Am I qualified to be a Jodo sect believer

Hanakayama-sama

Basically, the idea of death is convenient; in other words, it is an entrance and introduction for people to walk in Buddhism in earnest.

Since the purpose of Buddhism is enlightenment and nirvana, it means that it is only one path towards that goal.

Also, in order to truly head to a pure land such as paradise, of course, certain conditions must be adjusted, and of course the most important thing is karma (karma), and then Buddhist relationships.

Even if the Buddhist relationship is going well, if karma (karma) is bad, the destination for the next reincarnation will be bad.

No matter how formally you adjust the Buddhist relationship, that alone is no good, and the power of karma (karma) will have a stronger effect on the next destination.

The basic principle of Buddhism is to clear one's mind by striving for good deeds without doing bad deeds.

The teaching of Nembutsu is also one convenient way to clear your mind.

The main focus must be on how one should adjust one's mind to the heart of the Buddha, that is, towards enlightenment and nirvana.

It means you shouldn't use nembutsu to pass away.

I would like to firmly strive to practice wisdom and good fortune (merit), which is the foundation of Buddhism.

Kawaguchi Hidetoshi Gassho

I'm not in a position to answer the question of whether someone is qualified or not, since I'm not Amida.

Even though there are times when Nyorai has vowed that he is really qualified to properly save troubled sentient beings, he does not question sentient beings about their qualifications. If I had to say it, I think it would be enough to recall the name of Amitabha Buddha and nominate him.

Rather, on the side of sentient beings, I think it is necessary to be careful not to make the Pure Land Gate, which is supposed to be wide in some way, narrow.

Seen from a person's point of view, it may be a bad way to die, but once it's over with your way of life and dignity covered, you don't need a mida.

There are also hesitations and criticisms in the middle of the path of enlightenment, but I think it is a path that goes through both proper conduct and miscellaneous work. If you follow the consistency with Honen Shonin and Zendo Daishi when you come into contact with Bencho's teachings and the teachings of Jisho, I think the risk of falling only into individual subjectivity will decrease.

Tsumi Shūbutsu Jōdō-in
Homeland, Tenshi, Good and Evil
Set up an unrivaled wish

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Thanks for your reply.
When it comes to going back, the part I intended when I say “in the middle” of learning rather than “after learning” is closer, so I corrected the answer slightly above.

I'm not posting only those that are consistent with Shinran Shonin, Honen Shonin, and Zendo Daishi as responses. If you look at my answers from high priest teachers of the Shinshu sect in the past, I think they are full of highlights.

I'm sorry for responding without knowing much about Bencho Shonin's book, but I think there was also a reason I said it that way. probably.
The Shinshu sect also has things that I think when I look at it in this day and age. The Shaba culture and values of the period may have influenced it.

Speaking of culture, I'm sorry for making you feel uncomfortable because it's a culture of exclusivity and peace of mind.
Our faction is too laid-back, and I would like the cult to be organized a little more firmly, but it's sad that the harshness becomes a blade of blaming people, so I apologize for being enrolled in the Shinshu sect. I'm sorry.

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Thanks again for your reply.
I see, was it a shrine project?
Actually, I was on duty at a shrine in the town last year.
Since it's a temple, it wasn't an age of special treatment, and they took the same turns as people in the village.
Buddhism and Shinto can be discussed only if you have a heart that values religion. I want to focus more on how to nurture that mindset.

