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Started by David Brazier. Last reply by Annetta de Quaasteniet Jul 26. 9 Replies

Continuing the commentary upon Summary of Faith and PracticeTEXT: wishing to practise a religious life in truly simple faith,Truly Simple FaithTruly simple faith is a precious jewel that is rarely found. We are talking here abpout a direct trust…Continue


Started by David Brazier Jul 20. 0 Replies

Authenticity & FreedomI have been reading some existentialism. One of the key concepts in existentialism is authenticity. This goes with another key idea, which is freedom. These ideas reached a high pitch in the work of Sartre who had lived…Continue

IRREVERSIBILITY & DETERMINISM ~ An old Buddhist controversy

Started by David Brazier. Last reply by Vajrapala Lut Moerman Jun 30. 2 Replies

The ProblemThroughout the history of Buddhism there have been controversies about the ideas of irreversibility and of determinism.These are to do with the inevitability (or not) of future arrival at nirvana, either for individuals or for all…Continue


Started by David Brazier. Last reply by Vajrapala Lut Moerman Jun 30. 4 Replies

Summary of Faith & Practice CommentaryTEXT: the method of opening oneself to Amitabha's graceCOMMENTARY:The Buddha has vowed to receive whoever turns to him in faith and calls his name. There are many ways of calling the name. Literally, we can…Continue


Started by David Brazier. Last reply by Mat Osmond Jun 17. 3 Replies

Continuing the commentary on the Summary of Faith and Practice - we are working backwards toward the beginning at the moment...TEXT: freeing themselves of sophistication and attachment to all forms of cleverness,COMMENTARYSophisticationThe term…Continue

Habitando esta fe firme (Traducción de "Dwelling in this settled faith")

Started by Nati May 18. 0 Replies

Publicado por David Brazier el 8 de mayo de 2017 en el grupo de “Budismo”Como continuación de los comentarios de Recopilación de Práctica y Fe COMENTARIOLa fe firme es Anshin. An-shin significa literalmente “el corazón-mente en paz”. Se puede hablar…Continue


Started by David Brazier. Last reply by David Brazier May 16. 2 Replies

Commentary on the Summary of Faith & Practice (part 5)TEXT (is) the practice of Nien FoCOMMENTARYNien means mindfulness. It also means an impulse of mind. The Japanese form is “nen” which becomes “nem-” in terms like nembutsu. Fo means Buddha.…Continue


Started by David Brazier. Last reply by Jan Wizinowich May 16. 3 Replies

The bell master is responsible for the meditation hall and, in the liturgy, works with the celebrant. The celebrant may specify exactly what is going to happen or may take it as it comes. The bell master fills in the gaps and keeps everything…Continue


Started by David Brazier May 8. 0 Replies

Continuing commentary upon Summary of Faith and PracticeTEXT: Dwelling in this settled faithCOMMENTARYSettled faith is anshin. An-shin literally means "the heart-mind at peace". We can speak of different modes or dimensions of faith and anshin is…Continue


Started by David Brazier. Last reply by David Brazier Apr 10. 4 Replies

TEXT: Amida will receive you and you may fear for nothing since all is completely assuredContinuing the commentary upon Summary of Faith and PracticeTo be received and accepted as one is is the greatest wonder. To live in fear of rejection, although…Continue

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Comment by Tamuly Annette on March 13, 2017 at 20:46

Illustration des cinq niveaux selon Tung Shan

Lors de ses enseignement à l'Oasis, durant ce mois de mars 2017, Dharmavidya a commenté les cinq niveaux de la voie, selon Tung Shan. Ces niveaux sont illustrés par des métaphores particulièrement parlantes.

1. L'orgueil précède la chute

Au début de la nuit, quand la lumière de la lune est encore à venir, il n'est pas surprenant de rencontrer sans la reconnaître l'ancienne souillure profondément cachée dans le cœur.


