Extremism, Amida, and Harmony

Buddhism envisions a transformation or sense of liberation in the way people feel themselves and the world around them. We feel lonely, or separate, locked up in our skin, and alienated from the world. But in Buddhism, one is supposed to realize they do not have a separate self, or fixed self, or ego. When people think they have a permanent and eternal self, Buddha taught the other extreme doctrine, there is no fixed self or ego. But there is always The Middle Way.

Buddhism frowns on ignorance. Ignorance is similar to delusion but with subtle differences.In order to find the difference between delusion and ignorance i will first provide a definition for ‘delusion’.

Delusion is the erroneous view of human beings. Comparing this definition with ‘ignorance’ in the buddhist context,delusion is a view based on ignorance. Delusion is similar to wrong view and ignorance is the not knowing itself.

Today’s politics is caught in extremism. The Left and Right are entrenched in narcissism, stupidity (using stupid inane phrases.) Hate, and greed on the Right, Conceit and hostility on the left. Politicians do not practice the wisdom and compassion to enact policies with out expedience and convenience.

We have to understand the fundamentals of Buddhism. Because in Buddhism every living beings is equal. Therefore, you are equally as precious as any one of different races. Buddhism also sustains, not only equality, but treating everyone and everything with kindness and compassion. Above all, people are human beings needed to experience human life.

In our minds, the Amida Buddha tells us, that the intolerance and lack of compassion in the Trump administration causes pains and suffering to many. His administration emraces greed, hate, and ignorance make him the least qualified of the Presidents.
Trump embraces the Saha World.

The extremist mind is is dizzy one with no peace and harmony that settles the mind into one of wisdom compassion and peace. The extremist mind is angry, delusional, reactionary, the cause of pain and suffering. The extremist mind is like that of a wild elephant on a rampage.

Namo Amida Butsu and the Wisdom and Compassion of the Buddha resolves in our minds the right path. Right Mindfulness, away from the attached mind, gives freedom of the mind to act properly. Also, to do the things that are correct and just (justice).

Each human being exists within the context of interrelationships that include other human beings, all living beings and the natural world. In other words, each person is sustained by the interdependent web of life. By awakening to this principle we are able to expand instinctive self-love into an altruistic love for others; we are able to nurture the spirit of tolerance and empathy for others.

It is, after all, individual human beings who alone can work toward the realization of the grand goals of world peace and the prosperity of human society. The dimension of social peace, or peace in the world of humankind, People must realize their interrelatedness and stop the bitterness, resentment, and disharmony of the past.

The human race is not quite human at times and the struggles of ordinary people have no value in governments or extremists. At the same time, it also means a compassionate way of life, of being ready to make those efforts required to ensure that the citizens of developing countries can have their basic needs fulfilled. In connection with human rights, we recognize the existence of the supreme life-condition that of Buddha nature of all people, and therefore insist that all members of the human family are without distinction capable of manifesting that condition of unlimited wisdom and compassion. Buddhism’s unique contribution to the resolution of culturally based conflicts is related to the teaching of “dependent origination”

In resolving the global challenges confronting humanity, political, economic and scientific measures must be pursued together with a transformation of human consciousness. We should establish a lifestyle of conserving energy, recycling resources and pursuing spiritual values. Our overarching goal should be to cultivate a shared awareness of our common humanity and of solidarity with the living organism that is Earth. As we move toward that awareness, we must develop the wisdom to properly direct toward beneficial ends of the life sciences, including the burgeoning field of genetic engineering. In this, I feel that the outlook of the world’s religious and ethical traditions can and must make an important contribution.

The mind of harmony and equality resides in Nembutsu and receiving the merit of Amida’s wisdom and compassion to transform the world.

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Does Humor Belong in Buddhism?

Of course! Finding Joy and living life is healthy. Laughter s the best medicine at times. Life maybe suffering, yet the medicine of the Buddha Dharma remind us returns us to a better state of being.

Fun and laughter are also central to the story of Maitreya, A future Buddha, as taught in Mahayana literature. When Buddhism first entered China, several transformations of the Indian teachings took place and one of these changes concerned the role of Maitreya. Maitreya became Mi-Lo-Fu, the Laughing Buddha. In Buddhist art he is often portrayed as a lovable, pot-bellied, figure with jovial features. In Japan he became known as Hotei, and his image can now be found in souvenir shops almost anywhere. Even those who know nothing of Buddhist mythology and folklore may believe that gently rubbing his belly can bring good luck.

