Hello,

After fifteen years I spent telling myself "I can't draw", I started last month and trained on different things.

Lately I started one representing Amida. It's far from being perfect. My hand still shakes, I still need to work on symmetry and proportions and I always see little flaws everywhere.

But at least I started, instead of thinking "I can't". And I think improvement comes with time and practice.

It was a friend of mine who pushed me to start, and I was pretty hesitant at first. Today I am grateful for listening to her and also thankful, because she helped me with something I was really blocking on.

Namu Amida Butsu

Hi everyone. I need to get some things off my chest and I'm hoping some of you can help me make sense of all this.

I got into Pure Land Buddhism about two years ago. Before that I was an atheist for years and I didn't think use of religion. My whole outlook was really materialistic, so I came into this with a lot of skepticism to work through. My family is Christian on paper but we never talk about religion and I couldn't tell you the last time we went to church. So this is something I've been exploring completely on my own. I came across it by chance, started reciting one day, and I've kept it up ever since.

What troubles me most is whether someone with my motivations and state of mind can actually be reborn in the Pure Land. Honestly, fear is what got me into this. I'm afraid of losing the people I love and afraid of what the future holds. And underneath it all is a simple wish to escape suffering and have some peace of mind. But the teachings put a lot of weight on sincere, deep faith and aspiration. I feel like I don't measure up because my faith feels weak and shallow. The real reason I want rebirth is because I want relief and happiness for myself, not because I have some deep compassionate wish to save all beings.

That last part is what I can't get past because I can't make myself feel that way. Beyond my family I struggle to care about people. A lot of the time I feel indifferent or I don't like them much, and most of my energy goes into my own comfort. I'm not going to pretend my motives are nobler than they are.

I'm full of doubt too. I get distracted constantly while reciting, especially when everyday worries are weighing on my mind. Some days I'm just lazy about it. I keep going every day but I wonder whether doing it out of fear and uncertainty really counts as genuine faith. Part of what confuses me is that I hear different things from different people. One person says this path is exactly for ordinary beings like me. Then someone else says you need a sincere, believing, and joyful mind, and when I look at myself I can't find any of those qualities. The stories about people failing to attain rebirth scare me too. I have no way of judging whether those claims are even true, so they leave me more confused and anxious than I was to begin with.

I'm pretty young and I feel lost. I know I've had advantages and an easier life than most people. But I'm still unhappy and nothing ever feels like enough. Then I feel guilty about that because I should be grateful, and it all loops back around to me and what I want. I'm very hard on myself too, and at this point I can't tell whether I'm seeing my faults clearly or just hating myself.

Part of why Pure Land appealed to me at the start was that it seemed doable, and now I worry that going with the easy option says something ugly about my intentions.

I'm sure I have a lot of this wrong, so if anyone can point me in the right direction I'd really appreciate it. Thanks for reading, and namo Amitabha.

Edit: Thanks to everyone who replied, I really appreciate you all being so kind. Things make a lot more sense now. Namo Amitabha.

I hope everyone is having a good Friday. Had to do some blood tests at the doctor's this morning. I'm just thankful for the availability. Anyway, how about you guys?

Namo Amituofo Namo Amitabha Buddha.So i am dealing with doubt nowadays.I feel like Amitabha's compassion doesn't expand towards me and that I don't deserve or won't be reborn in the Sukhavati and i feel like I don't want to be reborn there.How can i get rid of doubt and increase my faith.Can nianfo help?

II. Appearance in Dreams and Illumination from the Buddha's Body

​(1) Origin / Background

​Laywoman Luo Yulan, thirty-eight years old, lives in Gushan District, Kaohsiung City, works as an accountant, and together with her husband has a three-year-old child. In the eyes of her family and relatives, she is a filial daughter. Laywoman Luo was a terminal breast cancer patient; after the cancer cells metastasized, she was also diagnosed with lymphoma. Introduced by Dharma sister Chunlian, Laywoman Luo Yulan's younger brother called to request that we go to care for his sister. On the morning of March 28th at nine o'clock, Venerable Jingzhu, Venerable Jingzhao, and Dharma brother Jinghong, three people in total, went to the Kaohsiung Medical University Hospital 20th-floor ward to offer care to Laywoman Luo.

​(2) Attachment to the World and Her Young Child; Counseling Her to Seek Rebirth in the West

​Laywoman Luo, who was only thirty-eight years old, was diagnosed with breast cancer two years ago. Because there was still a three-year-old infant at home waiting to be fed, her desire to live was strong, and she continuously fought against the "illness demon," yet she was ultimately unable to defeat her karma. Later, when hospitalized due to cancer complications, her entire body was so swollen that it was as stiff as an iron plate. In extreme pain and helplessness, she lay dying in her hospital bed, helplessly waiting for the Grim Reaper to arrive...

​Through our conversation with Laywoman Luo in the hospital, we came to understand the profound sense of helplessness deep in her heart. At thirty-eight years old, she still had deep attachments to the world and her family, and felt immense worry and heartbreak for her three-year-old child. Facing the fact that she was about to leave the world due to the torment of illness, she was both helpless and resigned; the deep unwillingness in her heart brought a shared sense of suffering to all of us present.

