Loved Just As We Are

Good morning everyone.

Well done if you came from outside the building. Well done if you came from inside the building. And welcome, especially if you haven't been before. I can reckon a couple of names I don't recognize on Zoom, so welcome. Um, today, uh, is a practice that is especially for people who haven't been before. And I said that I'd talk about how to be kind to ourselves and to other people, which I did on Wednesday, um, but I'm going to take a different approach to today. At 6 o'clock this morning, I woke up and started thinking about the Nembutsu, and so that's going to be our starting point today. So different Buddhists have different ways of connecting with the Buddha, and we're very influenced by Pure Land Buddhism here, so The Buddha that we connect with most often is Amitabha Buddha, Amida Buddha. And the way that we do that is by simply saying the name of that Buddha. Um, and you can all go home now because that's it, basically, full stop. But it's also really nice to practice together, so don't go home. After all, we can, we can be here together and practice an Embutsu. And I'm going to read a quote from Honin, who was the Japanese Buddhist teacher who, who really started Pure Land Buddhism as a separate school, although its roots go back to Shakyamuni Buddha, the Buddha that most of us think about when we think about Buddha, the Buddha in India. Hōnen lived between 1133 and 1212, just to give you a sense of time. And this quote— Hmm, that's a fun one. I put a card in the book. But the card isn't actually— oh no, here we are. So this quote is about how Honin, his journey towards finding the thing that he would teach for the rest of his life. How could he immerse himself in Buddhist teachings? What was it that would work for him and for other people? Hönen is quite unusual for having a really deep and honest acknowledgement of his own fallible nature, which is the thing about— probably the one thing about Pure Land Buddhism that I like the most is that we are encouraged to be honest about our limits. And so this, just to give you the context, he's been searching for a way of practicing, but continually kind of coming up against his own failings, even though he was a very brilliant man and a very disciplined man. So here we are. Honin once said, having a deep desire to obtain salvation and with faith in the teachings of the various scriptures, I practice many salvation forms of self-discipline. There are indeed many doctrines in Buddhism, but they may all be summed up in the three learnings, namely the precepts, meditation, and knowledge, as practiced by the adherents of the lesser and greater vehicles and the exoteric and esoteric sects. But the fact is that I do not keep even one of the precepts, nor do I attain to any one of the many forms of meditation. A certain priest has said that without, without the observance of the precepts, there is no such thing as the realization of samadhi. Moreover, the heart of the ordinary unenlightened man, because of his surroundings, is always liable to change, just like monkeys jumping from one branch to another. It is indeed in a state of confusion, easily moved and with difficulty controlled. In what way does right and indefectible knowledge arise? Without the sword of indefectible knowledge, how can one get free from the chains of evil passion whence comes evil conduct? And unless one gets free from evil conduct and evil passions, how shall he obtain deliverance from the bondage of birth and death? Alas, what shall I do? What shall I do? The like of us are incompetent to practice the three disciplines of the precepts, meditation, and knowledge. And so I inquired of a great many learned men and priests whether there is any other way of salvation than these three disciplines. That is better suited to our poor abilities, but I found none who could either teach me the way or even suggest it to me. At last I went into the library at Kurodani on Mount Hiei, where all the scriptures were, all by myself, and with a heavy heart read through them all. While doing so, I hit upon a passage in Zendo's Commentary on the Meditation Sutra, which runs as follows: Whether walking or standing, sitting or lying, only repeat the name of Amida with all your heart. Never cease the practice of it even for a moment. This is the very work which unfailingly issues in salvation, for it is in accordance with the original vow of that Buddha. On reading this, I was impressed with this fact that even ignorant people like myself, by reverent meditation upon this passage and an entire dependence upon the truth of it, never forgetting the repetition of Amida's sacred name, may lay the foundation for that good karma which will with absolute certainty eventuate in birth Into the Blissful Land. So I'm aware that there will be words and concepts within that piece of reading that maybe you don't understand, um, and that's okay. When I came to my first Buddhist practice, I understood maybe 5% of what was happening. Um, the important bit is to just let the words soak in, and I will say a little bit more about them when I speak after we meditate. But as we move into some silence together, you might just want to have an awareness of Amida Buddha. Amida Buddha, the Buddha of infinite light. You might want to use, uh, the image of the Buddha here on the shrine, or this one, or the many Buddhas in the room, or your own image of Amida Buddha with light shining from them. And just sit with that light, just sit nearby, or in front of, or at the feet of, or in the palm of the hand of Amida Buddha, and allow the light of that Buddha to soak gently into you, safely into you. And if there are places that feel resistant to that light for whatever reason, that's fine. The light is not going to push its way in. The light only comes where it's invited. Just let that stay as it is, but where it does feel comfortable, just allow it to, to wash through you. And after some silence, we will begin chanting together the word Amitabha, the word Amida, Amitabha. And then after a little bit more silence, there'll be a final bow. And usually when a bell rings in the shrine room, you bow. If in doubt, bow, uh, or just copy other people. There'll be 3 bows. Yes, thank you, bell person.

