Buddhism

“This Pure Land teaching is all a matter of comprehending that Amitabha Buddha is precisely our own Buddha Nature, our Mind. If we mistakenly refer to the Buddha as “other”, we would fall into one form of delusive view. If we were to overemphasize our own inherent Buddha, this would be another form of delusive view. Both are wrong. Through our invoking the Buddha-name both at the phenomenal level and at the level of inner truth (noumenon), Amitabha and his retinue of saints appears before us: this is our inherent True Nature becoming manifest. Also, we are born in the Pure Land and see Amitabha and hear his teaching: this is perfecting the body of wisdom of our True Nature. This is not awakening through something other than ourselves. “

It is really interesting how they explore different topics about common places and differences between Chan and Zen. It made me also understand some things about Zazen and Silent Illumination.

“If we actually touch fire, we will certainly be burned, but if we merely say the word fire without actually touching it, we won’t be burned. Likewise, if we only think of the word fire, our heads will not be set ablaze. Therefore, the definition of fire, whose nature is to burn all things, cannot itself be the reality of it.”

Kosho Uchiyama

“After the one thought-moment in which, realizing the transience of birth-and-death in our own flesh, we once genuinely and directly entrust ourselves through saying Namu-amida-butsu, the self is no longer the self. Then, as our hearts are Amida Buddha’s heart, our bodily actions Amida Buddha’s actions, and our words Amida Buddha’s words, the life we are living is Amida Buddha’s life.

This is my favorite statue of Amida Buddha, and it is unique since Amida is depicted in the act of looking back, quite strange considering its standard representation According to the legend behind the statue, in 1082, in Eikandō’s Amida-dō Hall, in the dim hours before dawn on February the fifteenth, a miracle occurred. The monk Eikan (1033–1111) was deep in his daily practice of circumambulating a statue of Amida Buddha while reciting Amida’s name. Eikan believed that by diligently performing this practice—called the nenbutsu—he could achieve rebirth in Amida’s western paradise, where enlightenment was guaranteed. It is recorded that Eikan recited the nenbutsu 60,000 times each day. As he paced around the statue, Eikan saw something that made him freeze on the spot: the wooden statue of Amida gracefully descended from its lotus-shaped dais and began to walk ahead of him, as if leading him toward paradise. As Eikan gaped in amazement, Amida paused. He looked back over its left shoulder, to where Eikan stood dumbstruck. “Eikan, stop dawdling,” said Amida. It is believed that Eikan was so inspired by this vision of Amida urging him forward to the Pure Land that he begged the statue to remain in the same posture in order to inspire others. The “Looking-back Amida” (Mikaeri Amida) has been at Eikandō ever since.

南無阿弥陀仏🙏🏼

In the Ikkamyōshu scroll, Dogen likens 'satori' to a shining pearl and says that even if a person doubts that he or she is not a Myōju (pearl), that in itself is already a 'Ikkamyōshu', and concludes by saying: 'The progress and retreat in the Black Mountain Cave (Kurozan Oniguro) is only an Ikkamyōshu (shining pearl). (The activity of advancing and retreating in the midst of hesitation is nothing other than the manifestation of 'satori'). Kurozan Oniguro is a mountain with a hell beneath it, mentioned in the Abhidharma Treatise, and is said to be the abode of the demon god, which in turn refers to the state of being caught in the grip of afflictions. Here, Dogen says that the practice of advancing and retreating through trial and error in the midst of vexations is the very practice that embodies 修証一等Shusho Ittō (practice is itself embodiment of satori),and is nothing other than 'satori'. It is not that we are moving towards the goal of 'satori', but that we have already realised 'satori' at each moment of our practice in this wandering world, in the sense that we are 'lost and enlightened'.

"What do you call the Great Way that is very easy to recognize and easy to practice. But which no one in the world can recognize and practice. Please show it to me."

"These words are right. Living apart from the world and hold the mind aloof to it, not doing a single thing, is called practicing the way. Not seeing a single thing is called seeing the way. Not knowing a single thing is called cultivating the way. Not practicing a single thing is called practicing the way. It is also called easy to know and is also called easy to practice."