With the image of the Laughing Buddha as my point of departure, I would like to explore the part that humor can play in living the spiritual life. I am going to suggest that humor can, in the context of spiritual practice, be used as a kind of upaya, a skillful means, to help us towards enlightenment. Joy and laughter provide us with a wonderful opportunity to challenge the assumed sovereignty of the ego.

From a Buddhist point of view, what we call our sense of ‘ego’ is a social fiction, a fabrication of the mind that is continually reinforced by society and its systems. When we observe ‘it’ closely we soon discover that the ego is actually quite selective and can never be a true reflection of our total conscious experience. Another way of understanding this is to see the ego as a mental engine, a collage of acceptable views, opinions, thoughts and feelings. On careful reflection (through the practice of meditation), what we refer to as ‘I’ or ‘me’ turns out to be nothing more than an imaginary apex of control around which all our thoughts, words and deeds revolve. The aim of Buddhist practice in general, and of methods of meditation in particular, is to help us realize that, in reality, we can open ourselves to life without this illusion of being outside of everything.

I have been involved with Buddhist over 30 and I always run into deeply serious people who take themselves too seriously. Me and a friends would spend time laughing and lampooning some people we would meet. The humor would have meant we would have been fined by the FCC if we where on the radio.

Peter McGraw Phd says:

“Humor appears to help people’s psychological and physical well-being – for example, helping folks cope with stress and adversity. Humor even seems to help people grieve:

I believe they are relevant to the assumption that a Buddhism will have psychological benefits for those who embrace it. This article therefore provides a review of empirical studies of the psychological benefits of humor in order to answer the question whether a belief that embraces humor is likely to have psychological benefits and, if so, what these might be.

Tom Robbins: “Humor has done more for anyone then any Religion.”

Not completely true, but I see what he means. While some religions have scary lessons, Buddhism doesn’t use fear to motivate people. Buddhism is about liberation of the mind.

“Thousands of candles can be lighted from a single candle, and the life of the candle will not be shortened. Happiness never decreases by being shared.

We are shaped by our thoughts; we become what we think.
When the mind is pure, joy follows like a shadow that never leaves.”
The Dharmapada

There are two kinds of happiness, mental happiness and outer happiness. Outer happiness comes through meeting with an external object, and is transitory. Mental happiness comes about through the Nembutsu and positive thought, it is stable and does suffering. One cannot be happy if one does not have mental happiness, no matter how abundant the external sources of outer happiness are, but if one is truly happy in ones mind, then one can unaffected by outer problems.

Of Course the is Sulhavati “The Happy Land” Also, Land of Bliss. Bliss can should contain much laughter.

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Buddhism Is Not New Age

The New Age Movement (NAM) is not in itself a religion. There is no centralized leadership or formal organization, and New Age practitioners (sometimes called New Agers) are not required to hold any particular creedal or doctrinal beliefs.1

Rather, the NAM is comprised of groups and individuals who share a similar life philosophy or worldview. Generally focused on personal spiritual transformation, New Agers endeavor to usher into the world a new era of harmony and enlightenment.
The New Age attempts to create “a worldview that includes both science and spirituality”, while Hess noted how New Agers have “a penchant for bringing together the technical and the spiritual, the scientific and the religious”.Although New Agers typically reject rationalism, the scientific method, and the academic establishment, they employ terminology and concepts borrowed from science and particularly from the New Physics.

The occult knowledge is an aggregate of learnings going back to our ancient past. Its purpose has been to show people ways to liberate their soul. To accomplish this, a seeker needs to first clear their perception that’s been occluded by falsity and lies.

The New Age entertains itself with misconceptions, as Buddha is God, and contrived and convoluted views of the world. Often very elitist, and uncaring of human suffering and ethics. They frequently choose animal suffering as their platform.

Also, they believe New Age is a psychology and erroneous views as Positive attraction.

Instead of becoming our own saviors, we are still waiting for one to arrive. This is the same thing the narcissist does to us by putting us in the trance called ‘future faking.’

Shinran said that it is sad in these times people are still looking for auspicious signs.

There is always and excuse for why this stuff doesn’t work. Like Astrology chart is not always accurate. Sometimes it takes time for the stars to work. May we are not winning the lottery because our Pyramid we put the ticket under is not pointing due north in an exact manner.