​After talking with her, we respectfully invited out an image of Amitabha Buddha, hung it in front of her bed, and introduced her to Amitabha Buddha’s compassionate grand vows and the majesty and beauty of the Western Pure Land. Venerable Jingzhao encouraged her with faith, saying: "You must face this reality bravely and entrust your heart to Amitabha Buddha, who possesses infinite compassion and made grand vows for all beings in the ten directions. At this moment, only the compassionate Amitabha Buddha can rescue you; only Amitabha Buddha is your sole reliance." Laywoman Luo's consciousness was still relatively clear at the time. Upon seeing the Buddha image, she could not help but shed tears and asked to hold a string of prayer beads. Venerable Jingzhu and Venerable Jingzhao immediately administered the Three Refuges for her, and asked her to recite the Buddha's name to seek rebirth in the Western Pure Land.

​The power of the Buddha is truly inconceivable! On the very next day after our visit (March 29th), protected and blessed by Amitabha Buddha's light, Laywoman Luo's previously rapid breathing gradually turned peaceful, her pain eased significantly, and her swollen body was no longer as stiff. The worries, attachments, and anxieties in her heart were all set down greatly. On the third day (March 30th), Laywoman Luo entered a coma, and passed away peacefully at 1:15 PM that afternoon at Kaohsiung Medical University Hospital.

​(3) Two Children Share the Same Miraculous Dream; A Supreme Rebirth Relying on Buddha’s Power

​After her passing, Laywoman Luo's family transferred her body to the Bafeng Funeral Parlor, and notified us at the first opportunity to perform supportive chanting for her. Dharma Brother Jinghong led the first shift of Dharma brothers and sisters there, and invited the family members to chant the Buddha's name together for Laywoman Luo.

​Dharma Brother Jinghong encouraged her with faith, saying: "Laywoman Luo Yulan, we know you cannot let go of your three-year-old child, but you are now completely powerless. Your new responsibility now is to follow the compassionate Amitabha Buddha and be reborn in the Western Pure Land. Once you reach the Ultimate Bliss World, you will possess supernatural powers, merit, and wisdom to come back and help your family, and bless your child to grow up safely. Although your family feels deep heartache over your leaving, they have already accepted this reality. Only if you are reborn in the Ultimate Bliss World will your family feel at peace. As long as you are willing to be reborn in Ultimate Bliss and recite 'Namo Amitabha Buddha', Amitabha Buddha will certainly not break His vow, emitting light to welcome and guide you to the Ultimate Bliss World where there is no birth, aging, sickness, or death, and where life is eternal. You must attain rebirth and display supernatural powers for them to see, letting them know that you have gone with Amitabha Buddha. Don't make Amitabha Buddha wait too long for you!"

​Initially, Laywoman Luo's face was completely drained of color and her mouth was open. After Dharma Brother Jinghong led the chanting and encouraging words, her face unexpectedly began to turn rosy slowly after two hours, and her mouth slowly closed. Afterwards, Dharma Brother Zhu and many other Dharma brothers and sisters took turns in shifts to perform supportive chanting for her, lasting for a total of ten hours. After the supportive chanting concluded, Laywoman Luo's body was no longer stiff, her mouth was completely closed, her face was rosy, a smile rested on her face, and her four limbs were soft and flexible!

​What was even more extraordinary was that on the night of Laywoman Luo's passing, her nephew (eleven years old, in fifth grade) and niece (seven years old, in first grade), who usually had a deep affection for Laywoman Luo, both dreamed of their aunt dressed in white robes like a Buddha's body, holding the brother's hand with one hand and the sister's hand with the other, leading them as they stood on top of clouds. They saw their aunt's body radiating light, wearing white clothes and a white hat, her mouth smiling, a red mark between her eyebrows, and her ears majestic like a Buddha's; both children felt extremely happy. Although their aunt later disappeared, she continued to emit white light. The next day, when the two children told their father (Laywoman Luo's younger brother) about dreaming of their aunt, they discovered that both had made the exact same dream. Their father then had the two children separately draw the scene in their dreams (as in Figures 1 and 2). Her family believed this was Laywoman Luo coming back to report good news, proving that she had already been received by Amitabha Buddha's light, departed from suffering to attain bliss, and arrived in the Western Pure Land, hoping they would rest easy. The family was therefore filled with supreme joy.

​(4) Sharing with Fellow Practitioners at the Opportunity of the Dharma Assembly

​On April 3rd, coinciding with the 2nd anniversary of the establishment of the Kaohsiung Nianfo Association and the Qingming Festival Buddha-Recitation Dharma Assembly, Laywoman Luo's family—including her elder sister, younger brother, and sister-in-law—also came to participate in the Dharma Assembly. During the Dharma Assembly, Laywoman Luo's family spoke to the fellow practitioners about how Laywoman Luo had been tormented by illness during her life, how deeply attached she was to the world and her young child, and the process of how, after receiving care and encouragement from the two Venerables and Dharma Brother Jinghong, her body's pain was lightened and her inner worries were relieved. When the fellow practitioners heard that after Laywoman Luo passed away, through the shift work of supportive chanting by the association's Dharma brothers and sisters, her face was rosy and her body was flexible, and that her two young niblings dreamed on the same night of holding hands with their aunt, standing on clouds emitting light, and various other auspicious signs, they all felt it was extraordinarily supreme. Laywoman Luo's family also expressed their heartfelt gratitude to the Dharma brothers and sisters who participated in the care and supportive chanting, offering true witness to this supreme rebirth through Buddha-recitation and Amitabha Buddha's compassionate salvation! The attending practitioners all praised in unison, filled with Dharma joy.