At that time Vimalakirti approached and said to me, ‘Ah, Shariputra, you should not assume that this sort of sitting is true quiet sitting! Quiet sitting means that in this threefold world you manifest neither body nor will. This is quiet sitting. Not rising out of your samadhi of complete cessation and yet showing yourself in the ceremonies of daily life-this is quiet sitting. Not abandoning the principles of the Way and yet showing yourself in the activities of a common mortal-this is quiet sitting. Your mind not fixed on internal things and yet not engaged with externals either-this is quiet sitting. Unmoved by sundry theories, but practicing the thirty-seven elements of the Way-this is quiet sitting. Entering nirvana without having put an end to earthly desires-this is quiet sitting. If you can do this kind of sitting, you will merit the Buddha’s seal of approval.

I want to start with a bit of a story. A few months ago I was laid off.

I was too stressed from the layoff to eat and lost a lot of weight. My doctor said I may have cancer. I started going through tests ultimately to find out I am clear. My friend at the same time was diagnosed and died of cancer shortly after.

I found a job right away, but my other friend and coworker didn't. For the last ~10 months I searched for jobs for with him until I knew he had healthcare and medicine.

Now that he is employed I feel like I lack a purpose. I wonder why I survived and thrived when so many others can't. I really don't feel I deserved that.

I always found Buddhism interesting but a few months ago it just clicked. It was like I found where I should be. There's no temple near me that is in English and I'm far too shy for a local community. I'm kind of following what I think is a path with no clear direction at times.

I feel the need to solve the world's problems. I just don't know how. I don't know where to start. I just want to help. And I want to be a better whatever I am. I didn't take any vows. I don't really know how to proceed. Heck I don't even think I meditate correctly. I'm still alive when others are not; and I want to take advantage of that. I want to make the world better.

I'd like your input.

Edit; I got a lot of work to do. Thank you all for your kind words.

Once our false thinking has completely ceased, There is neither start nor finish, beginning nor end; In the oneness of Buddha and sentient being Say Namu-amida-butsu

The Name of the Buddha of Infinite Life, Whose brilliance outshines the lights of other Buddhas, Is above relative planes of delusion and enlightenment; So he is praised as the Buddha of Inconceivable Light.

When we receive this teaching with joyful faith, The Buddha and we sentient beings are no longer separated; Because his three modes of acts and ours correspond to each other, He is also called the Buddha of Unhindered Light.

佛道をならふといふは、自己をならふ也。自己をならふといふは、自己をわするるなり。自己をわするるといふは、萬法に證せらるるなり。萬法に證せらるるといふは、自己の身心および他己の身心をして落せしむるなり。悟迹の休歇なるあり、休歇なる悟迹を長長出ならしむ。

To study the Way is to study the self. To study the self is to forget the self. To forget the self is to be enlightened by all things of the universe. To be enlightened by all things of the universe is to cast off the body and mind of the self as well as those of others. Even the traces of enlightenment are wiped out, and life with traceless enlightenment goes on forever and ever.

“The Buddha said to Ānanda and Vaidehī, “After you have seen this, next visualize the Buddha. Why the Buddha? Because buddha tathāgatas have cosmic bodies, and so enter into the meditating mind of each sentient being. For this reason, when you contemplate a buddha, your mind itself takes the form of his thirty-two physical characteristics and eighty secondary marks. Your mind produces the Buddha’s image and is itself the Buddha. The ocean of perfectly and universally enlightened buddhas thus arises in the meditating mind. For this reason, you should singlemindedly concentrate and deeply contemplate the Buddha Tathāgata, Arhat, and Perfectly Enlightened One.”

南無阿弥陀仏🙏🏼

Yesterday I watched this movie for the first time, and although I already knew there was a scene with Amitabha Buddha, I didn’t expect so many reference spread all over. Anyway, it is a really nice movie, with many important topics, I highly suggest it!

The Venerable Subhuti said to the Buddha, “In times to come, will there be people who, when they hear these teachings, have real faith in them?”