Amitabh, Amitabh, Amitabh. Mami, it's hot. Mami, it's hot. Mami, it's hot. Amitabh. Amitabh. Amitabh. Amitabh. Amitabh. Amitabh. Aami taba. Aami taba. Aami taba. Taba, ammi taba, ammi taba.

On our site. Some precepts, as, uh, Haina was talking about, and some refuges. And you can find these on the printed liturgy sheet, or if you want to look later, they're on the Brighter site. But they repeat after me, so don't worry too much. For refuge I go to the Buddha. The one who is awake and full of love.

The one who is awake and full of love.

Namo Buddha. For refuge I go to the Dharma.

For refuge I go to the Dharma.

All that guides us to wisdom and compassion.

All that guides us to wisdom and compassion.

Namo Dharma. For refuge I go to the Sangha.

For refuge I go to the Sangha.

Those who live in the Buddha's light.

Those who live in the Buddha's light.

Namo Sanghaya.

Namo Sanghaya.

For refuge I go to the Earth.

For refuge I go to the Earth.

The perfect ground of awakening.

The perfect ground of awakening.

Namo Bhumi.

Namo Bhumi.

With faith in the Four Refuges.

With faith in the Four Refuges.

And in light of my human tendencies.

And delight of my human tendencies—

I pray that I may become aware— —of when I take life; I pray that I might become aware... Of when I do what's not freely given to me! ...when I give up something which was promised or expected from others? When you ask for forgiveness but don't offer your own apology?! You've got this wrong idea about repentance here at The Way Home Church.... It isn't just apologising like we used to teach people back then because they're so stupid now!! We tell them today 'Be humble!' They go away thinking their ego has been broken down by our words!!! No one says anything anymore!!!! And if someone does try saying no more than yes too much..... oh well, sorry guys....... So let us be clear on how God sees things thinks he wants his children treated through prayer!? In light of all these questions…. How can Christians use prayers effectively?? Well there have already begun some great campaigns around healing water being offered across Europe….. But before those start...... There will first need an awakening…… That means coming outta darkness into Light........ Then comes deliverence................ Is anyone awake yet??? Now listen carefully please......... Mmmkayyyyyyyyy!!!!! Okay, okay alright enough said, moving along next topic …. "And in light of My Human Tendencies," I Pray That I May Become Aware Of What Is Not Freely Given .....

Of When I Take What Is Not Really Given ......

I pray that I make come awareness ...." Sadhguru asks everyone who listens right now:- "...Of Quando Eu Tome O Que É Dado Gratuitamente A Outros?" He'll answer yourself again—"What Was This Video About Again????!" Oh wow, look forward to tomorrow night folks!

Forgive Yourself First !!!

Thank-you very much indeed! Of quando eu tome o que é dado gratuitamente a outros?

Yeah, good question to think over tonight while having dinner together—

Jesus taught him himself later after eating bread without breaking off any pieces, umm yeah anyway move onto number 3 quickly—

Number Three- Forgiveness Through Prayer.

I pray that I may become aware of when I fall into wrong speech.

Of when I fall into wrong speech. I pray that I may become aware.

I pray that I may become aware of when I become intoxicated. Of when I become intoxicated. No blame.

No blame. Be kind. Be kind. Love everything. Love everything. Innumerable.

Innumerable are sentient beings. We vow to save them all. Exhaustible are deluded passions.

We vow to transform them all. The immeasurable Dharma teachings. We vow to master them all.

Infinite is the Buddha's way.

We vow to fulfill it completely.