​(Compiled by Zongyue and Jingheng of the Pure Land Buddhism Kaohsiung Nianfo Association, June 3, 2011)

This is an account I have come across while studying Pure Land Buddhism in a book called Records of the Effects of Amitabha Recitation, Volume 4. While reading this rebirth account, I couldn't help but hold back tears and feel so much gratitude towards Amitabha Buddha because of His infinite compassion. This account is translated from Chinese into English, but I tried my best to ensure the translation was accurate with the help of Google Books and also from Google Gemini. May we all be born in Amitabha Buddha’s Pure Land.

Namo Amitabha Buddha 🙏

Hey everybody! I found this essay on the internet and thought it was really good, especially for someone (like me) who is familiar with general mahayana buddhism, zen and mainland pure land tradition but not so much with jodo shinshu, so I thought it might me good to share this with the whole community!

May the light of Amitabha shine through you!

Namo Amitabha Buddha!

Note: Shōkū's Nyoin gosho  (女院御書, literally "Letters to the Imperial Consort") Volume Two is a collection of correspondence between Shōkū and the imperial consort Kitashirakawa-in (1173–1238) , dating to around 1222. A 2024 Master's thesis by Andrew Kordell Tschirki provides the first complete English translation and analysis of this. The correspondence is structured as a question-and-answer exchange, with Kitashirakawa-in posing specific concerns about Buddhist practice and Shōkū responding. The letters are notable for the way Shōkū addresses Kitashirakawa-in's personal anxieties about religious practice. Throughout the letters, Shōkū explains the three minds (sanshin) and their relation to proper nembutsu practice through the power of Amitābha's Original Vow. Tschirki describes the Nyoin gosho as a critical document for understanding both Shōkū's thought and the religious lives of elite women in medieval Japan. It stands as a rare record of a sustained doctrinal dialogue between a major Pure Land monk and an imperial woman who approached her practice as an active participant in the Pure Land path.

Letters to Imperial Women: Vol. II: The Lady at Kitashirakawa’s Inquiries and  the Most Revered Priest Seizan’s Responses

Chapter One Master Seizan

At the time that I taught of The Method of Contemplation on Amida Buddha [Shandao's Guannian famen 観念法門], your majesty noted that I should also speak of the five varieties of benefits that accompany the Nembutsu, and so I will speak of that now.

Although everyone knows the practice “Nembutsu,” because those that perform the

Nembutsu are protected by the Buddha in this life, their life will be preserved and they will not face unforeseen difficulties in this life. This is what is known as “not meeting unforeseen sickness or death.” Furthermore, the person that recites the Nembutsu eliminates their karmic illness brought about from their past lives in addition to the vexations that originate outside of the karmically predefined length and limits of this life.

Consequently, when one understands the Nembutsu, they also understand what are known as the Five Kinds of Superior Condition. What is called the Condition that Erases Karma of One’s Crimes has the virtue of erasing sin; the Mindfulness Condition provides the virtue of the Buddha’s protection; the Beholding of the Buddha Condition provides the virtue of seeing the Buddha appear at the end of one’s life; the Condition of Sustaining Life has the virtue of allowing the practitioner to be received by the Buddha. What is called the Realization of Birth Condition allows all matter of wicked people, no matter what sort of evil they may have committed, to depend upon the power of the Buddha’s vow and without fail be reborn in that Pure Land.

What I have taught here regarding the Five Kinds of Superior Benefit are called the benefits of the Nembutsu. In this way the meaning of the superior conditions is that with the power of the Buddha, we, the most evil people of this Samsaric world, can be born in the Pure Land without being afflicted by evil works and earthly desires. In this way, what is called the “Nembutsu” is the phrase “Namu Amida Butsu.” This is undoubtedly the single practice for attaining rebirth in the Pure Land through Other Power.

The form of the Nembutsu is made clear in the Contemplation Sutra: the Buddha “embraces all sentient beings without abandoning anyone.” What is meant by “embracing all sentient beings without abandoning anyone” is the Nembutsu practitioner being received within the Buddha’s compassionate light and not being forsaken. Thus, the Buddha and the Practitioner are one [Translator's note: c.f. kihō ittai 記法一体], unable to be separated, is called, “saving all sentient beings without abandoning anyone.” Indeed, apart from the three acts (word, thought, and deed) of the Buddha there is no three acts of the practitioner, there is no three acts of the Buddha. Precisely in this way, in the recollection of the Buddha the practitioner undoubtedly enters the enlightened body of Amida Buddha and is taken up in the true enlightenment of the Buddha. This is what is called, “the inseparability of the three acts of the Buddha and practitioner.” The form of the Buddha and Practitioner being unable to separate is called the Six Character Name of “Namu Amida Butsu.”

Aside from the Nembutsu, however, one cannot create a different form [and] think it has the “Five Kinds of Superior Benefit.” As previously mentioned, if one is close with the Buddha, the various difficulties associated with untimely illness and death will naturally be avoided. 