Psychology todaysays: In a sense, New Age gurus are akin to postmodernists within academia (see my earlier Psychology Today on the faux-intellectualism of postmodernism). They dispense meaningless drivel that masquerades as profound truths whilst in reality it is a mere exercise in obscurantism. Watch how I can easily become a New Age guru. Given my scientific work in evolutionary psychology and my Middle Eastern background, I am an evolutionary quantum hakim (EQH) and as such I channel cosmic energy using the EQH frequency. Because of my ability to tap into this ancient vibrational field, I have received the following three universal truths:

1) Compassionate intentional is the illumination of the cosmic soul.

2) The transfiguration of cosmic consciousness is the astral oneness.

3) Harmonic convergence is the quantum energy of biofeedback singularity.

The prescription for being a New Age guru is the following: 1) Create verbiage that appears profound but that is otherwise meaningless. People will attribute their inability to understand your sentences to their own failings rather than to your charlatanism; 2) Be charismatic and self-confident in your delivery, and perhaps deceive yourself as to the veracity of your words.

Gad Saad Phd

Not all New Agers are bad, they want something good and some are good people. But they believe in things that distract away from reality. On the other hand New Agers are narcissistic because they want to be special, the Universe is about them. They come off as “know it all’s” with all the answers and believe the the Cosmos pours divine knowledge into their heads.

The New Ager is also very materialistic. There are so many items and books to buy. Clothes, knickknacks, dream catchers, amulets, talismans, and much more.

The James Randi Educational Foundation (JREF) offered a prize of US$1,000,000 to anyone able to demonstrate a supernatural ability under scientific testing criteria agreed to by both sides. Based on the paranormal challenges of John Nevil Maskelyne and Houdini, the foundation began in 1996, when Randi put up $1,000 of his own money payable to anyone who could provide objective proof of the paranormal. The prize money grew to $1,000,000, and had formal published rules. No one progressed past the preliminary test, which was set up with parameters agreed to by both Randi and the applicant.

Even today no one has won or even came close to winning the Jackpot.

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The Final Dharma:Mappo

The three part Dharma periods include, True Dharma, when the Buddha’s Dharma is correctly practiced and people correctly, obtain enlightenment.
Them, there is the age of Counterfeit Dharma, Where very few could obtain Enlightenment.
Then there is the final Dharma, Mappo, where only the teachings remain, when no seems to be Enlightened and there is no Buddha in the world.
The Buddha, Gautama Sidartha saw the age of Mappo in the world and prepared the Pure Land teachings in preparation for the Dharma ending age.
The Final Dharma is characterized the Five Defilement s. Anger, greed, hate, killing, and stealing.
Tao Cho refused to acknowledge this as mere historical events. It is as the end of time in our own religious experiences and awakening. This allows all beings to realize their fundamental ignorance. Tao Cho and thought that say the vows and entrusting ourselves to move away from our ego centeredness to out entrusting in the Nembutsu to move toward Shinjin and be saved. The Mahayana insists on observance of precepts, adherence to meditative practices, and the cultivation of wisdom. Although Tao Cho was proclaiming a new path suited for the age of mappo, still advocated the use of traditional practices.
Honnen opened the door for Men and Women, Noble and lower class to embrace Buddhist teachings. This ended discrimination of certain groups. He also expressed the primary concern for compassion of all people, the ultimate manifestation of true compassion. This was the primal concern of Amida’s Primal Vow.
Fundamentally Buddhist history became witness to the truth had been seen by The Buddha and the Pure Land Sutra’s he taught.
Shinran Shonin, pushed this sense in history more radically into the existential realization of the human condition. He saw the particular evils of the human condition revealing the very ground of self existence.
He saw them evils manifest in the humane condition in a variety of ways.
The realization of samsara and existences in the Saha world. He had seen the profound Karmic Evil is not final, but the deeper and wider forms still working in Amida’s primal vow. This delivers the suffering of all beings who embrace the mind of faith experiencing existing realities of how the world really works.
For Shinran knew this was not a particular point in history but a fundamental reality in life. It is a he fundamental reality in life.
Taking place in past, present, and future.

