A BRIEF HISTORY OF MY LIFE by HOSHIN Fernando Rodríguez, member of Amidaji Sangha

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biographies of Amidaji members

Warm greetings to Josho Sensei, Daigan Sensei, and friends and members of Amidaji International Temple. My name is Fernando Rodriguez - Shaku HOSHIN (which means Treasure of Faith). I am a member of Amidaji thanks to the generosity of Josho Sensei and the ongoing support of Sensei Daigan and, at the time, Sebastian (Sensei Kosho).
I am 73 years old and live in Montevideo, Uruguay. I am a retired agricultural engineer, married with five children and five grandchildren.
 
The reason for writing this, at the request of Sensei Josho, which was conveyed to me by Sensei Daigan, is to give a brief summary of my life and, in particular, my spiritual quest.
 
My spiritual concerns began back in my distant twenties. My family has Christian roots, which is quite logical given my Western origin. However, even in that distant youth, many things about Christianity did not convince me, such as the idea that a person's final destiny was decided in the tiny space of time that is a human life.

On the true meaning of emptiness and the reality of the Name of Amida Buddha (video teaching)

Articles related with this video,

Simple Teachings on Emptiness and Buddha Nature 
Buddha nature is not empty of itself but only empty of samsaric phenomena 
The wrong view of nihilistic emptiness 
The enlightened qualities of Buddha nature 
The Nembutsu is true and real 
What did Shinran mean by "shinjin (faith) is Buddha nature"? 
Entering the Jodo Shinshu path 

Namo Amida Bu

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Thoughts on my 2nd Nembutsu pilgrimage to the Buddhist stupa in Tranisu village (many photos included!)

Click here to read about

 my 1st Nembutsu pilgrimage

Nembutsu pilgrimage to the Buddhist stupa in Tranisu (photos, impressions 

and doctrinal explanations)

It all started with a powerful thought that suddenly occurred into my mind – make a new pilgrimage NOW!

 After my first Nembutsu pilgrimage I already decided to make another one, but I did not plan anything for this summer, so I was taken by surprise by this intense urge to go NOW, that is, as soon as possible. I was travelling by train from Amidaji to Bucharest, watching a movie and relaxing with a cheap coffee when this powerful thought like a command appeared in my mind. In the next half an hour I was already organizing things and in two days I was on the road.

Such a trip on foot is not comfortable, but going to a stupa or Buddha statue should not be the same as visiting a mall-center, so if one is healthy, one should express one’s devotion and gratitude by walking at least a few hours on foot to a sacred place. I also think that as Buddhists living in a non-Buddhist country, and especially if we are ordained, we must get out of our comfort zone and be seen by the people, talk with people, help them create connections with us and the Buddha Dharma, inspiring them by our example, and thus helping them to know about the existence of the temples, stupas and statues that can be found in our countries. These are some of the reasons I started to make such pilgrimages.

Shinran’s view of the characters in the Contemplation Sutra

Fragment from my Commentary on the Contemplation Sutra. It is a work in progress and under constant revision. Click here to read the other chapters.

Master Rennyo considered that 

“Shakyamuni used the five grave offenses in which Vaidehi, Devadatta, and Ajatasatru were involved as compassionate means to cause women and those who have committed the five grave offenses in the last Dharma age to aspire to birth in the Land of Serene Sustenance (the Pure Land of Amida); He assured us that even such people would unfailingly attain birth in the Land of Serene Sustenance if they took refuge in the inconceivable Primal Vow. This you should know.”[1]

Shinran already went even further than Rennyo in this matter and considered that all the events presented in the Contemplation Sutra were a play by enlightened actors to create the proper conditions for the teaching on Amida Buddha in its implicit and explicit aspect to appear in our world. In chapter I of his Kyogyoshinsho, he said, 

On the nine grades of birth in the border land of the Pure Land (sections 22 – 30 of the Contemplation Sutra)

Fragment from my Commentary on the Contemplation Sutra. It is a work in progress and under constant revision. Click here to read the other chapters.

As I previously explained based on Shinran Shonin’s reading of the Contemplation Sutra, those who reach the Pure Land through the 19^th Vow of Amida Buddha[1], that is, through the practices mentioned in this sutra, are born in the borderland of the Pure Land. This is because they still cling to their self-power and the idea of personal merits and personal transference of merits, while the followers of the Primal Vow (18^th Vow) are born in the center of the Pure Land (Fulfilled Pure Land) due to their complete faith in the Power of Amida Buddha which makes them understand that all the merits necessary for birth in the Pure Land belong only to Amida.
 