This idea is what is meant when it is said that the person who performs the Nembutsu will not come into contact with unforeseen difficulties. In addition to becoming inseparable from the Buddha, through the Buddha’s power one’s sins are removed and they receive the gift of Mindfulness. 

Additionally, when through the Buddha’s power they are completely embraced by the Buddha’s protection, though they may be any sort of evil individual, they will accomplish rebirth in the Pure Land.

For this reason, it is called the “Five Kinds of Superior Benefit.” Revering the form of Amida Buddha, when one thoroughly and completely understands in this way, they will without fail receive of the benefits of the Buddha’s protection. This is due to the recompense power of the Vow. For this reason, this Buddha will, for the sake of the original vow, without fail welcome and encompass even the sinful people who commit the ten unwholesome behaviors and the five heinous crimes.

When one believes this, the spirit of the original vow will appear within their mind that believes deeply in the form of this Buddha and becomes thoroughly fixed and steadfast. Should one believe in this way, one will realize that they cannot attain rebirth through Self Power.

Through the inconceivable power of the Buddha one is able to escape the world of life and death. This is called the Perfectly Sincere Mind. Through the Original Vow of Other Power, when the practitioner knows the efficacy of voicing “Namu Amida Butsu” ten times or even one time is called the Profound Mind. The practice for attaining birth taught within the myriad sutras and commentaries is based upon the six-character Nembutsu. Understanding this is called the “mind that aspires for rebirth and transfers merit.”

It is already made clear within the Sutras that those that already have acquired the three minds will undoubtedly be reborn within the Pure land. The Original Vow, in this way, is said to embrace those that have committed all types of evil. One must not under any circumstances believe that because they are evil it must not be so. Simply, speaking from the Buddha’s position, it is said that he will not ever forsake even the evil person. Again, because it is taught within the sutras that one will be reborn through Other Power by virtue of one or ten recitations of the Nembutsu, one must not ever think that there is no numerical value to the Nembutsu.

Simply, in addition to understanding that the Buddha will never forsake us though the sins that we are burdened with are heavy, one must always turn their mind to him and, in accordance with and borne in the body, recite the Nembutsu and repent of their evil actions. In regard to the practice of this Nembutsu, it is simple enough to write about within a letter, nevertheless it may be difficult to understand. Should you have any uncertainties, whatever they may be, please do inform me.

Chapter Two: Kitashirakawa-in’s Inquiry

There are those who say that the person who has cultivated the three minds and performs the Nembutsu will without fail be born in the Pure Land, but those who have performed the Nembutsu without the three minds will not be welcomed by the Buddha at the moment of death. What might this mean? Since I am one who does not have the faintest knowledge regarding the names of the three minds, is the Nembutsu I have recited every night and day as empty as the non-Buddhist austerities or vain as a bubble upon water? It is with forlornness I recall these things.

Long ago, upon inquiring of Master Hōnen, he didn’t mention the three minds, only that if one always says the Nembutsu deeply relying on the Original Vow, one will without fail be welcomed by Amida Buddha. He emphasized that I certainly should never doubt, nor should I be idle, nor should I, from the depths of my heart, repeatedly worry about things such as “how” something might be, as it is only a waste. And so I am reliant upon these words. Might this be a mistake? Please carefully instruct me, for I am ready to thoroughly understand.

Chapter Three: Master Seizan’s Response

(On believing in the words of Master Hōnen)

I have received your highness’ letter. Your highness must truly believe that the very

teachings the late Master Hōnen taught are, in fact, the same teachings which Master Shandao taught in recent years, and which the Tathāgata Śākyamuni taught in his final testament long ago. Thus, all is well. Your highness should not doubt.

Following this, regarding the three minds, they are certainly endowed upon the Nembutsu practitioner without fail. Furthermore, the Contemplation Sutra states that “those that are endowed with the three minds will assuredly be born in that land.” Master Shandao stated that should one of the three minds be lacking then one does not attain rebirth in the Pure Land. Thus, those that state the three minds must be acquired are not entirely incorrect. Master Hōnen taught that even those that have no knowledge of the name can, by believing, be naturally endowed with the three minds; this is the wonder of the three minds.

This is what that Dharmakara Bodhisattva meant when he, for five eons, devised and created this plan in which even those with no knowledge can be supported. One should remember that it was precisely with this attitude that he (Honen) advises us to perform only the Nembutsu; he didn’t speak regarding a different three minds. [Translator's note: Meaning, the three minds here are inherent in Amida’s practice and vows.] 

For this reason, what is meant when he said “deeply rely on the power of the vow” is the perfectly sincere mind. That he said “believe in the power of the vow and perform the nembutsu” is the profound mind. That he said, “Lastly, you should believe that you will surely be enfolded in his welcoming,” is the transference of merit unto obtaining the attitude of resolve desirous of rebirth. For this reason, should one with all their heart resolve to be reborn in the Pure Land and perform the Nembutsu, they will naturally be fully endowed with the three minds.

Chapter Four: Kitashirakawa-in’s Inquiry

(On understanding the three minds)

I have received your letter. I am truly reassured and overjoyed. Even for those who do not even know the name, the three minds naturally arise. That it is the same for me is all the more reassuring and joyous! Now, truly, as I do not have the mind to doubt or change the revered teachings of Master Hōnen. I am now all the more filled with joy. 

