Posts Tagged ‘pureland buddhism’

Hugging Buddhas

September 12, 2016

“In this world, hatred is not overcome by hatred. Hatred is overcome by love. This is an unending truth.” – The Buddha

Universalism, a belief in universal salvation, arose out of a Christian understanding of an all-loving and omnipotent God. Such a God, so the thinking goes, will save all people no matter how they act in life. Both the good and the evil are saved.

This God is very much like the Buddhas and Bodhisattvas who love all, have compassion for all, and work for the salvation of all. Buddhas and Bodhisattvas do not deal in judgement and damnation. They understand that violence and hatred cannot be overcome by more violence and hatred. Rather, breaking this endless cycle of suffering occurs through love. It is only through the awakening of love that one’s heart is radically transformed.

Those whose hearts are unawakened live in Samsara. It is a vast wheel of existence upon which one finds rapturous heavens, agonizing hells, and everything in between. As long as our hearts remain unawakened, we rise and fall, life after life, through the various pleasures and pains of different existences. It is something that we experience, on a lesser scale, in our current lives filled with different highs and lows.

chenrezigAwakened-hearted beings live in Nirvana because their entire beings are love. Their world is not divided into love and hate; there is just love. There is simply the desire that all find happiness. The religious life is, therefore, the pursuit of  salvation for all. It is the life of love and compassion, expressed through our actions, words, and thoughts.

There is a wonderful section in the Longer Pureland Sutra where the Buddha Shakyamuni is describing to Ananda the different Buddhas in Amida’s realm of awakened bliss (Sukhavati). He states that some Buddhas have an aura that extends a fathom, some a league, some two leagues, etc. A fathom is the length of one’s arm span. Shakyamuni is indicating that the light of some Buddhas only extends to the people they can hug. That seems small. And yet, how wonderful it is that there are hugging Buddhas.

May we all be so fortunate as to be transformed into hugging Buddhas, who share their unconditional love and compassion directly and immediately with those we encounter every day.

Namo Amida Bu.

Peace, Paul

2014: Sitting in the presence of the Buddha

December 31, 2013

This year the members of our Buddhist Congregation have been invited to participate in the recitation of 1 million Nembutsu. One million sounds like a lot. However, it is only the recitation of 26 rounds of Nembutsu, on a 108 bead Buddhist rosary, every day. It is a wonderfully simple practice. Each day we make a small effort and call out to Amida Buddha. Over the course of a year, our small daily effort results in the recitation of 1 million Nembutsu.

Nembutsu, calling out to the Buddha, is the heart of our Buddhist practice. It is a simple practice, involving only the recitation of “Namo Amida Bu!” At first the calling out to Amida may feel forced and contrived. But we must ask ourselves, what has brought us to take up the Nembutsu? What about our life is not working? Because surely if your life were completely satisfying you would not be taking up a religious practice. No. To come to the Nembutsu, to take refuge in the Buddha, is to recognize that we do not have the answers. The Buddha offers us the cure for our existential pain. The Buddha offers us answers.

To embrace the Buddha is to awaken experientially to the reality of our limited and deluded selves held within Measureless Awakening and Compassion. Nembutsu is not so much the path to awakening as the dynamic reality of Awakening. “Namo Amida Bu” is the Awakened Action of the Buddhas in each and every moment.

There is nothing special about reciting 1 million Nembutsu. It is simply an opportunity to sit daily in the presence of the Buddha and see where that leads.

Namo Amida Bu!

Ananda

The Awakened Heart

December 13, 2013

Personally I find the practice of Noble Speech to be one of the harder religious practices.  It is not difficult because I am running around cursing, or slandering, or gossiping. No. It is difficult because it is so easy to hurt someone’s feelings or cause pain and misunderstanding with speech.

Speech is a reflection of our thoughts. The words we choose, the phrases we use, the tones we affect, all arise out of our own insecurities and fears. Unfortunately, it is this crippling self obsession which closes our hearts to the individuals around us. It is not that we are rude or even unkind.  We are just unable to connect with others at the heart level, the level of love.

