Amida Buddhism Newcastle

amida france retreat centre - events summer 2008

Details of events and booking information, what to bring with you etc to our wonderful retreat centre in the middle of France.

Amida France Retreat Centre - Events Summer 2008

Details of events and booking information, what to bring with you etc to our wonderful retreat centre in the middle of France.

Meal time and incense offering verses

Meal time verses:

Infinite benefits bless the breakfast food.
All beings profit greatly therefrom
Since the results are limitless and wonderful
the pleasure is ours for eternity

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This food is the gift of the whole universe
the earth, the sky, all sentient beings
in this food is much joy, much suffering much hard work
we accept this food so that we may follow the path of practice
and help all beings everywhere

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The first bite it to cut off delusion
the second bite is to grow in faith
the third bite is to help all beings
we pray that all may be enlightened.
We pray for peace in this world
and the cessation of all misfortune

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The Buddha invites us to eat in mindfulness
of the food, the earth, the world around us
we pray that our minds may not become dull
nor our attention scattered
and that we may realize the deep significance of life

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Incense offerings
(the first may be used for tea or flower offerings, with appropriate words inserted)

In gratitude we offer this incense
to all Buddhas and Bodhisattvas
throughout space and time
may it be as fragrant as earth herself
reflecting our careful efforts
our whole-hearted awareness
and the fruit of understanding
slowly ripening
may we and all beings be
companions of Buddhas and Bodhisattvas
may we awaken from forgetfulness
and realise the Pure Land

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The fragrance of this incense
permeates our practice centre
and goes forth to worlds beyond
in the sincerity of our training
the Sanghakaya is revealed
hearts and minds bow in gratitude
offerings multiply like the action
of the all good one
and the light that knows no obstacle
fills the Dharma realm.

amida france is opening in may + news of dharmavidya's teachings, 10 - 30 july

Susthama and a couple of members from The Buddhist House will go to France in mid-May (2008) to open it up for the summer season. The retreat centre has been closed for the winter period and so there will be alot of work initially; getting the place aired out and clean, digging the garden to get the beds ready for planting, clearing paths for outdoor walking meditation and also to make a way to the meditation hut ready for anybody interested in doing a solitary retreat in the woods.

It's a great time of year to be in France. If you're in need of space, fresh air, and a retreat atmosphere then do come along.

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During the three week period of the July Retreat,
Dharmavidya & Prasada
will give lectures on
Pureland Buddhism and its Application in Society, Culture and the Arts

* 12 lectures over the three week period

There will also be

* periods of Pureland practice
* introductory seminars for the less experienced on the basics of the Pureland approach
* seminars and coaching for the more experienced related to Buddhist chaplaincy and ministry

As usual there will be plenty of opportunities for outdoor life, community living, discussion and sharing with stimulating company, and good vegetarian food, much of it from the centre's own garden.

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Evening Service

The Seven Limb Prayer

With body, speech and mind,

 humbly I prostrate,

And make offerings

 both set out and imagined.

I confess my wrong deeds from all time,

And rejoice in the virtues of all.

Please stay until samsara ceases,

And turn the wheel of Dharma for us.

I dedicate all virtues to great enlightenment.

Instructions in Nei Quan and Chih Quan

by Dharmavidya, in response to requests for further instruction on dhyana practice in the Amida Pureland School

Buddhism is practice and this practice cannot be separated from faith. People practise what they have faith in and their faith is only real when it manifests in practise. Practice is of two kinds, concrete and symbolic. Both are vital. Symbolic practice connects us with the meaning of our life. Concrete practice applies that meaning in daily action. Without symbolic practice, daily life becomes trivial. Without concrete practice our meditations are impotent. Meaning cannot be arrived at intellectually. It must be lived in both ways.