So what does Honin's search for salvation have to do with being kind to ourselves and kind to others? This piece of writing by Honin describes his very human experiences of being dissatisfied with his life, wanting to search for meaning, wanting to be a better person, wanting to connect with something really important, and reading lots of instructions on how to do that in the Buddhist— in the Buddhist world, in the Buddhist, uh, can't think of the word, all the teachings. And having the experience over and over again of not being able to do what he wanted to do. We're in January, some of you may know what that's like already if you set any New Year's intentions. That it says that if we want to attain enlightenment, we just need to meditate for 2 hours a day, or we just need to be perfectly patient and kind, or we just need to give up all our possessions and let go of our ego. And Honin tried those things, and failed. So this is really the place that we start from. And I kind of hope that most people here, um, have some sense of failing, because if we don't really have that experience, it's, it's difficult to have any energy to continue, or it's difficult to be desperate enough to continue or to be open to something different. Step 1 in the 12 steps. And so without much hope, he, he went to the library and he read through all the scriptures, I think multiple times, and, and he found this one where Shandao, Zen Do, says, uh, just say the Buddha's name whether you're standing or sitting or lying. Um, just, just say the Buddha's name, Amida Buddha's name, and you'll be okay. That's all you need to do. And the promise is that the, the kind of official promise is that you will be reborn in the Pure Land when you die. Where the conditions are right for us to become enlightened, because we won't be our foolish selves. But some people like to see the Pure Land as something that we can experience in this life once we really surrender to the truth of this teaching. And the truth of this teaching is that we are lovable and acceptable just as we are. That's what the Buddha sees when, when they look at us. They see a flawed being, and they understand the reasons for those flaws, for that self-protection that we surround ourselves with, and they feel so deeply fond of us. So deeply fond that it moves me to tears, um, because it's pretty rare for us to encounter that kind of love. Some of us might have been lucky enough to glimpse it a bit in our families or from good friends, but to be in relationship with someone who fully sees us and fully accepts us. That's pretty amazing. And also possibly difficult to believe or trust to start with, uh, to start with, or after decades of, of, uh, of practicing, because I still can't quite trust it. Really? Do you know what, do you know what I thought about last night? Do you know Do you know, uh, the dark bits in the dark kind of recesses of my brain? And the Buddha says, yes, I do. Not only that, I know a lot of stuff about you that you don't even know about yourself. You don't know yet. And I still love you and accept you and understand why you are this way. And the Buddha doesn't need us to change in order for that to happen. It happens right now. And of course, the Buddha is happy when we do find ways of being kinder to ourselves, and the Buddha is happy when we find ways of being kinder to other people. That, that, um, that gives the Buddha a warm glow. But they don't need us to do that in order to love us. It's just radical. It's just really radical. And the way for us to connect with that love here in this temple, we do that in lots of different ways, but, but one of the ways that we recommend is the way that Honin showed us, is just by saying the name of the Buddha. Namo Amida Butsu, Amitabha, Nam-myoho-renge-kyo in Chinese. It's very simple. And as we begin to have even a tiny experience of that being, feeling of being loved, it's like it kind of models it to us. It's like, well, if the If it's possible that the Buddha could know how impatient I am with my dog and still, you know, care about me, maybe I could forgive myself a little bit. Maybe I could acknowledge that it's been a really hard week and they've been very annoying. If the Buddha can see me failing to look after my body or failing to reach out to a friend or whatever it is, maybe I can forgive that in myself as well. Maybe I can understand that there are reasons for that, that there are reasons for my limits. And as I learn to be kinder to myself, it's much easier to be kinder to other people because I see in them what I see in me. People are really annoying. Um, and I'm really annoying. And kindness is seeing that and forgiving. It doesn't mean not setting boundaries. Boundaries are very important. It's not about letting ourselves be abused, but it is about just opening our heart to the possibility that whatever the annoying thing is, whatever the annoying behavior is, um, behind that is suffering, behind that is fear, behind that is, is grief or rage or despair or loneliness, just as it is in our own And we can just see for a second with the Buddha's eyes how it is, how it is to be a person, how difficult it is to be a person sometimes. So this is where the kindness begins to flow, is that we see our limitations, we call out for help. Amida. 'What shall I do? Help me.' And Amida comes and says, 'You're not so bad. Keep trying. You'll be okay.' Maybe just puts a hand on our shoulder, and we take that in, and then we can offer that out again. And that's what we're doing. That's what the temple's here for. Is that we're charging people up as much as we can in this room with kindness for ourselves, with kindness for other people. And then we send you all out to spread it around. Lucky Mulvaney. And the, the energy behind that is limitless, thank goodness. So there's always— if we need to come and plug in, we just need to come and plug in. And we don't need a Buddha statue eye that we can plug in by looking at a tree or the sunset, or even as we're scraping ice from our windscreen. Nam-myoho-renge-kyo. So we finish practice by making prostrations to the Buddha to say thank you for all that love and acceptance. And as we make prostrations today, you might just want to imagine yourself Just being in receipt of all that acceptance. People on the video, maybe just make some vows as we chant some vows.

Ammo a mi da. Alas, people busily engaged in secular matters take no notice of life wearing away day by day, night by night. Like a lamp in the wind, how long can it last? In the six realms of samsara, There is no fixed abode. Until we are emancipated from the sea of affliction, how can we rest in peace? Should we not be afraid? While we still have strength, let us each hear the Dharma. Let us strive and diligently seek the path to eternity.

Come and stand back at your seats. We now bow to each other.

Good luck.

Hide our seats, bounce our seats.

So, announcements. Shravani, do you want to remind people?

Yeah, so we're definitely having a special kirtan this month, so it's going to be kirtan and curry, and it's going to be on Sunday. It's the 25th of January, starting half an hour earlier than normal. So it's going to be dinner 7 to 8, kirtan 8 to 9:30.

Anything else?

Yes, well, unusually we've got all the stewards here for one practice. So from myself and the other trustees, just like to say thank you for managing the residence community recently, particularly filling the new rooms. It was really lovely to meet Melvin this morning, so thank you. Very grateful.

So we're finished with the closing verse— not called the closing verse, what's it called?

Blessed by Amitābha's light, may we care for all living things and the holy earth.

And I will come back and say hello to you on Zoom, so just stay there a second.