A regular, i.e. daily, spiritual discipline of prayer, study, and ethical living can go a long way to opening the heart. We cannot, however, force the heart to open.  The heart awakens in response to the call of that which is beyond self.  In our tradition Amida Buddha is that which is beyond self. The Nembutsu, “Namo Amida Bu”, is the voice of the Buddha calling to us from beyond self.

Sometimes we can hear the Buddha calling us, almost steering us on an unknown but True Course.  Other times we feel lost and can only hear ourselves calling out “Namo Amida Bu”.

“Namo Amida Bu” is the action of the Tathagatha’s measureless compassion upon our hearts and in our world.  To recite “Namo Amida Bu” is to cling to the Buddha amidst the turmoil and challenges of our daily lives.

“Namo Amida Bu” is also speech. It is Noble Speech. It is the speech of an Awakened Heart. Yet over and over again I forget the Dharma, forget the Buddha, forget all but myself and speak in ways that hurt and wound.

Namo Amida Bu!

Ananda

Encountering the Buddha in Your Daily Life

December 10, 2013

A few years ago I had the good fortune to have coffee with a friend of mine who is a retired Methodist minister. During the course of our conversation I asked him, ” Knowing what you know now, what would your advise be to your younger self?”

Without a pause he responded, “Spend more time studying scripture.”

Now of course he was thinking of the Christian Bible. But his point struck a cord and I have since taken to spending time every day reading sutras.  Usually I break this into two blocks, reading something from the Pali Cannon and then reading a bit from the Pureland sutras.  With the Pureland Sutras my course of reading and study is usually done from beginning to end over the course of weeks, starting with the Shorter Pureland Sutra and ending with the contemplation sutra. Then beginning again with the Shorter Sutra.

Reading the Sutras in this way, over time, in the course of different life experiences brings a depth and relevance to the sutras. Likewise the Sutras  begin to inform and impact the experiences of daily life.

The Buddhist Sutras are the voice of the Buddha. They challenge us to live our lives by the expansive and liberating message of the Tathagathas, not by our little and limited self building agendas that are mired in affliction and suffering.

To read the Sutras daily is to encounter the Buddha in your daily life.  It is a practice I highly recommend.

Namo Amida Bu!

Ananda

Bodhi Day

December 9, 2013

On this Bodhi Day let us celebrate the awakening of the Buddha Shakyamuni.  The one who came into the world and taught about affliction (Dukkha) and the cessation of affliction (Dukkha).  The Enlightened One who offers us a path to the ending of suffering in our own lives and in the world.  Let us embrace the teachings of the Compassionate One and strive to eliminate greed, hatred, and ignorance from the world. Without greed, there will be no poverty and hunger.  Without hatred, war will cease to exist.  Without ignorance, racism and prejudice will be unknown.

The path is our life and how we live it.  A life of healing flows out of our encounter with the Buddha and the living of the Buddha Dharma.

Life is short and uncertain.  Do not waste a moment. Today,dedicate yourself to helping all beings and striving to eliminate suffering and the causes of suffering.

Namo Amida Bu!

Ananda

Other Power and the Bodhisattva Life

November 12, 2013

Other power is that which is not self (anatta).  As Buddhists, we understand that suffering (dukkha) arises from self and self clinging.  The end of suffering (nirodha) arises from non-self or that which is other-than-self.  A life pursuing self leads to suffering, for oneself and others.  An other-centered life alleviates suffering and the causes of suffering.

In Pureland Buddhism this other-than-self is understood to be Amida Tathagata.  The pureland practitioner cultivates a relationship with Amida Buddha through reciting the Nembutsu, “Namo Amida Bu”, contemplating the Buddha, and trying to live a fully Buddhist life. Living such a life will, naturally and over time, lead to awakened compassion, the life of a Bodhisattva.

