New trees planted at Amidaji, construction plan for 2017 and a memorial for the donor of the temple's land

CLICK HERE TO READ ABOUT THE NEW UPGRADES AT THE TEMPLE 

click here for the Romanian version

planting a sycamore tree and a
maples tree in front of the Hondo
(Dharma Hall)

These days I planted the following trees, fruits and flowers in Amidaji courtyard:

2 sour-cherry trees, 3 hazel trees, 1 almond tree, 1 peach tree, 2 birch trees, 1 maple tree, 1 ash tree, 1 sycamore tree, as well as five blackberries, five raspberries, three blackcurrant, three redcurrant, seeds of blue morning glory on the west side of the land in the hope that they will quickly cover that fence. I hope all of them will go well. The whole courtyard of the temple will look better when the trees will make leaves.

The meaning of Arya Sangha in Jodo Shinshu

This article was recently revised and included in the 

- The Three Refuges in Jodo Shinshu Buddhism - 

please click on it to read it!

The salvation offered by Amida Buddha is beyond conceptual understanding

"Tathagata's Primal Vow surpasses conceptual understanding; it is a design of the wisdom of Buddhas. It is not the design of foolish beings. No one can fathom the wisdom of Buddhas, which surpasses conceptual understanding."[1]

"Further, with regard to Other Power, since it is inconceivable Buddha-wisdom, the attainment of supreme Enlightenment by foolish beings possessed of blind passions comes about through the working shared only by Buddhas; it is not in any way the design of the practicer. Thus, no working is true working. 'Working' that is negated refers to the calculation of the person of self-power. Concerning Other Power, then, no working is true working."[2]

One who entrusts himself to Amida Buddha realizes that it is through Amida's Power that he is saved ("true working"), and not by his own designs and calculations or through the so called "merits" he thinks he has accumulated until now ("no working").

On the powerful pretas (hungry spirits) who wish to dominate other beings through religion

fragment from my description of the preta (hungry ghost realm)

            At the end of this presentation on pretas, I would like to add another special category of hungry ghosts - the powerful pretas who wish to dominate other beings through religion.

As I explained above, there are various types of pretas, and not all of them are weak or tortured by mere hunger or thirst. Some pretas have great powers due to previous good karma and merits, as Vasubandhu said: "the pretas differ much one from another; certain of them possess supernatural powers and enjoy a glory similar to that of the gods”[1], but also great arrogance and pride.  

Among the pretas, the category called gyalpos in Tibetan are the most powerful. "Gyalpo" means "king" or "royal" and it indicates the various leaders of the preta plane of existence, so they are from the same category Vasubandhu reffered to in the above passage. It is said that in their past lives they were great practitioners who accumulated merit, but were not able to overcome pride and arrogance, or they died with thoughts of hate, vengeance, etc.

Versos de aspiração para fazer oferendas

- click here for the English version -

Eu ofereço esta flor para Buda Amida em nome de todos os seres. Que ao ver a beleza da flor se esvaindo, possamos perceber que nossas vidas e nossas chamadas conquistas espirituais são passageiras e assim voltemos nossas mentes e corações para o Poder de Salvação de Buda Amida.

Eu ofereço este incenso  para Buda Amida em nome de todos os seres. Que o perfume do Dharma possa nos impregnar para recebermos a fé e nascer na sua Terra Pura após a morte.

Eu ofereço este copo de água para Buda Amida em nome de todos os seres. Que nossa sede seja para sempre saciada na sua Terra Pura onde atingiremos a perfeita Iluminação.

Eu ofereço este arroz para Amida Buda em nome de todos os seres. Que possamos receber a fé e para lá guiar a todos. Que as sementes do Dharma de Amida se multipliquem ao infinito até que o oceano da existência Samsárica torne-se completamente vazio. Namo Amida Butsu.

                                                                       *

Estas palavras me vieram espontaneamente enquanto estava sentado diante do altar de Buda Amida fazendo as oferendas. Não se trata de algum tipo de transferência de méritos, mas um simples desejo e reconhecimento. Todos os objetos no Templo são um lembrete da compaixão de Amida por nós e da necessidade de nos agarrarmos a Ele com a mente confiante. Até onde eu sei, as flores, o incenso e as velas significam, respectivamente, a impermanência, o perfume do Dharma e a Luz de Amida em todos os templos Shinshu afiliados ao Hongwanji. É certo que é possível recitar o Nembutsu sem a necessidade de versos, hinos ou implementos ritualísticos. Cabe a cada um curtir o seu relacionamento pessoal com Buda Amida como quiser.

PS: Ao invés de água, pode-se oferecer qualquer bebida não alcoólica.

A short question and answer on worshiping Maitreya and Amida Buddha

Amida Buddha and Eight Great
Bodhisattvas, among which there
is Maitreya

Question:

I respect and worship both Maitreya and Amida Buddha. They have their own realms and practices associated with them. I also worship and respect all Buddhas. What is your opinion about this?

Answer:

Its good to respect all Buddhas, but we must remember that each Buddha has His own way of relating with sentient beings. Maitreya has a different way, and Amida has a different way. If we want to connect with Amida Buddha we must follow His instructions from His Primal Vow "entrust to me, say my Name and wish to be born in my land". Nothing else. So, in order to be born in Amida's Land we must focus on Amida exclusively, that is, entrust only to Him, say His Name only, and wish to be born only in His Pure Land. This is very easy to understand.

Repentance and the Nembutsu of Faith

Along the path of personal power, repentance is a very important method of destroying the negative karma. However, true repentance is not just a simple confession of mistakes, but a deep awareness which penetrates one's body and mind. Thus, Master Shan-tao explained that there are three types of genuine repentance:

"The high grade of repentance is to shed blood from the pores of one’s body and also to shed blood from one’s eyes.

The middle grade of repentance is to shed hot sweat from the pores of one’s whole body and also to shed blood from one’s eyes.

The low grade of repentance is to feel feverish all over the body and also to shed tears from one’s eyes".[1]

Answering the question whether repentance is necessary in Pure Land Buddhism, Master Shan-tao says in the same book (Liturgy for Birth), which was quoted by Shinran in his Kyogyoshinsho, that if the follower has faith in the salvation offered by Amida Buddha he reaches the same result as in the case of repentance: