Land.

Rather, in one sense, the spiritual essence, Buddha-nature, returns to the Absolute.

Actually, no returning occurs at all. For the physical body merely dies. Self-as-ego dies with the body. Yet the bodhisattva reborn in the Pure Land represents the karmic destiny of Buddha-nature which is erroneously mistaken for a soul.

For Buddha-nature is no-self.

Think of it this way: all my recitations of Nembutsu are like offerings to the bodhisattva representing my sincere desire to be reborn in the Pure Land. The more I recite and study the Pure Land sutras and commentaries, the greater is this bodhisattva's existence in the Pure Land.

If I were not to recite the Nembutsu, I would still be reborn near the Pure Land as a result of my desire to be reborn there.

True Emptiness is Unknowable

...The Way belongs to neither "forms" nor to "Emptiness" — page 186, Buddhism of Wisdom & Faith

In the following article, "devotee" refers to the Pure Land Buddhist who is familiar with the Nembutsu.

True Emptiness is unknowable in the devotee's lifetime. According to the Primal Vow, it shall be possible in the Pure Land of Bliss to realize Emptiness.

Thus, the devotee's goal is to be reborn in the Pure Land. This is accomplished through the practice of Buddha Recitation by reciting the Nembutsu with sincere hope to be reborn there.

Thus the Pure Land Way requires the recitation of the Nembutsu as the means to spiritual awakening.

There are no secrets involved in the Pure Land Way, just practice through recitation and study. By practicing Buddha Remembrance by chanting the Nembutsu out of gratitude to Amida Buddha for his Primal Vow, the devotee's mind is open to careful study of the sutras and commentaries.

Thus, the Nembutsu helps to reassure the devotee about rebirth in the Pure Land.

Amida Buddha, the Pure Land, and the bodhisattvas associated with him, Mahasthamaprapta and Avalokiteshvara, are all conditions in the heartmind.

Simultaneously, they are also spiritual conditions and places. From the psychological perspective, they represent psychological states of mind.

Just as the mind exists, so too does the essence of Amida, his 48 Vows and the Pure Land through his Primal Vow.

Though the mind exists due to physical conditions (the brain and the five senses), the positive aspect of imagination helps the devotee to believe and have faith in the reality of the Nembutsu.


Commentary:

"To realize Emptiness" means "to hear the Dharma through Nembutsu practice."

Thus Nembutsu practice helps the devotee to hear the Buddha preach the Dharma in his everyday life.

"To hear the Buddha preach the Dharma" implies careful study and practice of the sutras, though this is not always necessary for devotees who have practiced the Nembutsu since childhood.

"To be reborn into the Pure Land" means "to enter the psychic state of mind known as Pure Land of Bliss".

Within the context of psychology, the Pure Land of Bliss refers to a psychic state of mind called samadhi. This state of mind is calm and serene.

Through mindful practice of the Nembutsu associated with Amida Buddha, the devotee prepares herself to enter into the Pure Land.

By reciting the Nembutsu with sincere hope to be reborn there, the devotee also metaphorically enters into the Pure Land in this lifetime.

When the devotee returns to the real world, his inner mental state is as serene as a bodhisattva.

Even though the real world may be chaotic, he is able to remain calm because of his Nembutsu practice.


Reference:

"First, Buddha Sakyamuni taught that we should not follow sounds, forms and marks in seeking the Way. After that, he reminded us that at the same time, we should not abandon sounds, forms and marks, nor should we destroy all dharmas. Thus, we can see that the Way belongs neither to "forms" nor to "emptiness." Clinging to either aspect is misguided." -- Buddhism of Wisdom & Faith: Pure Land Principles and Practice, 47 Buddha Recitation -- Essence and Practice
http://www.ymba.org/BWF/bwf72.htm#recite

"Forms" refers to rupa: http://en.wikipedia.org/wiki/R%C5%ABpa#Buddhism
Rupa is "the Buddhist concept of material form, including both the body and external matter".

"Emptiness" refers to sunyata: http://en.wikipedia.org/wiki/%C5%9A%C5%ABnyat%C4%81
As seen through Eastern eyes, Sunyata is emptiness. Only everyday life (the realm of samsara) is viewed as emptiness in the negative sense. The Buddha and nirvana are seen as "real, eternal and filled with inconceivable, enduring virtues".

Emptiness from both the Western and Eastern perspective: http://en.wikipedia.org/wiki/Emptiness
In the West, emptiness is derived from the negative condition of being empty. In the East, emptiness is refers to the "emptiness of inherent existence".

Pure Land Buddhism: http://en.wikipedia.org/wiki/Pure_Land_Buddhism
Pure Land Buddhism is a faith-oriented form of Buddhism.

A Theory of Nembutsu: http://amidatrust.typepad.com/eschatolog/2005/04/a_theory_of_nem.html

Pure Land of Bliss: http://en.wikipedia.org/wiki/Sukhavati

Samadhi as mental concentration: http://en.wikipedia.org/wiki/Samadhi_%28Buddhism%29

Bodhisattva: http://en.wikipedia.org/wiki/Bodhisattva

Mahasthamaprapta: http://en.wikipedia.org/wiki/Mahasthamaprapta
Avalokiteshvara: http://en.wikipedia.org/wiki/Avalokitesvara

In Chinese Buddhism, both these bodhisattvas were transformed into
the Buddhist deva of compassion and mercy, Guan Yin.

Guan Yin: http://en.wikipedia.org/wiki/Guan_Yin

Primal Vow: http://en.wikipedia.org/wiki/Primal_vow

Sutras and commentaries:
Pure Land Scriptures: http://buddhistfaith.tripod.com/purelandscriptures/
Shinran's commentary:
Kyogyoshinsho: http://en.wikipedia.org/wiki/Kyogyoshinsho

Yuien-bo's Tannisho: http://en.wikipedia.org/wiki/Tannish%C5%8D

Clear Mind, Awakened Mind (poem)

I. The Heartmind

Heart of compassion,
mind of wisdom:
where these two qualities
intersect is the heartmind.

For the heartmind is contained
in all sentient beings,
ripening in the musk and mire
of worldly experience
by the foolish one who hears the Buddha's call.

Once he hears the Buddha's call,
this foolish one is the clear heartmind;
and as he simultaneously replies
with the Name-that-calls
the awakened heartmind is this foolish one.

II. Awakened by the Buddha's Call

Awakened by the Buddha's call,
this foolish one utters the Name-that-calls,
which is the Buddha calling.

Awakened by the Name-that-calls,
this foolish one becomes serene and tranquil,
with unwavering faith in Amida Buddha.

Awakened by Amida Buddha,
this foolish one is clear about the Primal Vow,
truly entrusting in the Name-that-calls.

When the Buddha Calls, He Calls Through Me (poem)

When the Buddha calls,
All the Buddhas and sentient beings are as one,
Even the author of this poem.

When the Buddha calls,
All there is is the mindstream,
The continuum of awareness.

When the Buddha calls,
There is no sense of "I, me, mine" or even a physical self.
These are only concepts of the mind we use.

When the Buddha calls,
I remember the Buddha
Who is both mother and father to me.

When the Buddha calls,
It makes no difference which Buddha it is,
As long as I listen deeply.

When the Buddha calls,
It's all about the Name-that-calls.
Thus am I mindful of the Buddha.

When the Buddha calls,
I answer out of gratitude,
And hear Him say through me:
"Homage to Amida, Buddha of Boundless Light of Spiritual Wisdom!"