I pleaded Amida for endowment of Shinjin.
Amida replied, "Don't worry, I will save you! That's the implication of my Name."
Amida replied, "Don't worry, I will save you! That's the implication of my Name."
Showing posts with label My Whisper (Zuizen Melvin). Show all posts
Showing posts with label My Whisper (Zuizen Melvin). Show all posts
Monday, October 3, 2016
Even down to ten times
"Even down to ten times" refers to people who say the Name as few as ten times. "Even down to" means that neither those who say the Name more than ten times nor those who only HEAR the Name are omitted or excluded from birth in the Pure Land."
Shinran Shonin
The above passage is referring to the true entrusting (shinjin). On hearing Amida's Vow, "Save you as you are!" free of doubt (shinjin), the nembutsu of gratefulness and joy will flow, "Namo Amida Butsu, my Lord Buddha, thank you for saving me!" This is one utterance awakened from Shinjin.
When Shinjin has been settled, in ordinary days, every time when we come to think of Amida's Vow, it naturally calls to mind His Name of Great Compassion, and the nembutsu will naturally flow, "Namo Amida Butsu...." All these are the proof of Amida's realisation of our birth.
Gassho,
Zuizen Melvin
Zuizen Melvin
True and real shinjin are extremely rare
"Birth through the Vow-power, thus, is easy;
Shinjin [arises] through the Buddha's power, thus, is difficult, difficult! "
Zuiken
"Truly we know that the supreme, perfect fruit of enlightenment is not difficult to attain;
it is pure shinjin, true and real, that is indeed difficult to realize."
Passages on the Pure Land Way
"Great shinjin is rare, most excellent, true and wondrous, and pure. Why? Because the ocean of great shinjin is extremely difficult to enter, for it arises through the power of the Buddha; because the true land of bliss is extremely easy to go to, for one is born there immediately through the power of the Vow."
KGSS, page 227.
"To go is easy and yet no one is born there. To go is easy: When persons allow themselves to be carried by the power of the Primal Vow, they are certain to be born in the land that has been fulfilled through it; hence, it is easy going there. No one is born there: Because people of true and real shinjin are extremely rare, those born in the true fulfilled land are few. Hence, Master Genshin states that those born in the fulfilled Pure Land are extremely few; those born in the transformed Pure Land are many."
Notes on the Inscriptions of Sacred Scrolls
Shinjin [arises] through the Buddha's power, thus, is difficult, difficult! "
Zuiken
"Truly we know that the supreme, perfect fruit of enlightenment is not difficult to attain;
it is pure shinjin, true and real, that is indeed difficult to realize."
Passages on the Pure Land Way
"Great shinjin is rare, most excellent, true and wondrous, and pure. Why? Because the ocean of great shinjin is extremely difficult to enter, for it arises through the power of the Buddha; because the true land of bliss is extremely easy to go to, for one is born there immediately through the power of the Vow."
KGSS, page 227.
"To go is easy and yet no one is born there. To go is easy: When persons allow themselves to be carried by the power of the Primal Vow, they are certain to be born in the land that has been fulfilled through it; hence, it is easy going there. No one is born there: Because people of true and real shinjin are extremely rare, those born in the true fulfilled land are few. Hence, Master Genshin states that those born in the fulfilled Pure Land are extremely few; those born in the transformed Pure Land are many."
Notes on the Inscriptions of Sacred Scrolls
Saturday, October 1, 2016
Without your own interpretation
When you study the sacred text (Shinshu) as it is, without your own interpretation, shinjin is very easy. If you add in your thoughts or listen to a false teacher you will be getting nowhere and driven away from shinjin (false settling, mi-anjin). However, having a 'true' teacher (zenjishiki) is definitely a plus point.
Do not depend on Amida’s coming at the moment of death
'Do not expect the Buddha to come to welcome you when you die.
Namo Amida Butsu that signifies
"embracing and not forsaking"
is coming to welcome you at all times.'
~ Zuiken's Shinshu Dharmapada
Namo Amida Butsu that signifies
"embracing and not forsaking"
is coming to welcome you at all times.'