Starting on the Bodhisattva path is simple. Strive to live one’s life according to the Buddha Dharma. Follow the five basic precepts. Take refuge daily.  Set aside time daily for formal Nembutsu practice. Spend a little time every day studying a Buddhist text. Pursue a wholesome career in line with the Dharma. Reduce wants and practice generosity.

The Bodhisattva path is simple but not easy. It requires perseverance over time, years and decades.  Additionally, society reinforces a self-centered or self-power way of life caught up in the three poisons of greed, hatred, and ignorance. Living the Bodhisattva life, a life which is other-centered, forces us to stand out from, and sometimes against, the values contemporary society. Such a stance can be very uncomfortable.

Ultimately Buddhism is a path of social transformation, leading to the creation of an  awakened society, which is also called a Pure Land. Citizenship is obtained not on the basis of wealth, social standing, or race, but on a life lived with restraint, compassion, and for the benefit of all beings everywhere.

Namo Amida Bu!

Ananda

Living a Buddhist Life

October 28, 2013

Pureland Buddhism offers those of us with families, jobs, and busy lives a way to live those lives in an authentic and fully Buddhist way. However, Living fully Buddhist lives requires us, especially in the West, to understand and embrace a few uncomfortable realities.

1. Buddhism IS a religion. Buddhism is a lifelong and daily religious path of transformation and awakening. As such we must bring the Dharma into the many mundane activities of day to day life.

When getting up in the morning it is important to set aside a few minutes to take refuge and recollect the reality of Measureless Awakening by saying Nembutsu, “Namo Amida Bu!” Before meals you should say Nembutsu or other short Buddhist prayers to express gratitude for the food received.  Before going to bed it is good to take refuge, say Nembutsu, and take a few moments to reflect on the day that is ending.

These little daily rituals and habits, which take only minutes to perform, are the individual steps along the path to awakening. Over a lifetime the distance covered by these steps will be significant.

2. The Buddhist religious life cannot be lived separate from the precepts. Living a life guided and protected by the precepts reflects our deep faith and trust in the Buddhist Dharma. We should reflect daily upon the precepts and how we have both succeeded and failed to keep them.

3. Living a Buddhist religious life means going to “church”. The Buddhist path must be lived in the company of other Buddhist practitioners.  We all need the support and guidance of fellow practitioners.  We all need to hear the Dharma. We all certainly need opportunities to practice generosity by giving of our time and energy.

By supporting and participating in your local Buddhist community/sangha/temple/chuch, be it big or small, you benefit innumerable sentient beings. Remember, without Buddhist Communities to preserve, protect, and teach the the Dharma none of us  would have been able to encounter the Dharma.

4. Amida’s measureless light is ever present. It is our own fundamental ignorance that prevents us from experiencing Amida’s all pervasive Wisdom and Compassion.

The Nembutsu is an expression our own existential suffering.  The Nembutsu is also the path that leads to the end of suffering, which the Buddha called Nirvana.

Namo Amida Bu!

Ananda

Faith is Experiential

September 30, 2013

Pureland Buddhism or Amida Buddhism is unique among Buddhist  Practice Schools in focusing not upon the practitioner’s own efforts but rather upon the measureless compassion of Amida Tathagata.  In Pureland Buddhism Amida Buddha’s compassion pervades the entire universe and is accessible in each thought moment. This universal accessibility is the Nembutsu, “Namo Amida Bu!”

Nembutsu is the dynamic action of Amida’s pervasive compassion acting upon us. It is calling us to look beyond our ultimately unsatisfactory self-building projects and enter the stream of awakening. In reciting Namo Amida Bu, we take refuge in Amida Buddha, take refuge in the Dharma, and take refuge in the possibility of universal salvation, from the suffering of samsara, for all beings everywhere.

Pureland Buddhism is a path of Faith. Faith, however, is not Belief! Belief arises out of and reinforces our deluded selves.

Faith is experiential. Faith is the fruit of an encounter with that which is beyond self. A person of Faith has experienced, and been changed by, the truth of Amida’s Measureless Awakening and Compassion.

