lotusinthemud

ICHINEN - a reflection by Dharmavidya

Dharmavidya writes:

There are those who say that to enter the Pure Land one must make a whole life of saying nembutsu and recite many millions of times. There are others who say that one utterance is enough. There are those who say that the salvific power of nembutsu is complete in itself and the mind state of the person who utters it is of no account and there are others who say that it is the state of mind that matters and the form of the nembutsu is incidental. Are these views capable of reconciliation and does it matter?

 

Honen wrote a famous verse to the effect that the light of the moon enters every hamlet in the land, but only those who look up and gaze upon it then carry it in their heart. There is beauty all around, but only some see it. Conversely, everybody is carrying heavy karma, but some are able to make light of it while others experience endless misery. Thus, we can see that the inner dimension and the outer dimension are not the same.

 

A person who has deep and true faith does naturally, yet incidentally, experience benefit here and now in this very life, even in the midst of samsara. The person who is full of doubt, but yet recites the nembutsu gives evidence of some spark of faith hidden in the midst of inner darkness. Yet true faith actually emerges only from that very darkness. The person who seems to have no ounce of spirituality, must, nonetheless, live a life and encounter reality. The Dharma works upon one even when one is in complete wilful ignorance.

Journey Work

Dharmavidya David Brazier:

Modern people often think that they can control their feelings and moods independently of their lifestyle and life events. Commonly they attempt to do so by taking medicines and this often leads to a deterioration in health.

 

This attitude is a result of the medicalisation of psychology. The psyche (chitta) responds to experience. Different people do respond to similar experiences differently, but this is not a manifestation of illness, it is mostly a difference of character. There is a basal temperament that a person is born with and then there are the cumulative effects of how they deal with the miscellaneous circumstances that come along. We have a tendency to repeat. If I have been a coward once, I am likely to be a coward again. If I have been brave once, I am likely to be brave again. 

 

In life one is tested by events and the results of one's responses tend to be cumulative.. Things happen. When something happens one has to respond. This means that one exercises one’s will. Intentional action has consequences in the world and in the mind. In every moment of life something new is possible, but the drag of habit is strong. Rather than living out our creative possibilities we tend to go round in circles.

The Tree of Life Sangha

 

This is our sangha's website :: here

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I am currently writing Bodhi Day ceremonies, to be held on Zoom, for the morning and evening of Bodhi Day, Friday 8th December. The morning's ceremony will be held with members of

:: Global Sangha

something old, something new

The Tree of Life sangha are meeting on-line again this evening. I'm finding my own practice has changed recently - my faith having been shaken, I continue looking at what works for me, what can be reclaimed or redefined. Wanting to offer what benefits the sangha and is also authentic. So I'm going to share practice based on the 'Meditation For Relaxation' sessions I used to offer at Newcastle University - phrases from Thich Nhat Hahn's "The Blooming of a Lotus", some walking meditation, Metta meditation, sitting - with some Pureland practice. Followed by sharing time. Let's see how that works for everyone.

Update. January 2024: for the past year we have included more Pureland practice into our sangha gatherings. It is now our primary practice

Walking away from Ordination

In November I left my Buddhist Order - the explanation is related to what Faran writes in their post:

 :: here  

For about 4 or more years, I was dedicated to becoming a priest in a particular Pure Land tradition of Buddhism. In the Summer of 2020, I was invited to become an ordained member of a Buddhist order. However, I stopped short of the goal when I found that the head of the order at the time was not affirming to trans people such as myself.

It started when I messaged him about being nonbinary and that my pronouns at the time were they/them. His response was far from accepting, particularly when he refused to use my pronouns. I then had another conversation with the deputy head of the order which was not encouraging as she spoke of not wanting to encourage something that was an illusion. In the midst of this, I also told some close friends in the order about my experience with the head and one of them reached out to him. Soon an conflict ignited that brought up other issues within the community, resulting in members leaving the order.

 

Photo by Silvia Rita

 

After some careful thought, I wrote to the deputy head and declined the order’s invitation to ordain me as I know longer saw the community as a safe place for trans people. I left the community within weeks of ordination, heartbroken. Since then, I’ve tried to get back to practice and that has not been easy. I realized that much of my practice was tied to a sense priestly duty that I hadn’t really been conscious of before. Without it, I found little reason to perform the rituals, particularly because many of those rituals were connected to a community to which I no longer associate with. Now, I’m floundering to do something that once felt natural. The consequence of spiritual malpractice among those called teachers is a pain that is hard to describe.

My transition has also changed my views on ordination. The person who wanted to be a priest died when I put down the old mask of forced masculinity. Now, I just want to go hiking, play video games, wear makeup, and live. However, my training gave me skills. I still love to read scripture. I also still feel an urge to reach out to anyone who might be struggling on their own path, even if it’s just to be there for them and listen.

I remember that the early lay community of Buddhists was just as involved in ministry as the monastics. In fact, the Buddha said that it was beneficial for lay folks to befriend other lay folks and learn from them. They didn’t need to have a priestly or monastic position. The Buddha called all beneficial spiritual relationships admirable friendship, a term that was applied to both monastics and laity. A person took on such relationships are known as a kalyanamitra or admirable friend.