　Hello. Obsession with death seems to have been quite important for the aristocrats (as long as records remain) even before Honen Shonin. Of course, even if they are treated as “passed away on the occasion of death,” they are treated as important even if they are treated by a superior.
As you probably know, Honen Shonin's thoughts can be found in “The Song You Can Always Say,”
“There are ten people from Nembutsu Shin, and even if nine people die and don't pass away, I think I alone should decide and pass away,” same “I think I should pass away because of the merits of Ikara Nembutsu, and I'm going to the Shinaba Pure Land. I have been recommending that people should have a strong sense of determination of death, saying, “If you don't think about it, even if it's so difficult to think about it, it's hard to think about it in both life and death.”
From here on, in my opinion, this seems to further recommend praising Nembutsu “now and here” for those who have anxiety just like you.
While accepting the idea that “after death is determined by the phase of death,” which was dominant at the time, they probably recommended Heisei Nembutsu, using the fact “I don't know when the death will come” as a lever. I think so.
Note, it seems that no monk is concerned about “qualifications,” but it is something that deepens faith by plunging into “shock when one's own questions come up.” That's why your “daily life” is being tested.
In the early Jodo sect, there were various “branches” after Honen Shonin. There were various interpretations and discussions. Of course, they all argued on the premise that “Honen Shonin's true intentions are probably like this.” While following them down, I think it would be nice if I could find the logic that would make you fall down the most and praise Nembutsu with peace of mind.

This is a postscript.
Thank you for writing in the “Thank you” section.
Well, it ends with “stay with your heart,” but if you can “do (hello = lots) nembutsu” without ending with “stay with your heart,” I think it's in line with Honen Shonin's intentions. Also, when it comes to affiliations, I don't feel at all that “you should leave the Jodo sect.” I'm even wondering if “just because the teaching is simple, it has given rise to various discussions” itself is invigorating.
(Chase)
Links cannot be posted due to character restrictions, so please search for “Maruyama Hiromasa's death and welcome.”

Thank you for your question.
I also disagree with the part taken as a sentence by Shonin Shonin. That's because Honen Shonin wasn't called that.
As Honen Shonin said, I believe that just regular nembutsu alone can save us no matter what death we face.
However, if there was someone who is about to die right in front of me, I would probably do something I could do for them, such as placing a Buddha statue or hanging scroll of Amida or reciting nembutsu for them.
From now on, when you get lost, please go back to Honen Shonin and think about it.

appending
I don't have any books at hand right now, but I'll post a Jodo sect site that you can use as a reference.
Please let me know if you can't connect to the site.
http://jodoshuzensho.jp/daijiten/index.php/平生の機・臨終の機
Even within the Jodo sect, there are monks with various interpretations. After all, he's an ordinary man. Even if you make a mistake about that, if you praise Nembutsu, you'll be saved in the end. I don't think you need to worry about things other than praising Nembutsu even if there are slight differences due to teachings from the master, regional characteristics, or others.

appending
Thank you so much.
I don't remember “welcome...” for a moment. However, I believe there will always be a welcome.
Also, rather than being able to interpret it freely, I think they interpret it in various ways due to their worries and obsessions because they are ordinary people.
I think it's Amitabha Buddha who saves me even if I'm such a foolish person.
Namu Amida Buddha

appending
That's the sentence, isn't it? Regardless of the truth or falsehood of the work, it probably means that you will always be welcomed even if you never saw Amitabha during your lifetime. That's because it's also in the petition that it's not Nenen Nembutsu.

So, while remaining a member of the Jodo sect, is it OK to ignore what Bencho Shonin says only in convenient places and incorporate the ideas of Ippen Shonin? Still, are they qualified to call themselves followers of the Jodo sect?

I belong to the Jodo sect, but I belong to the Ji sect. What this means is that within the Ji sect, there is a branch called the Ikkou school of the Jodo sect that has kept the teachings of the Jodo sect, and most of them converted during the war.

appending

In the Ikko school, applications are mainly used, so I think this is because it is near the end of life, so I think they are using the Ichimen Thought.

Gassho was originally different from the Jodo sect, but now it matches the Jodo sect.

appending

Wakishi are the three gods of Kannon Bosatsu and Seishi Bosatsu. Renge-ji Temple, the head temple of the Jodo sect, is the second son of Shaka Mida. A separate statue of Ichijo will be enshrined.

The application form is an exhortation often used in the Ji sect. Certainly, in terms of content, the content explains last-daredevil.