La nuit se réfère au samsara, c'est le temps de l'obscurité. La lune représente le Dharma apparaissant dans le monde. Tant qu'on ne l'a pas rencontré, il n'est pas possible de comprendre en particulier nos fautes et notre responsabilité. On est sûr de soi, mais de façon limitée. Nous avons des preuves de notre nature cachée, mais nous ne les reconnaissons pas. A ce stade, nous croyons que la réalité doit s'incliner devant nous. Nous pensons que tout nous est du. Nous avons l'impression que nous pouvons tout avoir et tout accomplir et si ce n'est pas le cas, nous accusons les autres.

2. Se prosterner devant la vertu

La vieille femme ridée trouve un vieux miroir. Là, apparaît son visage, différent de celui qu'elle avait imaginé. Saisie, elle s'arrête et pourtant elle reconnaît son image.


La vieille femme ridée représente la personne qui a de l'expérience et a perdu un peu de l'arrogance de sa jeunesse. Trouver le miroir signifie trouver le Dharma ou se voir soi-même. C'est un choc. Nous faisons face à ce que nous sommes réellement: nous avons plus d'expérience ,mais nous avons perdu notre beauté. A ce stade la personne s'incline devant la réalité.

3. Avoir atteint la perfection

Loin du centre, il est une route sans poussière,

Contente-toi d'éviter et ne considère pas ce qui est actuellement interdit

Coupe ta mauvaise langue et avance vers la victoire.


Assagi par l'expérience consistante à se voir soi-même, on recherche une voie. Très vite, on découvre un principe pour s'améliorer. C'est la position de la religion conventionnelle. La part obscure est réprimée et la personne se conforme à ce qui est considéré comme correct. La question est de distinguer le bon du mauvais et d'obéir aux principes. C'est une attitude moralisatrice. Dans la mesure où l'on adhère à la rectitude, on considère qu'on est parvenu au but. Du point de vue du Mahayana, c'est la position de l'arhat.     

Comment by Stephen greenberg on January 6, 2016 at 16:23
Dear Dharmavidya, I've just read your writing on Contrition. As usual,you always know how to get right into my heart!Contrition is indeed born from honesty.Admitting our Bombu reality is so freeing.However, I'm caught in the Self-power/ Other-power quandry.If we accept our Bombu state, how do we proceed? Do we still strive while knowing we can never do it "perfectly"? To some the Bombu paradigm doesn't gel with our bootstrapping indoctrination.How have you navigated our perennial tightrope walk?
Namo Amida Bu, Steve


ITZI Conference 2017

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Korean Version of Workshops

Posted by JAESUNG KIM on August 6, 2017 at 6:58 0 Comments

2017 여름 불교심리치료 및 상담 워크숍 3회 내용




In this workshop we shall introduce and review important aspects of Buddhist psychology including the conditioned and unconditioned mind, object relatedness, skandha process, the unity of path and goal, bodhichitta,…


Great Intentions.

Posted by Adam Dunsby on August 3, 2017 at 22:42 0 Comments

  • The power of intentions is a topic that comes up regularly for me and always provides me with food for thought. In a recent service I was struck by the gravity of the Bodhisattva vows that we sing as part of our liturgy. ”Innumerable…


Study Group.

Posted by Adam Dunsby on July 18, 2017 at 22:41 1 Comment

We just had a study group meeting at Amida Mandala Temple. Only three of us but a very rich hour. Predictably we came round to the issue of ‘is one Nembutsu enough?’ My understanding: In a sense it is, because when we call Amida we become one with his vow and the Pure Land and thus we are saved. In another sense we have to keep calling him so that he can keep saving us. As if we’re all lost in a thick fog and Amida is a few steps ahead of us illuminating the way, we have to keep him in sight…



Posted by David Brazier on July 11, 2017 at 15:30 0 Comments

On 8th July we had a meeting of six teachers at Oasis together with many visitors.

Pictures: Here

Each of the teachers gave a presentation on what they considered most significant in their practice. Then there was an extended lunch period for socialising and, finally a sessions of questions and answers.…


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