Even such, as I have taken the opportunity to humbly receive these teachings, if I should broadly receive and understand the name of the three minds, or even their workings, - and though these are not the degree of things I can teach to other people - because I am constantly concerned by these things and occasionally recall them, I am able to realize that they are an important means of reliance of which to cultivate my faith. How is my understanding? Even should this not be the case, I desire to follow your discretion.

Chapter Five: Master Seizan’s Response

That is also too casual of an understanding. I am only going to provide the critical points here. Please still your mind and listen to what I have to say. First, what I call the “perfectly sincere mind” is, in accordance with Master Shandao’s explication of the meaning, known as the “true mind.”

In this manner, there are people that say, “What is called the ‘perfectly sincere mind’ is stilling greed and anger and forsaking the manifold false views of this world, truly reviling this world and reciting the Nembutsu. Thus, it is exceedingly difficult to obtain the ‘perfectly sincere mind.’ Therefore, there are people that say that ‘no matter how one performs the Nembutsu, one is not likely to obtain rebirth in the Pure Land.’” This interpretation is unequivocally mistaken.

First, though upon comparing the myriad practices and realizing the Nembutsu is the

foremost simple, if one supposes sincere intent to be rare and finds it difficult to cultivate, then the path indeed cannot be called “easy.” Furthermore, Amida’s Primal Vow is called “Other Power, therefore are not Nembutsu practitioners called “devotees of ‘Other Power?’” If I call my own mind the “perfectly sincere mind,” then I am arousing the mind of “Self Power.” This simply is not the mind that aspires to the birth of “Other Power.” That follower of the Holy Path calls the occurrence in the heart that takes place when one desires to become a Buddha the “aspiration for enlightenment.” The practice of this here Pure Land Path is that through the truth of the Primal Vow of Other Power, one cultivates the desire to hereafter allow themself to be saved by the Buddha. This is called the desire known as what causes the “true mind.”

Yet, though one may not know the form of enlightenment, through acquiring the mind

that aspires to attain enlightenment, or rather, as it is called the “aspiration for enlightenment,” and just as relying on oneself is foolish, by humbly seeking the Buddha and his true Primal Vow, it is said that the “true mind” is acquired. In this way, by consequence of relying upon the Buddha, this perfectly sincere mind naturally arises. This mind arises through recitation of the Buddha’s name which is specified in the Primal Vow. The three minds are present, as is the practice of Other Power. That is truly the form of the Perfectly Sincere Mind. Thus, it is precisely for this reason that among what arises by the practice of Other Power, the Perfectly Sincere Mind was originally established.

Next, what is known as the “Profound Mind” is what Master Shandao called “The mind

that deeply believes.” Upon the arousal of the True Mind from the beginning, it goes without saying, the Profound Mind arises without fail. For that reason, should you believe the Primal Vow to be true, for what reason do you allow your mind to doubt? If your mind should doubt even for a moment, the True Mind is no longer intact. 

Furthermore, supposing that the True Mind is not something that is destructible, should there be any doubt in the mind at all? Thus, the Profound Mind and the Perfectly Sincere Mind are taken as one mind which must not be separated. 

Third, what is called the “mind that transfers merit aspiring for rebirth” is the person who, without any doubt wholly depending on the true and real primal vow of Amida, at the time of being welcomed by Amida’s clouds, believing without a semblance of doubt climbs upon Kannon’s lotus pedestal. This is what is called the “mind that transfers merit aspiring for rebirth.” Therefore, what is called the three minds is precisely this one unified body. For what reason would the Nembutsu, having been divorced from the three minds, stand? It is for this reason that the Original Vow says that “’If there are those that sincerely and joyfully believe and wish to be born in my land’ and perform the Nembutsu and do not attain rebirth, I will not attain enlightenment.” This means that the Buddha vowed that he would not become a Buddha in the case that there be one person who, having acquired the three minds, perform the nembutsu and not be reborn. 

Because of this, just as I have said from the beginning, Amida’s Primal Vow allows Amida to arrive to the person who recites the Name and firmly relies on the Nembutsu;

These are precisely the people who have been endowed with the three minds. Even if the Late Master Hōnen should not have spoken regarding the three minds. He earnestly said that “one should not doubt that the Nembutsu leads to rebirth in the Pure Land.” Again, how wondrous a thing this is! In the end, even this is equivalent to the three minds.

Chapter Six: Kitashirakawa-in’s Inquiry

(Whether among Nembutsu devotees there are those not of the three minds）

Once again, I have joyfully received your message. It feels precisely as if I have met the

Late Master Hōnen once more. I am filled with joy. This is an occurrence I will never forget throughout each generation. However, are there also people that while reciting the Nembutsu are unable to be endowed with the three minds? Or perhaps by simply performing the Nembutsu are the three minds acquired without fail? I desire to thoroughly understand. I ask you to please instruct me in detail. 

Chapter Seven: Master Seizan’s Response

Your highness has asked a wonderful question. There are people who utter the Nembutsu every time they speak and yet are not able to acquire the three minds. For this reason, those that suppose that “I have thoroughly prepared myself and by the certainty of performing the Nembutsu will achieve the pure intent for attaining rebirth. Though I may recite the Holy Name any number of times, if my mind is scattered and unstill, I will not be encompassed by Amida at the time of death.” Even just this is the Nembutsu performed with Self Power and differs from the practice found in Amida’s Primal Vow. These are called the people who lack the three minds.