The Buddha replied, “Do not speak that way, Subhuti. Five hundred years after the Tathagata has passed away, there will still be people who appreciate the joy and happiness that come from observing the precepts. When such people hear these words, they will have faith that this is the truth. Know that such people have sown wholesome seeds not only during the lifetime of one Buddha, or even two, three, four, or five Buddhas, but have, in fact, planted wholesome seeds during the lifetimes of tens of thousands of Buddhas. Anyone who, for even a moment, gives rise to a pure and clear confidence upon hearing these words of the Tathagata, the Tathagata sees and knows that person, and they will attain immeasurable merit because of this understanding. Why?

“Because that person is not caught in the idea of a self, a person, a living being, or a life span. They are not caught in the idea of the Dharma or the non-Dharma; a sign or no-sign. Why? If you are caught in the idea of the Dharma, you are also caught in the ideas of a self, a person, a living being, and a life span. If you are caught in the idea that there is no Dharma, you are still caught in the ideas of a self, a person, a living being, and a life span. That is why you should not get caught in the idea that this is the Dharma or that is not the Dharma. This is the hidden meaning when the Tathagata says, ‘Bhikshus, you should know that the Dharma that I teach is like a raft.’ You should let go of the Dharma, let alone what is not the Dharma.”

The Buddha asked Subhuti, “In ancient times when the Tathagata practiced under the guidance of the Buddha Dipankara, did the Tathagata attain anything?”

Subhuti answered, “No, World-Honored One. In ancient times when the Tathagata practiced under the guidance of the Buddha Dipankara, he did not attain anything.”

Having Chan but lacking the Pure Land, nine out of ten will stray from the path; when the realm of the aggregates appears before them, they will instantly follow it.

Lacking Chan but having the Pure Land, ten thousand out of ten thousand who practice it will go [to rebirth]. Having seen Amitābha, why worry that one might not attain enlightenment?

Having both Chan and Pure Land, one is like a tiger with horns [i.e., doubly capable]. Such a person will be a teacher in the present life, and a buddha or patriarch in future lives.

Lacking both Chan and the Pure Land, it will be the iron beds and bronze pillars [of hell] for ten thousand kalpas and a thousand lives with no one to turn to.

南無阿弥陀仏🙏🏻

Artist: Takeji ASANO

Tl:dr: A small introduction to the concept of "Sunyata" and how it relates to the hard problem of consciousness. I am a scientist by profession, so I couldn't help but include the parallels that I see in Sunyata with the various modern interpretations of Emergence and Complexity Theory.

“As there is not a moment’s separation between the devotee who says Namu and Amida Butsu himself, every thought cherished by him is Namu-amida-butsu. This being so, every breath of his has never even for a moment been separated from the virtues of the Buddha; his whole being, indeed, is the substance of Namu-amida-butsu. . . . When there is an understanding as to the meaning of the Nembutsu-Samadhi, both his body and his mind are Namu-amida-butsu. For that reason, when all beings of the past, present, and future raise one thought of faith [in the original vow of Amida], the very thought goes back to the one thought of Enlightenment [which was originally awakened in the Buddha]; and the minds of all sentient beings in the ten quarters, when they utter the name, also go back to the one thought of Enlightenment. No thought, no utterance ever issuing from the devotees remains with them [they all go back to the source whence comes Enlightenment]. As the original vow is an act in[…]”

From Selected Works of D.T. Suzuki, Volume II

Bodh Gaya: Hundreds of Buddhist monks and members of the OBC, SC, and ST communities have been staging an indefinite hunger strike for the past four days in front of the office of the Mahabodhi Mahavihar Temple Management Committee. Their demand is clear: the complete transfer of Mahabodhi Mahavihar to Buddhist monks and the removal of the Brahmin priest who currently holds a key position in the temple’s management.

https://famepublish.com/events/bodh-gaya-massive-protest-demands-transfer-of-mahabodhi-mahavihar-to-buddhist-monks/

“There is not a single thing That does not arise interdependently. Therefore there is not a single thing That is not emptiness.

Everything that arises interdependently Is unceasing and unborn, Neither non-existent nor everlasting, Neither coming nor going, Neither multiple nor single, To this teaching that pacifies all complexity, The most sacred speech of the perfect Buddha, I pay homage!”

Root Verses of the Middle Way, XXIV, 19