~ Zuiken's Shinshu Dharmapada
Our Shonin says, "There is nothing I can do about your fellow-practicers, who say that they await the moment of death. Those whose shinjin has become true and real – this being the benefit of the Vow – have been grasped, never to be abandoned; hence they do not depend on Amida’s coming at the moment of death. The person whose shinjin has NOT yet become settled awaits the moment of death in anticipation of Amida’s coming. "
~ Lamp for the Latter Ages, 18.
~ Lamp for the Latter Ages, 18.
When Amida has you in His embrace
When Amida has you in His embrace,
You ask,
"Do you need my shinjin or perhaps let me call you by the Name ten times or once?"
Zuizen Melvin
Shinjin Sho-in
Shinjin sho-in says it clearly that shinjin is the true cause of birth, nothing can be imparted.
What is shinjin? It's the mind that entrusts to "birth through the Vow-power." This is the mind that responds to or heeds the call of the great compassion of "Just as you are!", "I will take you there!", "definitely save you!" and "No worry!"
In our deep gratitude and joy over our settling of life-and-death matter by the Tathagata for us, we say the nembutsu of gratitude (shyomyo hoon). This nembutsu is not forced by self-power, it's the working of Amida Buddha. Our Shonin says, "Saying the Name is itself mindfulness; mindfulness is nembutsu; nembutsu is Namo Amida Butsu." So, what we say or hear, all return to the source, Namo Amida Butsu! All but the call of Amida Buddha.
An old poem sings,
"Though I hear and say Namo Amida Butsu
It's none other than the compassionate call of the Oyasama to us, "I take you there!"
"Though I hear and say Namo Amida Butsu
It's none other than the compassionate call of the Oyasama to us, "I take you there!"
Gassho
Zuizen Melvin
Zuizen Melvin
Come Straightaway!
Though we entrust (Namo) ourselves to the Tathagata (Amida Butsu), the fact is "Namo" is Amida's call, "Come straightaway!"
Therefore, we don't even exert an effort to entrust ourselves but "be saved as we are gratefully."
Gassho
Zuizen Melvin
Veneration to Those Virtuous Masters
To claim that Jodo Shinshu can only accommodate two masters, Shinran Shonin and Rennyo Shonin, forgetting, disdaining or even despising other masters from the direct lineage of the Shin school is not only a narrow-minded disposition but also an expression of ingratitude of what the Seven Masters have contributed in revealing and developing the Shin doctrine. Such a claim is a gigantic self-power pride which has totally forgotten about oneself being a hell destined bonbu and is blind to the Other-power, the Great Compassion. Jodo Shinshu is not a religion of Shinran or Rennyo, it's a religion of the Primal-vow Power, a religion arising from the Larger Sutra.
Zuiken says, "The Buddhist scriptures are difficult. It is Bodhisattva Nagarjuna and Bodhisattva Vasubandhu who disclosed to us the essence of the Larger Sutra on Amitayus (the Hongan of “If they should not be born there, I will not attain the perfect enlightenment”) ...... Bodhisattva Nagarjuna, Bodhisattva Vasubandhu and the rest of the seven masters propounded this teaching with one accord."
"People of the present age, both priests and laymen, should with one accord
Only accept in faith the teachings of those virtuous masters."
- Shoshinge
Please listen to the Buddha Dharma with a humble mind.
"Having acquired shinjin and anjin (mind at peace), with the feeling of peace of mind one tends to forget that hell is definite."
- Zuiken
"Regarding faith, we just feel its trustworthiness; the Buddha’s mind leaves room only for bowing our heads in gassho!"
- Zuiken
"If we conduct an uncompromising study, we will surprisingly discover that most of those who claim to be Shinshu followers, are in fact doing "auxiliary-mixed practices (based on self-centered efforts)" This is alarming. However, if we mention it a lot in this regard, they will not come again for the Dharma sermons. What a headache."
- Zuiken
"If we conduct an uncompromising study, we will surprisingly discover that most of those who claim to be Shinshu followers, are in fact doing "auxiliary-mixed practices (based on self-centered efforts)" This is alarming. However, if we mention it a lot in this regard, they will not come again for the Dharma sermons. What a headache."