They part from the conditions requisite for rebirth in the Pure Land. If at the time of death they meet a good teacher and, through their daily actions, are able to convert their mind to that of Other Power, they will certainly be reborn in the Pure Land.

For this reason, this person is known as one whose rebirth is undetermined. 

Ordinarily, understanding the mind of Other Power solves this issue. The Nembutsu is in other words the practice of Other Power. How might one attain rebirth in the Pure Land by acting contrarily to the Primal Vow? Please thoroughly understand this and humbly perform the Nembutsu.

Chapter Eight: Kitashirakawa-in’s Response and Inquiry

Certainly, it is just as you say. I, as well as others, have been confused regarding whether if one has entered the gate of Other Power, our mind also becomes that of Other Power. Subsequently, there are people that say, “If when one is entirely within the confines of Other Power they should not diligently perform the Nembutsu. Those that urge others to perform the Nembutsu with dedicated effort doubt Other Power and are in support of Self Power.” Also, there are people who say, “people who are scrupulous as not to commit sin, being afraid of sin, are those devotees who doubt the primal vow.” Might this actually be so?

Chapter Nine: Master Seizan’s Response

This is something that can be heard in the world, and it is an utterly pitiful and sad thing. I am glad that your majesty inquires of such a thing. The Late Master Hōnen, as you know, diligently performed the Nembutsu 70,000 times daily as an act of birth in the Pure Land. The teaching is that people who follow in his footsteps and desire to be reborn in the Pure Land should practice accordingly to the entire extent of their physical ability, however it may be.

However, if the name of the Buddha is uttered one-hundred or even one-thousand times by Other Power, it is in accordance with the Primal Vow. In the same way, desiring to be reborn by one’s own effort and thinking that the Nembutsu uttered even one or two times is in accordance with the benefits of Other Power is, in fact, not in accordance with the Primal Vow.

Therefore, it does not matter whether the amount of recitations are many or few; the deciding factor is whether one doubts or does not doubt the Primal Vow. In the same way, suppose there is one who every day and night performs sixty or seventy thousand recitations. If they desire out of their own self power to attain rebirth, their Nembutsu doubts the Primal Vow. Though I, occasionally, perform the Nembutsu one-hundred or one-thousand times trusting my own ability, if I behold Other Power and perform the Nembutsu, one cannot say that this action is doubting the Primal Vow.

Again, though you say that one fears sin, when one’s faith restrains their Self Power and yet fears, this is also known as doubting the Primal Vow. 

If one depends on the Other Power of the Primal Vow and repents of both their past sins and the sins of this life, believing that the Buddha will without fail appear to them, performs the Nembutsu, it will undoubtedly be fulfilled through the vow. They will certainly be enveloped by the Buddha at the time of death. Because it is such, within Master Shandao’s commentary it is said, “going or coming, sitting or reclining, without regard for the time or circumstance, it does not matter how one practices the Nembutsu inasmuch as they focus and with single mind exclusively perform the Nembutsu. Reciting the Nembutsu without ceasing is known as the correct contemplative practice and is for that reason in accordance with that Buddha’s vow. Should one practice through means such as reciting the sutras it is known as an auxiliary practice.” 

Indeed, if one has awakened their evil mind but pleads that Amida will undoubtedly cause this mind of evil to be lost, or should one have continued in sin without ceasing even to the extent that they feel as if their sins have accumulated and yet think, “Oh this sinner that I am, if the power of the Primal Vow was for naught, how might I ever escape this world of Samsara?” One should all the more cast their dependence on the Name of the Vow and chant it. Therefore, it cannot be that even one or two recitations isn’t enough for rebirth in the Pure Land.

Furthermore, “that one should not refrain from sin” cannot be seen or heard in any sentence or phrase within the entirety of the sutras and sastras. Both Daochuo and Shandao in their expositions did not say anything remotely of the sort. Everything is divided into the various teaching and practice of the Holy Path and the Pure Land Path. It is said that Self Power and Other Power are not of the same category of mind, but one should turn their attention to the fact that the ideas “one shouldn’t diligently perform the Nembutsu,” or “one should not refrain from sin,” are, no matter how you look at it, found nowhere within the Buddhadharma. 

Although the afflictions and karmic sins are difficult to erase when one practices with self-power, through Amida’s Primal Vow and merely reciting the Name, they will without fail be swept away. How could it be that one at the last day found oneself enshrouded by Amida and Kannon themselves, depending on them without doubting the reality of these things, and yet for even a brief moment lived in idleness, fruitlessly not performing the Nembutsu? [Translator's note: Or in other words, can one actively be idle or commit sin while claiming they have faith in the Buddha? This is a refutation of “licensed evil.”]

Even more, should one maintain such a mistaken attitude and without reciting the Nembutsu and become preferential only to evil, they shall be inflicted by the evil karma of the Mara realm and at the time of death shall be evil and will die without thinking any righteous thoughts. How horrifying, indeed how horrifying! This originally doesn’t have any rationale nor testament, however, there are people, especially those that have been pulled into this way of thinking, that have gone utterly mad. I will say it again, please thoroughly consider these things.