In the Shozomatsu Wasan, it states:

Through out the three periods of True, counterfeit, and Final Dharma
Amida’s vows has been spread.
In the world at the end of the Counterfeit Dharma in the final dharma age,
All good acts enter in the palace of the Dragon.

It is true that not everyone is ready for Buddhism yet. But to say that therefore we should teach a religion that is false but easily understandable just so that everyone can practice it is not ridiculous. Namo Amida Buddha, Namo Amida Butsu, the nembutsu is for everyone.
Buddhism aims at the truth and if not everyone has the capacity to understand it yet, they perhaps will be ready for it in a life of true faith. However, there are many who, with just the right words or encouragement, are able to increase their understanding. And it is for this reason that Buddhists gently and quietly strive to share the insights of Buddhism with others. The Buddha taught us out of compassion and we teach others out of compassion.
We usually see altruism, concern for others before oneself, as being the opposite of selfishness, concern for oneself before others. Buddhism does not see it as either one or the other but rather as a blending of the two. Genuine self-concern will gradually mature into concern for others as one sees that others are really the same as oneself. This is genuine compassion and it is the most wonderful attribute in the glow of the Buddha’s teaching.
As it is, “Wisdom with out compassion is dangerous, compassion with out wisdom is reckless? The Amida Buddha manifests the the equality and harmony of both wisdom and compassion and the Buddha mind is void because the Buddha does not dwell in the element of extremes.

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MAPPO: A Understanding

I am going to attempt to explain Mappo, as I understand the way Honen described it in the Senjaku. MAPPO has nothing to do with time periods in real time world issue. Shinran stated that MAPPO is more of a person experience.

Let us look at the four elements of Mappo:

1. Meitreya Buddha and Tasita Heaven. Maitreya (Sanskrit), Metteyya (Pali), is regarded as a future Buddha of this world in Buddhist eschatology. In some Buddhist literature, such as the Amitabha Sutra and the Lotus Sutra, he is referred to as Ajita. He is the future Buddha to appear in this world.
In the Larger Suthavati Sutra it says, “before one enters the Pure Land one come face to face with Buddha”
Since the Bodhisattva is the future Buddha, the face to face is our enlightenment, our Buddha project of our enlightenment that is about to be realized.
Will lose their doubts, and the torrents of their cravings will be cut off: free from all misery they will manage to cross the ocean of becoming; and, as a result of Maitreya’s teachings, they will lead a awakening.

Losing our doubts, Shinjin-True Faith. In Mahayana Buddhism, Buddhas preside over pure lands, such as Amitābha over Sukhavati. Once Maitreya becomes a buddha, he will rule over the Ketumati pure land, an earthly paradise.

B. Pure Land Buddhism in China and Japan believe we are now in this latter age of “degenerate Dharma”. Pure Land followers therefore attempt to attain rebirth into the pure land of Amitābha, where they can practice the Dharma more readily. Semblence Dharma, degenerate Age, does not refer to a time period. when a person exhausts their Dharma Practice, and realize that their path is not what they venture, the difficult paths previous, one realizes the path toward Shinjin, and the Nembustu becomes the true and real way to the Pure Land. Sundry Practices are abandoned in ones life to realize, the way.

C. The Lights of Amidas mind becomes one. The awakening of faith emanates various lights of the Amida mind in the ten directions, even the mind of Wisdom and Compassion become one in the mind of True Faith. The oneness is the light of the Buddha Mind as it has reached enlightenment. All Pure Lands and Dharmas are a process of Merit transference completed in the Karmic Nature of our Buddha Store House of True Buddha Dharma obtaining the True Buddha Mind.

D. Abandoninging Sundry and provisional practice for the true practice of Nembutsu. The Path of Sages (Jeriki) for The Average person cannot be obtained, thusly the average person, as a Buddhist practitioner fund the Path of Nembutsu. (Teriki)

From The Larger Sukhavati Sutra: Those Bodhisattvas, O Ajita, who, living in other Buddha countries, entertain doubt about being born in the world Sukhavati, and with that thought amass a stock of merit, for them there is the dwelling within the calyx. Those, on the contrary, who are filled with faith, and being free from doubt, amass a stock of merit in order to be born in the world Sukhavati, and conceive, believe, and trust in the perfect knowledge of the blessed Buddhas, they, being born miraculously, appear sitting cross-legged in the flowers of the lotus. And those noble-minded Bodhisattvas,

From the Larger Sutrahavti Sutra: ‘Thus, O Ajita, it is with those Bodhisattvas who, having fallen into doubt, amass a stock of merit, but doubt the knowledge of Buddha. They are born in that world Sukhavati, through the hearing of Buddha’s name, and through the serenity of thought only; they do not, however, appear sitting cross-legged in the flowers of the lotus, being born miraculously, but dwell only in the calyx of the lotus-flowers.

