Tao Sangha Bodhisattva Nembutsu is a totally new way compared to previous ways of practising Buddhism. So what is the difference?
In any method of meditation, it’s about what to do inside ourselves: how to meditate, what image to create, what to visualize, how to chant, and so on.
These are the subjects. They concern what I will do.
But, Tao Sangha Nembutsu is different. How is it different?
What can we do that will influence the subconscious of other people?
How can “A” person (the “doing” person) influence or transform the subconscious of “B” person? But, not only this. How can we make it so that B person will also influence “C” person, and so on?
Is this possible?
Is it possible for you, A person, to influence B person’s subconscious, and is it possible, in turn, for B person to then influence the subconscious of and change the ki of C person, and so on?
Is it possible for C person to really feel the changes?
In a common sense way we think no, no, no, it’s not possible because the basic concept of science is that our heart, our mind, cannot affect material things. Science says that material and our mind are totally separate, that nothing can change material. This is the basic concept of science, and most people live with this world view, and this world view makes people’s potential very low.
Our heart, our mind, is big enough to change even other people’s subconsciousness in both good and bad ways: both are possible.
We have to realize and awaken to the idea that our potential, deep inside ourselves, is the same as that of Amida Buddha, but most people will not realize or raise this potential.
Most people will die with a very limited world view, with a very limited image of themselves. Most people are trapped in the material point of view.
But in Tao Sangha we can experience this, and the purpose of practising Nembutsu is to change other people’s ki.
The basic primal concept of Buddhism is that “nothing is individual.”
What is the meaning of “nothing is individual”?
In Mahayana Buddhism we say that “one is everything,” “one is all and all is one.” “All” includes everyone, each other. “One” includes “everyone.”
Even those who practise and study Buddhism, they may only understand this in a very intellectual way. They aren’t practising this way. They just understand the words.
What is the meaning of “includes”? Includes means “one is, at the same time, affecting all others.” Each person affects all others. Just one action of my body, the movement of one finger, is the result of the whole universe.
But, this movement is the result of the universe and, at the same time, each movement is the cause and each movement is the result, which means that cause and result are oneness.
Every moment the universe is changing. Every moment we are affecting each other. Everyone influences each other. Every movement is a cause. Which means you, yourself, can affect everyone, you can affect the subconscious of other individuals and they will affect the subconscious of others in turn.
This is what we do in Nembutsu.
We let or make others affect the subconscious of others by visualizing the form of Amida Buddha into their hearts.
Why?
Because when we visualize the form of Buddha, we awaken the Buddha nature of other individuals.
When we read a sutra in Mahayana Buddhism, in the end, it’s written like this. Through this dharma talk, Shakyamuni Buddha’s dharma talk, 500 people are awakened to enlightenment. Or, for example, in the Lotus Sutra, this bodhisattva, this buddha, has been rescued. Billions and billions of spirits move onto the other shore.
Actually I don’t know what the meaning is, but I realize that our Nembutsu is now starting to make all individual beings infinitely influence all others to visualize the form of Buddha, or give prayers for the rescue of all beings, or to be in a state of juji. This is possible in our image of Buddha.
It’s possible for you to feel as a bodily sensation, as ki, that it happens.
On the surface level, we don’t know, but on a subconscious level, this is possible.
In Nembutsu, in our prayers, in our chanting — for one hour, two hours — we do this for all beings in the universe and it actually happens.
Tao Sangha teaches the meaning of juji as “to be responsible to the Three Treasures”:
Buddha Dharma Sangha.
Tao Sangha teaches that through juji you receive the Great Spirit and the Great Spirit will dwell in you and will unify with your ki body if you are in a state of juji.
Why does this happen? Why should you be responsible to the Buddha Dharma Sangha, the wisdom of the Great Spirit?
Because the wisdom of the Great Spirit will be unified with your ki body.
What is the structure?
Because we are all influenced by each other, we are all responsible to all others. Everybody is responsible.
If you awaken to the truth, the wisdom of the Great Spirit will unify with your ki body.
To be in a state of juji, to be responsible to the Buddha Dharma Sangha means this:
Sangha is all beings.
Dharma is the truth of the Universe.
Buddha is the Great Spirit.
If you are awakened to the truth, to the reality of the universe, you will receive the wisdom of the Great Spirit into your ki body.
Please, boys, understand, there are three conditions for a girl to like you:
The guy who is really responsible, the girls will like him.
The guy who is very generous, the girls will like him.
The guy who is very playful, the girls will like him.
Don’t forget these three conditions, guys!
Don’t forget to be responsible to the Three Treasures and let the wisdom of the Great Spirit unify with your ki body and your life will change. You will be able to transfer the wisdom light of the Great Spirit of Amida Buddha to the whole universe.