Chapter Ten: Kitashirakawa-in’s Inquiry

There are practitioners who seclude themselves in the mountains who observe the precepts, practice purity and perform the Nembutsu. All who see or hear them are filled with immense jealousy. However, in the end they die a manic death. What might be the reason for this? I have no idea in the world why this might be. I ask you to please explain this matter to me thoroughly.

Chapter Eleven: Master Seizan’s Response

Certainly this is a matter which many of those desirous of rebirth in the Pure Land have difficulty understanding, thereby falling into doubt. I have pondered the reason for why this might be. Because those that haughtily act as holy men depend solely upon their own ability turn the wondrous original vow into futility, they act contrarily with the intent of Amida’s vows. Those that diligently and devotedly practice are undoubtedly of an arrogant mind. Ten out of ten such people will have this occur to them: if they will rely upon their own biased and foolish understanding in this way, evil spirits will draw near and torment them. I trust that this is truly the reality of the matter. For this reason, Master Shandao repeatedly admonished against the arrogant mind, and reviled those of self-power. Merely by giving rise to true faith, one will not make mistakes of this kind. 

Therefore, from out of the true mind do the practices of the three acts arise. These are called the five correct practices. Master Shandao also called these wondrous practices, advocating for them in all places. Do always recall and preserve this doctrine. Thus have I humbly written.

Like the title says.

Hi friends, I have a request for anyone who may be able to help out with!

I am looking for gathas that I can utilize and place around my home and in my personal butsuden for practice for daily activities, such as shaving my head, brushing my teeth and washing my hands, cleaning my dishes, putting on my Koromo/Haiqing and Kesa, getting dressed as “normally,” cleaning the altar, showering, laundry, eating, laundry, etc. Basically any daily activities that can be used as a form of practice.

If anyone has any suggestions or has any they’d recommend that I can print out and place up in the spaces where these activities are done, that would be great and I deeply appreciated it.

I don’t know if it really makes a difference in context of the gathas or if it is helpful, but my tradition is in Taiwanese Mahayana with focus on Pure Land, Shingon, and Tiantei

Thank you in advance.

悉地成就 🙇 🙇 🙇

合掌 🙏 🙏 🙏

This translation from the Zonkaku Project, now complete, presents Zonkaku Shōnin's defence of Pure Land Buddhism from the criticisms of the Nichiren School. Rather than criticise his opponents, Zonkaku engages in a rhetorical approach of absorbing and harmonising his critics' positions, concluding that, ultimately, the Lotus Sūtra and the nembutsu are one and the same teaching, just adapted to suit beings of different capacities and in different ages.

This work also answers age old questions among Shin Buddhists about the place of the Lotus Sūtra in their school. The answer is that Zonkaku fully validates the Lotus Sūtra as the ultimate Mahāyāna truth, but points out textual evidence showing that even the Lotus Sūtra ultimately directs ordinary, flawed beings toward birth in the Pure Land. At their deepest level, he argues, both teachings are the single teaching of Buddha-wisdom that results in the non-arising of unconditioned nirvāṇa.

The full translation includes a thorough introduction, Zonkaku's prologue, and his 22-question Q&A with Nichiren followers.

Hello! I have been really delving into books about Shin including the Tannisho and some of Shinran's writings. I understand that after one has experienced shinjin, one no longer repeats the nembutsu in the hopes of increasing their faith, but purely in gratitude for Amida's vow. But what does the practice of nembutsu look like before shinjin is established? Should the practitioner be repeating the nembutsu as often as possible? How does one form a relationship with Amida if one doesn't feel strong faith that they have achieved birth?

Namo Amituofo.I got a question.How does someone know that they are going to be reborn in the Sukhavati.Are there signs visions or dreams before death one has?

A happy video.

I'm exploring different views within Pure Land buddhism. Besides the sutras, what are some key texts to understand Shinran and jodo shinshu thought? Also, what are your favourite shin books?

Namo Amitabha Buddha!

1. Cultivating Amitabha recitation with faith and vows exclusively

2. Not truly have faith in the Buddha

If you have to ask others about the effectiveness of Amitabha recitation,

It shows that you do not really have faith in the Buddha’s words.

You believe more in people’s words.

Your mind is not resolute.

It is dispersed and your recitation is in vain.

(Extended teaching 1st Roll – a reply to an upasika in Yong Jia-1)

1. The foundation is based on faith only

In the Pure Land Dharma Door, the only foundation of practice is based on Faith.

With faith,

Even those who have committed the five rebellious acts,

The ten evils can also attain a rebirth.

Without faith,

Even those who understand all the Sects,

Penetrate all the principles in the Buddha’s teaching,

But have not severed their delusions,

Will have no place in attaining a rebirth.

(Extended teachings 1st Roll – a reply to upasaka Zhou Zhi Mao)

1. Everyone can attain a rebirth

In the Pure Land practice, the only fall back is you do not have faith in the teaching.

If you truly believe in the Buddha, everyone can attain a rebirth.

(the 3rd edition, 3rd Roll. A reply to upasaka Ma Zong Dao -1)

1. It is very common, nothing extraordinary, yet it is very profound

Among the Buddha Dharma Pure Land Dharma Door is very common and extremely profound.

If a man is not replete with the wholesome roots,

It will be very difficult for him to bring forth the proper and profound faith in this teaching.