I’m not sure how admirable I am but I do like to try to be a friend to the extent that I can. Although my dreams of priesthood are gone, I still have a ministry. Slowly, I’m getting back to it.

I’m glad that at least I have an affinity to a “simple” practice and grateful that Buddha is not bound by human form unlike some very human teachers. Buddha’s body is the Dharma and, though it’s hard to meet sometimes, it takes form in light, wind, and the emptiness from which all things arise and to which all things fall. It’s like trying to find a particular flower and then, once spotted, you find that flower everywhere in the field.

Not only does Buddha take form in the phenomena of nature but also the phenomena of friendship. In fact, I have a circle of comrades who recognize my achievements and vouch for my ministry. One of them, a former member of the order, gave me my religious name, Karunamala (Garland of Compassion). I also have many non-Buddhist and non-religious friends who have been a wonderful source of support. Inside and outside the tradition, I’ve been blessed to know wonderful beings who show me that kindness is still powerful in a world that can be rather unkind.

They are among the most beautiful of flowers.

Amitabha

 

Faran Lee Elowyn is a trans nonbinary femme (they/she) and self-styled Pure Land Buddhist friend whose ministry includes nembutsu, meditation, and spiritual support. They are a member of the Amitabha Fellowship group of Buddhist leaders, completed Champlaincy training at Amida Academy, and became a recently enrolled graduate student in Strategic Communications at the University of Maryland Global Campus.

:: link to original post

Remembering Amrita

Today is the 15th anniversary of the death of my astonishing friend and Dharma sister, Amrita.

Here is the obituary that Caroline Brazier wrote:

The Rev Linda Amrita Dhammika, who has died aged 50 from an asthma attack*, spent her life working for the destitute, the sick, and for animals, principally in Africa.

Her mission culminated in the founding of the Tithandizane primary health care project at Kamulaza, Zambia, which she built from 1997 onwards into a thriving centre serving 72 villages. Five hectares of land were made available; charity grants were found; villagers contributed labour; and five buildings were constructed. Today, the centre provides medical care, training, counselling and community services.

Linda Dolan, as she was born, grew up in Eccles, Manchester, trained as a laboratory technician and qualified as a teacher in 1978. Doing VSO in Nigeria (1981-83), she saw the importance of primary health care and community involvement in empowering people. In 1985, she worked at Balaka leprosy hospital in Malawi. In 1986-87 she was a community worker with the elderly in Salford. From 1988, her work focused on Zambia. She became a Buddhist, adopting the name Dhammika.

For many years she was projects officer for the International Buddhist Relief Organisation (IBRO), and in 1998 she met my [former] husband, Dharmavidya David Brazier, a priest from the Pureland tradition, took vows with him and became a member of the Order of Amida Buddha. In 2004 she received a further ordination, becoming a chaplain in the order. She conducted marriages and funerals, and offered spiritual counselling, education and support to Zambians. IBRO and the Amida Trust, a UK-based Buddhist charity, supported her.

Amrita's Buddhism took particular shape in an intense concern for animals. She campaigned for vegetarianism, cared for animals wherever she went and was not averse to sharing her living accommodation with baboons or other rescued creatures. She was a walking example of kindness and harmony between species.

In 1993 she started the first rural self-help group for HIV-positive people in Zambia. Three years later, she set up a free nursery school in Dar-es-Salaam, and worked to help Aids victims in Thailand. Her other activities included projects to create bore holes in rural areas of Africa, the conducting of immunisation, dental, eye care, family planning and health information campaigns, and improvements in nutrition, sanitation and education. In 2001, Manchester University awarded her its John Owens award for work in Africa. Following the tsunami of December 2004, she travelled with a Muslim friend to northern Sri Lanka to help Hindu victims in a demonstration of inter-faith solidarity.

She is survived by her husband John Edwards, whose Buddhist name is Sudana, and her adopted daughter Perry.

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David Brazier [Dharmavidya] wrote: 

We, here at The Buddhist House, have just been communicating via Skype with our friends in Zambia. The funeral of Reverend Amrita Dhammika took place yesterday morning. She was buried with full ceremony. For two nights prior to the ceremony there was dancing around her coffin and lamentation. The ceremonial which took several hours was a mix of Buddhist and local custom. Sr Modgala and Willemien Hoogendoorn took a central role in the proceedings which were appropriate in all respects. Well over one thousand people attended. Amrita was dressed in her Ngoni costume and her Buddhist robe when her body was laid to rest. The inspiration that Amrita has given to the people of this afflicted part of Africa is immense. She was an indefatigable worker for compassion to all sentient beings - a true bodhisattva - and she gave her life for them.

*It now seems that the cause of death was in fact malaria rather than asthma as originally reported.