Faith cannot be forced or contrived.  It cannot arise from our own efforts, practices, and disciplines.  The latter are important and should be undertaken but without faith they miss the mark.

If you are drawn to the Buddha Dharma you are fortunate indeed.  Recite the Nembutsu: Namo Amida Bu. Take refuge. Try to keep the five precepts. Be Patient. For though we cannot yet see it, the Nembutsu is the manifestation of the the Tathagata’s limitless compassion.  Over time we begin to understand that it has not been us, deluded and limited selves, saying Nembutsu.  Rather, it has been Amida, as Nembutsu, calling to us from beyond our selves.

Namo Amida Bu!

Peace, Paul

Nembutsu in the West

September 22, 2013

Nembutsu, which is considered the simple in the path in the East, is not at all a simple path for Westerners who were raised in a secular culture informed by Judeo-Christian religion. There is no cultural foundation of Buddhism upon which to teach the simple practice of Nembutsu.  In teaching the Nembutsu we must also teach the fundamentals of Buddhism.  It is here, in teaching Buddhism to non-Buddhist Westerners, that the ground can get treacherous.  Buddhism is not Christianity.  In fact Buddhism offers a pretty radically different understanding of the universe than the Judeo-Christian world view. The danger is that in trying to explain the Dharma we might wrap up our Judeo-Christian cultural paradigm in the robes of the Buddha and call it Buddhism.

Emptiness (Sunyata) is not a synonym for the Judeo-Christian God. Faith is only a loose translation of wide range of terms used in Buddhist texts of various languages. Meditation is an english word that is a applied to a  vast number of different Buddhist contemplative practices and yogas. As Buddhist practitioners and teachers we need to be aware that we are practicing a religion that is in translation. 

Nembutsu is a non-self (anatta) or a beyond (parasamgate) self practice. In this sense it is similar to the many other Buddhist practices we encounter in the West. However,  without some grounding in Buddhism the Nembutsu, like other Buddhist practices, can become  just another self building practice.  A practice used to better our selves but divorced from the teaching of non-self. 

Bettering ourselves is important. We should try to be more compassionate and ethical people.  However, this, at least for the Nembutsu practitioner, is secondary, a benefit arising out of the Nembutsu. Nembutsu, as a truly Buddhist practice, can awakens us to the reality of Measureless Awakening: a reality in which we live and breath but are unable to perceive because we are caught up in avidya (ignorance) and cling to self as real.

Namo Amida Bu!

Peace, Paul

 

Nembutsu: Glimpsing the Dynamic and Compassionate Nature of Measureless Awakening

September 12, 2013

We are all klesha beings mired in the fruit of our own karma and swayed by the three poisons of Greed Hatred and Delusion.  As Buddhist  we recognize this fundamental truth.   As Pureland Buddhist we acknowledge our deluded condition and call out to and turn our minds towards Amida Tathagata.

This “calling out” is the practice of Nembutsu. It is a way of life rooted in the continual turning towards Amida and away from samsara. It is the practice of opening to ever-present awakening. It is the slow process of purification and ongoing alignment of one’s life with the Buddha Dharma.

In living the Nembutsu we have the opportunity to become aware of the presence of “Measureless Awakening”, Amida Buddha, in this world of samsara. This awareness is difficult because our minds are so conditioned by samsara, by our karmic nature, that it is hard to see the innumerable rays of Amida’s light suffusing the world around us.

Instead of celebrating acts of kindness, generosity, and virtue, we often dismiss or disregard them completely.  Yet these are the very actions, which reflect Amida’s light. If we are able to see and appreciate the many little acts of good that are performed each day, then we can begin to glimpse the dynamic and compassionate nature of measureless awakening.

Perceiving Amida, even through little and fleeting intuitions, can fill us with gratitude and an inner stability. Then, when our lives come to an end, we can die free from doubt.  We will slip easily from this saha world into the stream of Amida’s Awakening Mind and continue the work of becoming Buddha’s and Bodhisattvas for the benefit of all the many suffering beings.

Namo Amida Bu!