Wednesday, March 17, 2010
Shinjin and Buddha nature
Monday, March 8, 2010
Does the Pure Land really exist?
Answer: Yes it does.
"All conditioned things are impermanent." (sarvasamskaaraa anityaah)
Friday, October 3, 2008
Why do we need discipline in a dojo or temple?
Monday, July 28, 2008
The Pure Land is NOT here and now
updated and revised September 30, 2021
Questions:
1. I sometimes think the central
theme of Buddhism is that it all comes from Avidya (ignorance) and this makes
us view the world as samsara rather than Nirvana. I wish to know what some
Buddhists mean when they say there is no distinction between the two. Also,
related to this and bringing it back to Jodo Shinshu: Is the Pure Land here and
now or not? Or is it to be reached after death when we become Buddhas?
Personally, I think it has to be here and now or it is nowhere. For me this is
what I thought was the essence of Shinran’s teaching, and why I was attracted
to it.
2. As far as the Nembutsu is concerned does it have a particular form? Or
rather is it a door through which ignorance is cleared and we realize we have
always been in the Pure Land?”
Thursday, July 24, 2008
Some discussions on the nature of Amida Buddha
Sunday, March 2, 2008
Difference between Jodo Shu and Jodo Shinshu
I myself asked Inagaki Sensei about this matter and here is his answer. I hope everybody will find it useful:
"Jodoshu (A) and Jodoshinshu (B)
by Zuio Hisao Inagaki
Feb. 27, 2008
◇ Though both A and B are based on the Primal Vow, A emphasizes recitation of the Name, whereas B stresses mental state of entrusting to Amida. It may be noted that those who say the Nembutsu do not necessarily place absolute faith in Amida but that those who have absolute faith in Amida unfailingly recite the Nembutsu.
◇ A tends to encourage voiced Nembutsu, whereas B accepts both voiced and soft Nembutsu. B speaks of 'natural' Nembutsu. A 'encourages' the followers to make great efforts to say the Nembutsu.
◇ The number of the Nembutsu recitations is often emphasized in A, but in B the number of the Nembutsu is not important. In B, even one Nembutsu is enough to receive Amida's merit, so long as absolute faith is securely established in one's mind.
◇ In A, even if one recites many Nembutsu all through life, one may not be able to attain peace of mind at the time of death. In B, as soon as one attains absolute faith, one dwells in complete peace of mind.
◇ It follows then that followers of A make great efforts to recite the Nembutsu until death when they expect to meet Amida's coming to welcome them to the Pure Land. Followers of B do not expect this, because they are peaceful and happy in Amida's embracing Light.
related article - Peace and happiness of shinjin (faith)
Sunday, January 27, 2008
Enjoy the taste of nembutsu
I met people who were somehow afraid of reciting nembutsu for many times, or using a nenju of 108 beads as a help in their recitation, thinking that this might become a jiriki (1) effort. So, I thought of presenting to you a short and relaxed questions and answers dialogue in order to express my opinion about this, and to disperse their tensions and worries.
Question: It is said that in Jodo Shinshu the number of recitation is not important. So we do not need to say nembutsu many times in order to be born in the Pure Land.
Answer: Yes, it is true.
Wednesday, December 12, 2007
Question - discrimination in the saving activity of Amida?
"Why is that one person is ready for the nembutsu and others obviously not. And assumed the nembutsu comes only from the Buddha to us, as taught by Shinran, does the Buddha chose between those he wants to save now and those he does´nt want to save yet?"