- Zuiken
Gassho
Zuizen MelvinMonday, August 22, 2016
Jodo Shinshu's Essence
- The Sacred Name ---> Shinjin ---> shomyo ho-on (TRUE)
- The Sacred Name --- > nenbutsu ---> shomyo (FALSE)
Shomyo = say the Name
Shomyo ho-on = say the Name out of gratitude
Shomyo ho-on = say the Name out of gratitude
Adapted from Zuiken's writing _()_
About The Nenbutsu
Talking about the nenbutsu, there are three kinds:
(1) Nenbutsu based on the 19th Vow.
(2) Nenbutsu based on the 20th Vow.
(3) Nenbutsu based on the 18th Vow.
(1) Nenbutsu based on the 19th Vow.
(2) Nenbutsu based on the 20th Vow.
(3) Nenbutsu based on the 18th Vow.
1: To treat saying the Name as one of the practices to acrue merits for birth. The seekers depend on themselves practically as well as mentally.
2: To exclusively hold on to saying the Name as the way to seek birth and discard all other practices. The seeker depends on Amida in practical but mentally they are self-reliance.
3: To rely completely on the realization of the Practice and Faith of Amida Buddha manifested as "Namo Amida Butsu," which is calling to us nonstop "Come just as you are!" The seekers are content with the call, which is essentially Shinjin. Shinjin is the nenbutsu in itself. The seekers forget about themselves in the enfolding light of Amida. This is the nenbutsu preserved by Jodo Shinshu.
2: To exclusively hold on to saying the Name as the way to seek birth and discard all other practices. The seeker depends on Amida in practical but mentally they are self-reliance.
3: To rely completely on the realization of the Practice and Faith of Amida Buddha manifested as "Namo Amida Butsu," which is calling to us nonstop "Come just as you are!" The seekers are content with the call, which is essentially Shinjin. Shinjin is the nenbutsu in itself. The seekers forget about themselves in the enfolding light of Amida. This is the nenbutsu preserved by Jodo Shinshu.
Sunday, August 21, 2016
Hearing, that is, Entrusting
Mon soku shin; hearing, that is, entrusting.
The call of Amida Buddha of "Namo Amida Butsu" "to you" is reverberating in the ten quarters, arises from the 17th Vow. (Great Practice)
We realize shinjin through the 18th Vow, manifested in us as "having heard His Name, rejoice in faith". (Great Faith)
We burst out the nembutsu even once on realizing shinjin and this is a ho-on nembutsu, an expression of gratitude and also a praise given to the inconceivable Buddha wisdom being "unfathomable!" that I am emancipated "just as I am." How ungrateful I am!
Zuizen Melvin _()_
The Calling Voice
Nothing is more genuine than this calling voice of Namo Amida Butsu.
It rings in my heart like a bell.
That's simply Amida's enlightenment --- "Having heard His Name, rejoice in Faith!"
No shinjin outside the calling voice.
Zuizen Melvin _()_
It rings in my heart like a bell.
That's simply Amida's enlightenment --- "Having heard His Name, rejoice in Faith!"
No shinjin outside the calling voice.
Zuizen Melvin _()_
The 17th Vow and 18th Vow of Amida Buddha
The 17th Vow and 18th Vow of Amida Buddha are closely connected.
In the 17th Vow, Amida's Name is praised and spread. And from the 18th Vow of "Hearing His Name (from the 17th Vow), having joy in faith," Amida's Name is heard.
17th Vow = Namo Amida Butsu (Great Practice)
18th Vow = Namo Amida Butsu (Great Shinjin)
Ho-on Nembutsu that we say after realising shinjin is no different from the practice in 17th Vow = Namo Amida Butsu
Therefore, nothing is not accomplished by Amida Buddha.
Zuizen Melvin _()_
Zuizen Melvin _()_
The Dharma-door of the Larger Sutra is Our Reference
The Dharma-door of the Contemplation Sutra is taking the 18th Vow as "nashi junen" or "saying my Name perhaps even ten times" as the essence, which is "saying the nembutsu" or "repeating my Name" in our understanding.
The Dharma-door of the Larger Sutra, however, is taking the 18th Vow as "san-jin" or "threefold minds," with "shingyo" or "joyful faith" as the essence. This is the reference of our Shonin, the basis of Jodo Shinshu.
How then shall we view "naishi junen" or "naishi ichinen?" That's our expression of gratitude for the endowment of Shinjin, as in "... hear the Name, realize even one thought-moment of shinjin and joy, which is directed to them from Amida’s sincere mind.."
