No, this is a part where he was explaining how mind-perception works
Of which one? Anyway, for example, being more focused and seeing things clearly for sure, not being bothered too much about things (although it always depends of course) However none of these practices exist for the sake of immediate results, their just consequential and transient too
I practice shikantaza and nembutsu, and throughout the day, I mentally recite in my mind whenever I remember it. I’ve found that these two practices are complementary, which is also a widely practiced combination in mainland Buddhism. Nembutsu plays a role in connecting with the Pure Land of Amitabha and my own Buddha Nature at the same time. Shikantaza, on the other hand, embodies realization itself and, in a more Chan/Zen sense, the here and now Satori (practice of no-practice).
You may wonder why I practice both the Pure Land and Chan. The answer is that Chan points to our inherent nature, but it doesn’t mean that after truly realizing emptiness we instantly attain the same level of enlightenment as a fully realized Buddha, not even higher grades Bodhisattvas. Therefore, for me, the Pure Land serves as a kind of assurance for continuing my practice even after this body dissolves.
Yes it’s the right one. The guy’s name is Yōkan, however he was commonly known as Eikan, it said on the Temple page too
Pure Land Buddhism is quite different between Mainland and Japan, I think it is always better to go to the source, aka the Pure Land sutras. Saying once in full sincerity is in theory enough, since Amida Vows are already fulfilled since it became a Buddha, so a practitioner’s rebirth “already” happened.
Eikan stopped reciting since he was amazed by the sight of Amida, so Amida told him to keep moving and reciting
This is my favorite statue of Amida Buddha, and it is unique since Amida is depicted in the act of looking back, quite strange considering its standard representation According to the legend behind the statue, in 1082, in Eikandō’s Amida-dō Hall, in the dim hours before dawn on February the fifteenth, a miracle occurred. The monk Eikan (1033–1111) was deep in his daily practice of circumambulating a statue of Amida Buddha while reciting Amida’s name. Eikan believed that by diligently performing this practice—called the nenbutsu—he could achieve rebirth in Amida’s western paradise, where enlightenment was guaranteed. It is recorded that Eikan recited the nenbutsu 60,000 times each day. As he paced around the statue, Eikan saw something that made him freeze on the spot: the wooden statue of Amida gracefully descended from its lotus-shaped dais and began to walk ahead of him, as if leading him toward paradise. As Eikan gaped in amazement, Amida paused. He looked back over its left shoulder, to where Eikan stood dumbstruck. “Eikan, stop dawdling,” said Amida. It is believed that Eikan was so inspired by this vision of Amida urging him forward to the Pure Land that he begged the statue to remain in the same posture in order to inspire others. The “Looking-back Amida” (Mikaeri Amida) has been at Eikandō ever since.
南無阿弥陀仏🙏🏼
Nothing else, this was the first thing that came to my mind
As for Silent illumination, I would say not-looking into a mirror
MobiOffice is US located according to App Store information, does anyone know more about this?
And yet you get hurt when you touch fire. Is that a just dream? The point is understanding emptiness of practice, ideas, interpretations and reality. But it doesn’t mean everything is only illusion (at least not in our common way of understanding it). Both conventional and ultimate true coexist, but until we think and not directly experience non-duality, we’re caught up in duality. The Diamond Sutra really is the master in showings the dialectics of non-duality.
Yes it is, it’s been recompiled in what it knows as the Long Scroll
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I think we should start with better understanding how much life is complex in general. Our ideas and our way of being are a product of education, culture, society and the historic period we live in. But still ideas don’t exist themselves like an entity, they just illusions and products of mind. When we see other acting or thinking in a way we perceive as wrong, we should always remember that right and wrong aren’t absolute and never changing things. We can agree that right view, right action and right speak are conductive to the path of enlightenment in a Buddhist sense, but still those aren’t absolute and should be pondered case by case. For being compassionate towards others, we should first of all not be attached to our own idea of right or justice, and then understand why people may think in a specific way, and how often we too can get attached to our own ideas, even if these are for the benefit of the others.