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Les quatre modes de la foi

Started by Vajrapala Lut Moerman yesterday. 0 Replies

Il suffit de vivre une vie simple fondée sur la foi, mais ne passez pas à côté des ouvertures, si elles apparaissent. Nous sommes tous plus libres que nous ne le croyons. Il existe quatre modes différents de foi, nous permettant de franchir la porte…Continue


Started by Nati on Sunday. 0 Replies

Publicado por David Brazier el 23 de marzo de 2018  en Discusiones Budistas Actualmente, la idea de "estar en el aquí y ahora" está de moda. y considero que es un asunto verdaderamente interesante sobre el que reflexionar. Aquí y ahora estoy sentado…Continue


Started by David Brazier on Friday. 0 Replies

It is enough to live a simple life of faith, but don’t miss the openings when they come. We are all more free than we think. There are different modes of faith that enable one to pass the gateless gate.Shinjin: This primarily refers to the times…Continue


Started by David Brazier. Last reply by Nati on Thursday. 4 Replies

An Interesting QuestionThe Tien Tai patriarch Chih-I (also spelt Zhiyi, 538-597), who lived a century before Shan Tao, was asked the following question. A bodhisattva is supposed to be unselfish and altruistic. Yet bodhisattvas go to the Pure Land.…Continue


Started by David Brazier. Last reply by Vajrapala Lut Moerman Apr 14. 1 Reply

A shrine is a sacred place where one can be in touch with the spirit of a sage or holy being. In Buddhism, the term shrine is used both for large temples dedicated to a Buddha, bodhisattva or other holy being as well as to the smallest home altar or…Continue


Started by David Brazier Apr 13. 0 Replies

A Perennial QuestionThe question of faith and works is a longstanding religious debate. It is one of the main divides between Protestants and Catholics, for instance. Protestants, in principle, believe that faith in God’s love should be sufficient…Continue


Started by David Brazier. Last reply by Nati Apr 4. 2 Replies

In this piece I would like to briefly restate my understanding of the Four Truths. This is already set out in my books The Feeling Buddha and Not Everything is Impermanent and will be familiar to those of my students who follow my work closely. It…Continue


Started by David Brazier. Last reply by Carol English Mar 30. 1 Reply

OUTLINEThe medical metaphor is used a lot in Buddhist studies. The Buddha is sometimes referred to as “the great physician” curing the dis-eases of the world. The Four Truths which are fundamental to Buddhism - dukkha, samudaya, nirodha and marga -…Continue

The Famous Dialectic of Chan

Started by David Brazier. Last reply by Andrew Ralph Cheffings Mar 28. 13 Replies

The most famous classic of Chan Buddhism (Chinese Zen) is the Platform Sutra 六祖壇經. The sutra presents the teachings of Huineng 慧能 (638-713) [However, the text went through many revisions and the ten chapter edition that is currently taken as…Continue


Started by David Brazier Mar 23. 0 Replies

Currently, the idea of “being in the here and now” is à la mode. and I find it a truly interesting matter to reflect upon.Here and now I am sitting in the middle room in my house in France. The walls are white. The wood stove is black. Observations…Continue

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Comment by Ryusho Jeffus on March 17, 2018 at 19:00
Beautifully and skillfully stated. Thank you.
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

Blog Posts

Nembutsu Question

Posted by Dayamay Dunsby on April 20, 2018 at 8:22 1 Comment

I found this in a book that I'm reading. It has challenged my current "understanding" of the Nembutsu. I tend to think of the name itself as salvation and the bridge to the Pure Land...

"...Nembutsu is not a means to gain salvation but a reflection of it. Shinran acknowledges there is nembutsu without true entrusting because he lived in an environment where nembutsu was recited for benefits and merit. By itself it cannot produce true entrusting. Nevertheless, they are inseparable as…


Shinran and Ippen

Posted by Dayamay Dunsby on April 16, 2018 at 8:00 0 Comments

On Saturday evening our regular study group met on Skype where we looked at and discussed material from "No Abode", a beautiful book about the life of Ippen, ancient Japanese Purland master and "The Essential Shinran" which documents the life of Shinran Shonin, one of Honen's most famous disciples. We had a very stimulating discussion which I enjoyed greatly. We will be meeting again on Saturday 19th May at 9pm British time. Please feel free to contact me if you would like to join us.…


Buddhism Day

Posted by Andrew Ralph Cheffings on March 28, 2018 at 15:46 1 Comment

I wasn't getting as much done as I intended to or 'needed' to in my previous mode of moving between lots of different activities, so I decided to devote one day a week to a particular activity, and this week I'm doing a Buddhism day. I've finally managed to get started on Vow 22, then I did some online research and catching up with mostly Buddhist emails, then I wrote a dharma talk. I plan to do a service run-through later. It's certainly easier for me to get things done this way. Namo Amida…



Posted by David Brazier on March 19, 2018 at 21:43 1 Comment

Today is the fourteenth anniversary of the death of Gisho Saiko. Sensei Saiko was the founder of Shinshu Counselling. He wrote a number of books and presented his ideas at international conferences as well as through his university and Buddhist organisations in Japan. He referred to my work in his books and when I visited Japan a few months before his death, he took on to invite me to a number of gatherings and hosted my wife and I in royal fashion. He was enthusiastic that I should play a…


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