 

We, here at The Buddhist House, have just been communicating via Skype with our friends in Zambia. The funeral of Reverend Amrita Dhammika took place yesterday morning. She was buried with full ceremony. For two nights prior to the ceremony there was dancing around her coffin and lamentation. The ceremonial which took several hours was a mix of Buddhist and local custom. Sr Modgala and Willemien Hoogendoorn took a central role in the proceedings which were appropriate in all respects. Well over one thousand people attended. Amrita was dressed in her Ngoni costume and her Buddhist robe when her body was laid to rest. The inspiration that Amrita has given to the people of this afflicted part of Africa is immense. She was an indefatigable worker for compassion to all sentient beings - a true bodhisattva - and she gave her life for them.

*It now seems that the cause of death was in fact malaria rather than asthma as originally reported.

 

The Tannisho

This work contains the sayings of Shinran (1173-1263), the founder of Jodo Shinshu or Shin Buddhism, which claims the largest following in Japanese Buddhism. Compiled several decades after his death by a disciple named Yui-en, this work consists of 18 sections. The first ten sections are the words of Shinran as remembered by Yui-en, and the next eight, preceded by a special preface, contains points of controversy current among the followers of Shinran. The prologue and epilogue to the 18 sections were written by Yui-en about whom little is known historically.

The Tannisho is one of the most widely read works in Japanese Buddhism, known not only as a religious but literary classic. It is impossible to translate such a work into English adequately and fully, but I have attempted to transmit some sense of its flowing style, religious content, and spiritual flavor. Among those who have guided me in my enterprise, I should like to gratefully acknowledge the comments and suggestions offered by two late teachers, Yoshifumi Ueda and Masao Hanada, whose words remain a constant source of inspiration.

Taitetsu Unno

Northampton, Massachusetts January 1, 1996

Prologue

In reflecting upon my foolish thoughts and thinking of the past and present, I deeply regret that there are views deviating from the true entrusting (shinjin) which was taught orally by our late master, and I fear that doubts and confusions

 

 

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The Tree of Life Sangha

Since I and other members of my Amida Scotland sangha left the Amida Order and Shu, we have been nameless.

During our Zoom meeting on Tuesday evening, which was an opportunity for 'sharing', passing the stone and giving space for deep listening, I offered the friends gathered together the possibility of three new names.

The unanimous choice was 'The Tree of Life Sangha' - and so we have our new name!

 

:: the Tree of Life in Buddhism

:: the Tree of Life in Buddhism 2

Bright Earth Buddhist Temple

Kaspa and Satya write:

The new name for Amida Mandala is... BRIGHT EARTH.

After stepping back from the Amida Order in November, Kaspa & Satya will continue to run the Malvern temple with a changed name to reflect our heart values.

'Bright' to signify Amitabha's golden light, streaming all over everything. To remind us that this light is always present, whether we are able to open our eyes to it or not. To help us to see the world around us as illuminated. 

'Earth' to remind us of our dependence on this magnificent, beautiful planet. To encourage us to practice outside and in the temple garden. More than anything, to inspire us to take courageous action for the Earth's behalf - as eco-activists, as individual consumers, speaking up for her, mobilising with others, and living on her as gently as we can. 

As we move forwards with our new name, lots of things will stay the same. We'll still offer Buddhist practice twice a week, offer other events and do ministry in the community. We will still be financially and legally supported by the Amida Trust. We will still have the nembutsu as the heart of our practice.

In other ways, we will be very different. We are no longer members of the Amida Order. Instead we have joined with other Pureland Buddhist teachers to form the Amitabha Fellowship, where we will receive both support and accountability. Our Buddhist practice sessions are simpler. We want to become more accessible, and for it to be easier for people from different walks of life to feel welcome. We feel more able to bring more of ourselves into our work, and into serving our fellow fallible humans. 

We hope that you'll come along with us. Whether you read these emails, or join us on Zoom, or practice in the temple garden with us, or come and stay in our guest room, we hope that we can continue to reflect some of the light that has been beamed at us over the years. We remain grateful for our time with the Order, and we are excited about a new chapter. 

Namo Amitabha,
Satya & Kaspa & all the temple animals

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Blessed by Amitabha's light
May we care for all living things
And the holy Earth

tree of life in buddhism

Kalpavriksha: In Buddhism a small wish granting tree is depicted decorating the upper part of the "long-life vase" held by "longevity deities" like Amitayus and Ushnishavijaya. The goddess Shramana devi holds jeweled branch of Kalpavriksha in her left hand^[3]

Worship of the Nyagrodha tree as a form of non-human worship is depicted in a Buddhist sculpture at Besnagar.^[9]This sculpture in Besnagar, also known as Vidisa (Bhilsa), is dated to third century BC and is exhibited in the Calcutta Museum.^[10]

In Myanmar, where Theravada Buddhism is practiced, the significance of the Kalpavriksha is in the form of an annual ritual known as Kathina (presenting a robe) in which the laity present gifts to the monks in the form of money trees.^[11]At the kingdom of Ketumati's front gates, it is thought four Kalpavrikshas will spring up from the Earth and provide enough valuables to satisfy all of Jambudvīpa for years.^[12]

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