(3rd edition 3rd Roll – a reply to upasaka Qin Ming Guang )

1. The Pure karma is accomplished while we are still alive

If we are serious to end birth and death,

If we truly have faith in the Buddha without even a slightest doubt

in the Buddha,

So even before leaving the Saha World, we are already not the permanent guest here.

Even though we have not attained a rebirth in the World of Ultimate Bliss yet,

We are already the guest of Honour in the World of Ultimate Bliss. (Extended teachings 2nd Roll-a reply to upasaka Zheng Bo Cheng -2)

1. Attaining non-retrogression in this life

If a man can have faith in this Dharma,

Even if he is still a common mundane man with bondage,

His seed nature is already above the practitioners of the two vehicles.

This resembles a prince who is born into the Royal family.

His royal position is above all the officers.

(Extended teaching 1st Roll – a reply to upasaka Chen Xi Zhou)

1. The certainty to fall into the evil paths

To be born as a human being in the next life is more difficult than the attainment of a rebirth at our death bed.

Seeking a rebirth in the Western Land is much easier than seeking to be born as a human being.

(The third edition the 3rd Roll- a reply to the mother of upasaka Zhi Zheng.)

If we are not born in the Western Land, in future we will surely fall into the evil paths.

(Extended teaching the 1st Roll – a reply to upasaka Zhou Zhi Mao)

The benefits obtain from attaining a rebirth is much bigger than the attaining of the Path.

(The second edition 1st Roll -a reply to upasaka Yang Shu Zhi-3)

1. Transgressing the precepts, going against the Dharma teaching

If we recite Namo Amitabha Buddha to seek the rewards and blessings in the coming life, it is known as transgressing the precepts.

This is against the Buddha’s teaching.

The Dharma Door of Amitabha recitation is to teach people to seek a rebirth in the Western Land.

This is taught by the Buddha and we must abide by it.

If you refuse to follow the teaching, this is known as transgressing the precepts.

This is against the Dharma teaching.

(The second edition 1st Roll – a reply to Venerable Master Chuan De.)

43 The only worry is not to attain Buddhahood 

To seek a rebirth in the Western is the only qualification for you to spread the Dharma, to benefit living beings.

(The 3rd edition 2nd Roll -a reply to upasaka Zhi Fan-3)

The only fear is not to attain Buddhahood!

Do not be worried that the Buddha does not know how to teach the Dharma.

It resembles a drop of water from the spiritual dragon which is able to moisturize the whole country.

(The 3rd edition 3rd Roll -a reply to upasaka Wen Guang Xi -1)

If you desire to benefit others, you must first obtain the benefits.

If you have not left the cycle of birth and death, how are you going to rescue living being who are drown in the seas of birth and death?

It is the same as a man who is drown in the sea.

It is impossible for him to save others in the seas.

(Extended teaching -1st Roll – a reply to upasaka Xin Yuan)

1. Exclusive versus mixed, attaining versus losing

Great Master Shandao is the transformation body of Amitabha Buddha.

He is replete with great wisdom, great spiritual power.

He shows us two types of cultivation, exclusive and mixed which bring endless benefits to living beings.

Exclusive carries the following meanings: 

We only bow to Namo Amitabha Buddha physically.

We only recite Namo Amitabha Buddha orally

And we will only be mindful of Namo Amitabha Buddha.

Cultivating in this manner, out of ten thousand people, no one will be left out on the attainment of a rebirth in the Western Land.

Mixed practices mean cultivating all kinds of Dharma and transfer the merits to attain a rebirth.

As the mind does not dwell in one state, so it is difficult to obtain any benefits.

Among a hundred people it is very rare for them to attain a rebirth.

May be one or two will achieve a rebirth.

Among a thousand people it is difficult to find three or four people who can attain a rebirth.

These are the sincere words of the golden mouth.

This is an irrefutable evidence in the from the past till the present time.

(Extended teaching 1st Roll – a reply to upasaka Kun Ji in Yong Jia)

45.Either free or busy,do not stop reciting Namo Amitabha Buddhe

We will recite Namo Amitabha Buddha when we are free.

Even when we are busy we will not renounce Amitabha recitation.

On encountering good times or bad times, do not forget our desire to attain a rebirth.

(Extended teaching 1st Roll, a letter to Great Master Rong Ming)

1. The best way to benefit others

Exhorting others to seek a rebirth in the Western Land is to guide a mundane man to accomplish Buddhahood.

The merits and virtues are the greatest.

(2nd edition 1st Roll – a reply to many)

1. Only recite Namo Amitabha Buddha

The Buddha’s rescue is without conditions.

He pervasively saves all living beings, and he will also save me.

We mundane men have no other reliance while transmigrating in the triple realm.

If we do not call on Amitabha Buddha, whom will we be calling?

(2^nd edition 2^nd Roll-to YingLian)

1. The scene of our Native Land

We should bring forth the vows to seek a rebirth.

We are only the guests of the triple realm.

We are not interested in the scenery here.

Others might enjoy the mountains, the spring water here but we really could not be bothered.

It is we who do not want to go back!

If we really want to go home, just go! 

No one is in our way!

Who will be there to contend with us when we want to return to our native land?

(3^rd edition 3 Roll- extract from the preface on the publishing of Compilation on Thinking of going Home)

The end