Zuizen Melvin _()_
Saturday, July 26, 2014
Why does Zuiken Sama Emphasize the Last Moment?
A couple of weeks ago I emailed Clement Tan to consult him on a topic pertaining to my religious practice.
The following are the correspondences between the two of us. I wish to share this to strengthen the religious practice or understanding among all brothers of the same faith.
.........................................................................................................................................
Dear Clement,
…
…
As you know I am translating the Real Pitch Darkness《真暗暗》, which I am almost done all, 2 more units to completion.
My question is, Zuiken sensei touched a lot on the conditions of the nembutsu persons at the point of death. However, we learn from Shinran Shonin that the moment at the point of death is not a factor contributing to our birth as long as shinjin is attained.
So, what is the intention of Zuiken sensei for emphasizing the issue on deathbed? Can you help this?
Gassho,
Melvin
..................................................................................................................................
Dear Melvin,
I was thinking about your question.
Yes, it is true that shinshu doesn't emphasise the last moment of death and doesn’t put any significance in the last moment.
In the Pitch Darkenss, the message is that a person of true shinjin will be grasped by Amida's primal vow might likely also experience the moment of darkness as that is the point when one's past karma will arise. However most if not all people (even people who use ego-centric based practices based on their own efforts and merits) will experience this helplessness and total dismal dispair.
For a true shinshu follower, even if he experiences this total darkness, it can be understood that this is Amida's working for us to realise our true colours (eg. like a submarine descending into the deepest ocean) and how helpless we are. This is related to the parable of the two rivers and the white path.
I don't think Zuiken sensei had the intention of wanting us to "hope for a blessed last moment". Instead, what he wanted us to know is that the last moments will be most likely to be "dark and dismal"
Regards,
Clement
...............................................................................................................................
Dear Clement,
Thanks for the email and your effort for enlightening me on this topic.
I actually do not think that Sensei is trying to be contradicting for this last moment issue. I was thinking about it for the couple of last two days. Yesterday due to having tea before hitting the bed, I did not sleep quite well. I wakened during the midnight and heard some faraway dogs barking. The noises made my heart beating very fast and this was annoying. I tried to think of Sensei's quotes at that moment and regarded that as my last moment which was agitating. Somehow I found that it was barely possible to think of any, which signified what Sensei said that at the moment of death, whatever we had learnt are of no use and all will be gone. Then I tried again and again until I thought of some but blurry. The fright did not fade away either when my doing this. I then smiled and thought that Amida will just save me..and I fell back to sleep again.
From the experience, I saw that I am exerting self-power, subconsciously. I believe that I have not made enough of "hearing". And, I need work harder for the "hearing" part. This is essential.
For why Sensei emphasized so much at the moment of death I think largely because he wanted us to realize the reality at that moment and our faith has to be determined and genuine, or else we would be easily swept away by the darkness into the real darkness. Faith or shinjin is essential.
Thanks again and deeply gassho,
Me
The following are the correspondences between the two of us. I wish to share this to strengthen the religious practice or understanding among all brothers of the same faith.
.........................................................................................................................................
Dear Clement,
…
…
As you know I am translating the Real Pitch Darkness《真暗暗》, which I am almost done all, 2 more units to completion.
My question is, Zuiken sensei touched a lot on the conditions of the nembutsu persons at the point of death. However, we learn from Shinran Shonin that the moment at the point of death is not a factor contributing to our birth as long as shinjin is attained.
So, what is the intention of Zuiken sensei for emphasizing the issue on deathbed? Can you help this?
Gassho,
Melvin
..................................................................................................................................
Dear Melvin,
I was thinking about your question.
Yes, it is true that shinshu doesn't emphasise the last moment of death and doesn’t put any significance in the last moment.
In the Pitch Darkenss, the message is that a person of true shinjin will be grasped by Amida's primal vow might likely also experience the moment of darkness as that is the point when one's past karma will arise. However most if not all people (even people who use ego-centric based practices based on their own efforts and merits) will experience this helplessness and total dismal dispair.
For a true shinshu follower, even if he experiences this total darkness, it can be understood that this is Amida's working for us to realise our true colours (eg. like a submarine descending into the deepest ocean) and how helpless we are. This is related to the parable of the two rivers and the white path.