From The Smaller Sukhavati Sutra: ‘Then again all beings. O Sariputra, ought to make fervent prayer for that Buddha country and Why? Because they come together there with such excellent men. Beings are not born in that Buddha country of the Tathagata Amitayus as a reward and result of good works performed in this present life.

From The Smaller Sukhavati Sutra: ‘This is even for me, O Sariputra, an extremely difficult work that, having obtained the transcendent true knowledge in this world Saha, I taught the Law which all the world is reluctant to accept, during the corruption of mankind, of belief, of passion, of life, and of this present kalpa.

In a historic age where people themselves chooses to remain ignorant, it is possible to change ourselves with the Nambutsu Practice.

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Illuminating The Amida Mind

One thing we can say about Amida Buddha, is the attainment of Buddha mind through faith alone. Faith is not blind faith but faith of mind. The truly established state of mind when true faith establishes it self in the mind of attainment in the state of non retrogression that we are truly assured rebirth in the Pure Land.

Buddha Mind is obtaining the Amida ideal. The Amida ideal is Bodhi Mind, and Bodhi Mind is Buddha Mind, Buddha Mind is the attainment of enlightenments. In Buddha mind we realize the realm of true suchness. True suchness is the everyday reality realized by attainment and a Buddha gains the view and knowledge of this state.

From the idea of the luminous mind emerged the idea that the awakened mind is the pure mind, undefiled mind. In the tathagatagarbha-sutras it is this pure consciousness that is regarded to be the seed from which Buddhahood germinates and grows.

When this intrinsically pure consciousness came to be regarded as an element capable of blossoming into Buddhahood, there was the “embryo (garbha) of the Tathagata (Buddha)”

The light of the Buddha mind is not one mind, but the various luminous lights of various and many pure lands. The early Buddha-nature concept as expressed in the seminal ‘tathagatagarbha sutra’ named the Nirvana Sutra. All in One, One in All. The All melts into a single whole. There are no divisions in the totality of reality
the Avataṃsaka Sūtra was the next step in the development of the Buddha-Nature thought after the concept of the luminous mind: Where it is taught that the Buddha’s divine knowledge pervades sentient beings, and that its representation in an individual being is the substratum consciousness. tathagatagarbha is none but Thusness or the Buddha Nature, and is the originally untainted, unstained, dust free pure mind which lies and exists in, the mind of greed and anger of all beings. This reveals a Buddha Body that exists in a state of bondage. Attaining Pure Land liberates us from our past selves of evil karma to the spotless, pure mind of the Buddha.
Dharmadhatu is eminates with dharmakaya, which is endowed with dharmadhatu wisdom. This is a brief but very profound statement, because “dharmadhatu” also refers to sugata-garbha or Buddha nature. Buddha nature is all-encompassing. This Buddha nature is present just as the shining moon is present in the sky. It is indivisible from the three vajras [i.e. the Buddha’s Body, Speech and Mind] of the awakened state, which is eternal. The true nature of this mind is beyond conception, yet it is present in every object. The true nature is always there, but due to our temporary obscurations we do not recognize it. The primordial nature is beyond conceptions; it cannot be explained cannot be encompassed by words. Although you can say it is clarity and vastness, you cannot see it or touch it; it is beyond expression. This is the nature of the unenlightened mind, the mind of non-attainment cannot grasp or process this.
Madhyamika process is which enables sentient beings to become Buddhas’ must be the very factor that enables the minds of sentient beings to change into the minds of Buddhas. That which enables things to change is their simple absence of inherent existence, their emptiness. Thus the tathagatagarbha becomes emptiness itself, but specifically emptiness. The emptiness becomes fullness when true faith, Shinjin, emerges, and activates and illuminates the reality in life and attainment of true Buddha Mind, The Mind of Amitayus, and the Amitabha. The infinite life and light expressing perfection of wisdom and compassion unifying the elements of the lights of the Buddha Mind all the Pure land are separate but one because they emit from the same source, though the lights shine as if beamed through the facets of a diamond, there is one diamond and the lights are of the same source illuminate in multitudes or dharma realms. The True Buddha mind is beyond comprehension of those who have not obtained Buddha Attainment through Shinjin.
The Mind of Great Compassion as their substance. Because of living beings, they develop Great Compassion. From Great Compassion the Bodhi Mind is born; and because of the Bodhi Mind, they accomplish Supreme, Perfect Enlightenment.
Also, the Mind of Wisdom is born, thusly ultimately balancing the True Buddha Mind, The Amida Buddha Mind as store house of knowledge and mindfulness of the Buddha Body of opening the Dharma door to the store house of Buddha knowledge. This equalizes and harmonizes the levelness of the True Buddha Mind that is transferred from the merit of Amida Buddha. The Madymika working is like a jewelry store of vast Gems of multi facets in which the light of dharma and realms beam through in allowing the realization of Buddha Pure Lands and consciousness of these Dharma realms and Pure Lands and Pure Land of Amida Buddha.

