the tree of life sangha

nembutsu

The nembutsu is the core practice for Pure Land Buddhists across the world. It is a way of aligning ourselves with the wholesome energy of Amida Buddha, the Buddha of Infinite Light. We do this by saying ‘I entrust myself to Amida Buddha’ in different languages, most often using the Japanese: Namo Amida Bu.

In order to start the practice, you don’t need a clear idea of exactly what Amida is or how nembutsu works. To begin with you can see Amida an unfolding wholesome energy, as the spirit that moved the Buddha to live a good life, or as unconditional love. We would encourage you to try it for a week or for 30 days and to pay attention to any changes in your mood or in your daily life. If it works for you, keep going!

Nembutsu is a simple practice and it requires no special equipment or specialist knowledge. It doesn’t require the practitioner to study long texts or sign up to any dogmas. It is suitable for those with busy lives, and for those who are struggling with self-destructive habits or with feelings of despondency, anger, sadness or confusion. Nembutsu practice also connects us with the beauty in the world, with gratitude for all we receive and with a more meaningful way of life.

 

nei quan and chih quan

This is a practice that we include during some of our sangha meetings.

During Nei Quan we ask ourselves the questions:

1: What have I received?

(this may be within a period of time, say, this week, and it may be general or specifically from a person we have in mind).

2: What have I given others?

(again, this would be the person specified in 1, of generally)

3: What difficulties have I caused?  

(specifically to that person or generally, through being alive, for example)

 

We then follow this with Chih Quan - offering ourselves, in all our imperfection, to the Buddhas

 

Here is an essay David Brazier (Dharmavidya) wrote following being asked about the practice:

INSTRUCTIONS IN NEI QUAN AND CHIH QUAN

By Dharmavidya, in response to requests for further instruction on practice in our 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.

Such reflections are the gateway to awakening. It is nothing glorious. It is an enquiry into one’s nature – karmic nature. We are each a bundle of karma; not paragons. Even reflecting upon a mere 24 hours we see all the traces of our blundering.