I don't think Zuiken sensei had the intention of wanting us to "hope for a blessed last moment". Instead, what he wanted us to know is that the last moments will be most likely to be "dark and dismal"
Regards,
Clement
...............................................................................................................................
Dear Clement,
Thanks for the email and your effort for enlightening me on this topic.
I actually do not think that Sensei is trying to be contradicting for this last moment issue. I was thinking about it for the couple of last two days. Yesterday due to having tea before hitting the bed, I did not sleep quite well. I wakened during the midnight and heard some faraway dogs barking. The noises made my heart beating very fast and this was annoying. I tried to think of Sensei's quotes at that moment and regarded that as my last moment which was agitating. Somehow I found that it was barely possible to think of any, which signified what Sensei said that at the moment of death, whatever we had learnt are of no use and all will be gone. Then I tried again and again until I thought of some but blurry. The fright did not fade away either when my doing this. I then smiled and thought that Amida will just save me..and I fell back to sleep again.
From the experience, I saw that I am exerting self-power, subconsciously. I believe that I have not made enough of "hearing". And, I need work harder for the "hearing" part. This is essential.
For why Sensei emphasized so much at the moment of death I think largely because he wanted us to realize the reality at that moment and our faith has to be determined and genuine, or else we would be easily swept away by the darkness into the real darkness. Faith or shinjin is essential.
Thanks again and deeply gassho,
Me
Saturday, April 6, 2013
Notice
Dear Dharma brothers,
I wish to make a note that from now on, I may ask Mr Gabriel Schelaefer's aid in editing or proofreading my translation on condition that Rev George Gantenby is too occupied. I have already asked his permission for this and I have obtained his greenlight! We will attest that Rev Zuiken's translations always keep to his original flavour without entwining our personal views.
I was impressed and fully agree with Gabriel Schelaefer's words in one of his emails to me, as follows:
May you all give support to this blog as a way to support the true Dharma.
Humbly Gassho,
Melvin
I wish to make a note that from now on, I may ask Mr Gabriel Schelaefer's aid in editing or proofreading my translation on condition that Rev George Gantenby is too occupied. I have already asked his permission for this and I have obtained his greenlight! We will attest that Rev Zuiken's translations always keep to his original flavour without entwining our personal views.
I was impressed and fully agree with Gabriel Schelaefer's words in one of his emails to me, as follows:
I believe that we must all make every effort to keep our writing and speech on the Dharma free from the defilement of personal opinions, arbitrary views, and non-buddhist philosophies. Like clear glass, which only succeeds in transmitting light when it is completely transparent, we must be self-effacing in our presentation of the Dharma, realizing that we can only point the way to Amida Buddha. Our Founder always directed the way to the Primal Vow, and praised the masters of the Pure Land Way who preceded him for doing likewise. For this reason, I personally only follow faithful teachers, such as Rev. Gatenby in Australia, Rev. Dr. Kobai in Japan, or Shaku Josho in Romania, who seek to preserve and transmit the pure teaching of our Dharma masters without incorporating erroneous views.
May you all give support to this blog as a way to support the true Dharma.
Humbly Gassho,
Melvin
Tuesday, January 10, 2012
Dharma Words at Yokawa 横川法语
By Genshin
translated by Hisao Inagaki
It
is a great joy for us sentient beings to escape from the three evil realms and
be born as humans. Even if our status in society is low, could it be worse than
the state of animals? Even if we are born in a poor family, we are in a far
better condition than hungry spirits. Even if our wishes are not fulfilled, our
suffering cannot be compared with tortures of hell. We should not sorrow over
unhappiness in this life; we should consider our lower social position as an
incentive to seek Enlightenment. For this reason, we should rejoice at having
been born as humans.
Delusion
is the nature of ordinary beings. Apart from delusion, there is no mind in us.
If we recite the Nembutsu while resigned to the fact that we are to remain
ordinary beings full of delusion until death, we shall be received in welcome
by Amida; then, as soon as we mount the lotus seat, our mind of delusion will
be turned into that of Enlightenment. The Nembutsu that is uttered with the
mind of delusion is like a lotus flower unstained by the muddy water. There
should not be any doubt as to our attainment of birth.