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Are We Evil?

Yuien Bo asked Shinran if he had seen any Religious people in the room. Shinran replied, he did not even see one. In he path of Sages we see people in robes and ministering full time.

In the world of average people, we wouldn’t know who a Sage is. But are we evil? Let us look at it this way. In Christianity a Minster would say to you, that you are blessed and good with god. Yet another would see you as an evil sinner and must be blessed by God to absolve your sins. You are a sinner.

On a Jodo Shin Shu basis, one is no judged, but it is acknowledged that we are not Buddha’s yet and we live an average life. In Sutras it says in order to know Nirvana on must learn Samsara. How would one know Nirvana if we do not know Samsara?

Towards the end of his life, Sigmund Freud became largely disenchanted with the human species and considered us one of the worst types of animals.

Thomas Hobbes had a similarly pessimistic view of humanity and famously wrote that the life of man in his natural state is “solitary, poor, nasty, brutish, and short.” Essentially, he believed all men were equally capable of killing, and when two people want the same thing the inevitable outcome is war. In his mind, government and civil society were the only ways to curb the brutishness, yet he admitted even governments and the elite were full of corruption.

Taoist Yang Chu, like Rennyo and Shinran, Acknowledge In Suffering and transience One hundred years is the limit of a long life. Not one in a thousand ever attains it. Suppose there is one such person. Infancy and feeble old age take almost half of his time. Rest during sleep at night and what is wasted during the waking hours in the daytime take almost half of that. Pain and sickness, sorrow and suffering, death (of relatives) and worry and fear take almost half of the rest. In the ten and some years that is left, I settled in my mind, there is not one moment in which we can be happy and at ease without worry. This being the case, what is life for? What pleasure is there? For beauty and abundance, that is all. For music and sex, that is all. But the desire for beauty and abundance cannot always be satisfied, and music and sex cannot always be enjoyed. Besides, we are prohibited by punishment and exhorted by rewards, pushed by fame and checked by law. We busily strive for the empty praise which is only temporary, and seek extra glory that would come after death. Being alone ourselves, we pay great care to what our ears hear and what our eyes see, and are much concerned with what is right or wrong for our bodies and minds. Thus we lose the great happiness of the present and cannot give ourselves free rein for a single moment. What is the difference between that and many chains and double prisons?

Proverbs 28:13 tells us,

“He who covers his transgressions will not prosper, but whoever confesses and forsakes them will obtain mercy.”

We all try and become religious people and we wish to be betters people. I have been to self powered temples where people would not be so kind and the lead minister was a bit narcissistic, yet people thought they where Buddha’s.

Shinran said: We are filled with all manner of greed, anger, perversity, deceit, wickedness, and cunning, and it is difficult to put an end to our evil nature. … In the Nembutsu teaching of Shinran Shonin, we begin by recognizing the light of Amida Buddha that continually shines into our hearts and minds, showing us that our path to The Pure Land

Since we are not born Buddha’s, we lose our Original Nature. Some of us have well disciplined life but how many of us are perfect? There is no such thing as pre-Nirvana. But also, this is called the Land of Recompense, where we retrieve our original stainless Nature.

We truly strive to be good people and we embrace our values with imperfect vigor. But we are human. As the saying goes, hard is it to born into human life, now we are living it.

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