The Contemplation Sutra describes nine grades - highest, middle and low, each with their own three levels. These are exclusively related to birth in the border land of the Pure Land, referring to the practitioners of the 19^th and 20^th Vows. They are NOT related to birth in the Fulfilled Pure Land (center of the Pure Land) and to followers of the Primal Vow (18^th Vow). Why is that? Because among the practitioners of the 19^th and 20^th Vows who still cling to their self-power, there are differences in spiritual achievements, virtues, wisdom, etc, and these differences do matter for the various grades and levels of birth in the border land. Also, after being born there, they remain different from each other as they continue to be unenlightened until they overcome their attachment to self-power and their so-called personal merits. On the contrary, the difference in this life between the followers of the Primal Vow (18^th Vow) do not matter because nothing that can be found in their personalities adds anything to their birth in the Pure Land, nor obstructs it, as this birth depends totally on the Power of Amida Buddha in which they entrust without any trace of clinging to a delusional idea of merits or self-power. Thus, their birth in the Pure Land means immediate access to the center of that enlightened realm, also called the Fulfilled Pure Land, where they instantly attain perfect Enlightenment.

The difference between the three kinds of faith in the Contemplation Sutra and the three kinds of faith of the Primal Vow and the Larger Sutra

Fragment from my Commentary on the Contemplation Sutra. It is a work in progress and under constant revision. Click here to read the other chapters.

Shakyamuni Buddha said, in the Contemplation Sutra,

 
“Those who attain birth on the highest level of the highest grade are sentient beings who resolve to be born in that land, awaken the three kinds of faith, and so are born there. What are the three kinds of faith? They are, first, sincere faith; second, deep faith; and third, the faith that seeks birth there by transferring one’s merit. Those who have these three kinds of faith will certainly be born there.”[1]
 
In relation to the above three minds of faith in the Contemplation Sutra, Shinran Shonin explained,
 
“The three minds that beings awaken are all minds of self-benefit that are individually different and not the mind (of faith) that is single, which arises from Amida’s benefiting of others. They are roots of good with which to aspire for the Pure Land that Sakyamuni Tathagata taught as a distinct provisional means.”[2]
 
Here “the three minds” are “the three kinds of faith”. These are not aspects of true faith/shinjin (“mind that is single”) that is given by Amida Buddha (“arises from Amida’s benefiting of others”), and which means a complete and total reliance on Amida Buddha in matters of birth in the Pure Land, but aspects of a self-created faith.  As the personalities of the practitioners of the highest level of the highest grade (as well as all grades and levels listed in the Contemplation Sutra) differ from each other, they have “individually different” faiths/minds with which they go to the border land of the Pure Land.
As this is a book that is meant to be simple, I will try my best to offer easy to understand explanations of these three faiths or three minds.
 
The sincere faith of the Contemplation Sutra means a sincere wish to go to the Pure Land of Amida Buddha and sincerely relying partially on Him and partially on their own spiritual capacities. For these kind of practitioners, Amida’s Power is only an assisting power and not the only Power that leads to birth in the Pure Land. They have a mixed faith and a faith that is deep in the sense that they really want to go to the Pure Land. Their deep faith is a deep understanding of the suffering of samsara and a strong wish to go to the Pure Land, asking for the assistance of Amida Buddha and being deeply convinced that their so-called merits and contribution is very important to reach that goal. Thus, they have a “faith that seeks birth there by transferring one’s merit”.
 
Contrary to the three aspects of the self-power faith of the Contemplation Sutra, the three aspects of the genuine faith of the Primal Vow that is presented in the Larger Sutra, are a sincere faith in the Power of Amida as the only Power that makes birth in the Pure Land possible. This mind of faith is a “mind that is single” in the sense that has totally surrendered to Amida’s Power and is uniquely oriented towards Amida, thus saying only His Name in faith, without combining other practices. The deep mind aspect of a genuine faith in Amida Buddha is the twofold profound conviction which is 1) to know that we are people of deep karmic limitations, incapable of attaining Buddhahood through our own power and 2) that only Amida Buddha can save us through His Vow Power without asking anything from us.
The aspect of merit transference in a genuine faith (shinjin) is that we rely NOT on the transference of our pitiful merits towards birth in the Pure Land, but on Amida’s transference of merits. A person of true faith abandons the idea of “deserving” to be born in the Pure Land which is the main feature of those destined to the border land and who are obsessed with levels and grades. Unlike them, a person of total faith in Amida Buddha knows that he cannot create anything in his samsaric and unenlightened mind that can bring him to the Pure Land of Enlightenment, and so he lets Amida bring Him there.

________________________________________

[1] The Three Pure Land Sutras - A Study and Translation from Chinese by Hisao Inagaki in collaboration with Harold Stewart, Bukkyo Dendo Kyokai and Numata Center for Buddhist Translation and Research, Kyoto, 2003, p.92
[2] Shinran Shonin, Kyogyoshinsho, cf with Kyogyoshinsho – On Teaching, Practice, Faith, and Enlightenment, translated by Hisao Inagaki, Numata Center for Buddhist Translation and Research, Kyoto, 2003, p. 212