We
should not be concerned about our delusion, but reflecting on the shallowness
of our mind of faith, continually
recite the Name in earnest.
源信大师 作
离三恶道 生於人间 应大庆喜
translated by Hisao Inagaki
It
is a great joy for us sentient beings to escape from the three evil realms and
be born as humans. Even if our status in society is low, could it be worse than
the state of animals? Even if we are born in a poor family, we are in a far
better condition than hungry spirits. Even if our wishes are not fulfilled, our
suffering cannot be compared with tortures of hell. We should not sorrow over
unhappiness in this life; we should consider our lower social position as an
incentive to seek Enlightenment. For this reason, we should rejoice at having
been born as humans.
Delusion
is the nature of ordinary beings. Apart from delusion, there is no mind in us.
If we recite the Nembutsu while resigned to the fact that we are to remain
ordinary beings full of delusion until death, we shall be received in welcome
by Amida; then, as soon as we mount the lotus seat, our mind of delusion will
be turned into that of Enlightenment. The Nembutsu that is uttered with the
mind of delusion is like a lotus flower unstained by the muddy water. There
should not be any doubt as to our attainment of birth.
We
should not be concerned about our delusion, but reflecting on the shallowness
of our mind of faith, continually
recite the Name in earnest.
源信大师 作
离三恶道 生於人间 应大庆喜
源信大师 作
离三恶道 生於人间 应大庆喜
自身虽贱 不劣於畜牲
吾家虽贫 犹胜於饿鬼
事虽不如人意 难比地狱之苦
世间难住多忧 即是忻厌之示谕
身虽卑贱不贵 更是菩提之引导
故生人间 应该庆喜
信心虽浅 本愿深故 任凭必往生
念佛虽倦 功德大故 称念定来迎
故遇本愿 更应庆喜
妄念原是 凡夫本体 妄念之外 别无心也
直至临终 犹是一向 妄念凡夫 知此念佛
即蒙来迎 乘莲台时 能翻妄念 成为觉心
从妄念中 所出念佛 犹如莲华 不染污泥
决定往生 不可有疑
莫厌妄念多 应叹信心浅
故以深信心 常称弥陀号
Wednesday, December 21, 2011
The Sound of Ocean Waves of the Primal Vow 《本愿海涛音》
Hi dharma friends,
From now on, I will be working on another book of Zuiken Sensei, namely The Sound of Ocean Waves of the Primal Vow 《本愿海涛音》. This book is a compilation of short passages that appear in the preface of the Horai Magazine. These passages to me are inspirational and profound. More like the Shinshu Dharma-Pada of Zuiken Sensei, these short passages serve as a good source of our Hearing-Shinjin (闻信). I have never bored of reading this book. Every time you read it you are like experiencing a new life. It helps clear our channels of faith. Sensei always wanted us to 'forget about yourself and your heads' and 'adore Amida Buddha - the unspeakable dharma!'.
But, bear with me for the translation, I need time and 'mood' to churn those passages out. Thanks for your patience too.
Namu Amida Butsu!
Sincerely in gassho,
Melvin
From now on, I will be working on another book of Zuiken Sensei, namely The Sound of Ocean Waves of the Primal Vow 《本愿海涛音》. This book is a compilation of short passages that appear in the preface of the Horai Magazine. These passages to me are inspirational and profound. More like the Shinshu Dharma-Pada of Zuiken Sensei, these short passages serve as a good source of our Hearing-Shinjin (闻信). I have never bored of reading this book. Every time you read it you are like experiencing a new life. It helps clear our channels of faith. Sensei always wanted us to 'forget about yourself and your heads' and 'adore Amida Buddha - the unspeakable dharma!'.
But, bear with me for the translation, I need time and 'mood' to churn those passages out. Thanks for your patience too.
Namu Amida Butsu!
Sincerely in gassho,
Melvin
Sunday, August 28, 2011
My sincere apology
Namuamidabutsu! My apology to whoever that follow my posts so far for the translation of Zuiken's work. I have been busy with work and deadlines recently. I will continue to translate Zuiken's work when I have time. Thanks for reading my posts and being supportive. I hope all who read my posts here will sooner or later rejoice in the faith of Amida.
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