The core of Buddhism is refuge and the expression of refuge is Nembutsu. Symbolic nembutsu is to call out to Buddha from the fullness or emptiness of your heart. Concrete nembutsu is to have Buddha at your side in all the doings of daily life. Nembutsu expresses the relationship between the practitioner and the eternal spirit of Buddha, which we call Nyorai - the One Who Comes. The devotee calls out to Nyorai and Nyorai calls us to a life of trust and dedication. Who is Nyorai? I do not know, but I know what it feels like. Do you know who you are yourself? Have you looked to see? Nei Quan means to examine the nature of the caller. Chih Quan means to appreciate and experience the nature of the One who calls to you. This enquiry must begin from a place of unknowing in both respects. The Eye of the World looks upon you but only the one who has abandoned his or her castle of certainty is able to appreciate this gaze, let alone go forth in its light.

Nei Quan means to look into things. It is an enquiry into the truth about oneself. In nei quan one gathers and sifts the evidence of one’s own case. This is the koan that arises naturally in daily life. Koan means case study. In nei quan one studies one’s own case. What did I receive? What did I do in return? What grief did my life cause to the other? Thus one reflects by applied thought. Or one thinks: What truth did I receive and what deceit did I entertain? Or again one thinks: What affliction is there around me? What have I done to alleviate it? What have I done that contributes to it? What should I do? What have I neglected to do? In this way we examine our castle and discover what a prison it has become.

::read more

by Dharmavidya, in response to requests for further instruction on dhyana practice in the Amida Pureland School

Summary of Faith and Practice

by Dharmavidya, inspired by Honen’s Ichimai Kishomon

For those having a karmic affinity with Amitabha Buddha wishing to practise a religious life in truly simple faith, freeing themselves of sophistication and attachment to all forms of cleverness, the method of opening oneself to Amitabha’s grace is the practice of Nien Fo with body, speech and mind, particularly verbal recitation of “Namo Amida Bu”. This is not something done as a form of meditation, nor is it based on study, understanding and wisdom, or the revelation of deep meaning. Deep meaning is indeed there for the nembutsu is a window through which the whole universe of Buddha’s teaching can be perceived in all its depth, but none of this is either necessary or even helpful to success in the practice. Rather such study cultivates secondary faculties to be held separate from the mind of practice itself.

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by Dharmavidya, inspired by Honen’s Ichimai Kishomon

Social Engagement

An explanation of the function of social engagement in Amida Pureland practice.

Amida Pureland Buddhism is a practice for those who have been touched by the compassionate spirit. Compassion, however, is not something that is practised just, or even best, in the confines of a hermitage. It has implication for how one organises one's life amidst other people. Spirituality has practical consequence.

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An explanation of the function of social engagement in Amida Pureland practice.

Nembutsu

A brief explanation of the nembutsu which is the primary practice of the Amida Pureland School.

Nembutsu means keeping Buddha in mind. Nen (or nem-) translates the Sanskrit term smriti which means to remember or keep in mind. Smriti is often translated as mindfulness. The equivalent term in Pali is sati. Butsu is the Japanese word for Buddha. Nembutsu thus means keeping Buddha in mind. The nembutsu practitioner tries to keep Buddha in mind in all that he or she does. This is a bit like being in love with Buddha. When we are in love with somebody that person is always in our mind. Even if we are talking to somebody else, our beloved is somewhere in our consciousness. In Amida Buddhism, therefore, the Buddha is our beloved.

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Precepts

Precepts of the Amida-shu and Amida Order

Buddhism offers ethical guidance in the form of precepts. Members of Amida-shu are enjoined to live ethical lives, but, in recognition of human nature and the diversity of life circumstances of people living regular lives in society, only a minority of lay people in this school formally commit to the keeping of specific precepts. It is better to do one's best to live an ethical life than to commit to specific rules and then find for various reasons that one is not fulfilling one's commitment. Those who do wish to take the five lay precepts or the ten Mahayana precepts may discuss the matter with a member of the Order.

Ordained members of the Order live according to a religious rule. In the case of Ministers and Chaplains this currently includes 156 precepts and for Amitaryas and Novices, a further 82, making 238 in all. These precepts do not follow the traditional vinaya. They are designed to regulate the life of a mobile, socially engaged sangha living in the contemporary world yet grounded in faith and devotional practice.

More details here

Precepts of the Amida-shu and Amida Order