Month: December 2017

Paul Roberts – A Good Teacher

             Amazing path of awakening – Tribute to a Good Teacher

pundarika-fa

Pundarika – A rare White Lotus Flower that rose from the mud of blind passions…

All mundane foolish persons whether good or evil
Having heard and entrust in the Universal Vow of The Tathagata
The Buddha called them persons of vast excellent understanding
Who are also named by people as ‘Pundarikas’.

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This post is a special tribute to Paul Roberts who had recently passed on to Amida Buddha’s Pure Land of Peace and Bliss. Despite his personal health issues, Paul had tirelessly and compassionately spread the wonderful teachings of Master Shinran on Amida’s Inconceivable Gift of Salvation. Being a good teacher with True and Real Shinjin, he had helped numerous persons interested in Jodo Shinshu to listen deeply to Master Shinran’s expositions; resulting in many receiving the precious Gift of Shinjin, putting a permanent end to their endless suffering in samsara when this life is over.

Paul Roberts was the moderator and true teacher of Master Shinran’s Teachings – on his On-line Sangha, True Shin Buddhism Yahoo Group which he started in 2006. His amazing journey to The Teaching, Practice, Shinjin and Realization on The True Pure Land Way of Master Shinran, was a great source of inspiration and encouragement to many ordinary foolish lay persons, fellow travellers who were seeking for the only viable Path of True Salvation. Gratefully joining Amida Buddha’s golden chain, he also teached with his wonderful videos on You Tube, available to every one. His uncompromising attitude and fight against false teachings and divergences from the True Pure Land teachings, were well known by everyone who heard his teachings.

Paul’s wonderful story, written in his own words, gives us an excellent opportunity to listen deeply to the inconceivable working of Amida’s Great Compassion…

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Up until I was about 20, I was a staunch materialist, also known as a nihilist. I was convinced that all there is in this universe is space, time, matter and energy.

And then, I began to experience these “wake up calls”.  I’d have moments where my ego-self consciousness would just fall asleep somehow.  In that moment, all that was left (as I know now) was simply my Buddha-self consciousness.

For a brief, shining moment, I was seeing the world with unstained Buddha eyes. I experienced my oneness with all that is.  There was no “me” in those moments. I was simply full of the fruit of Buddha-self consciousness: Love, compassion, the non-dual or unitive VIEW

Since then, I’ve done a lot of study of religions and spirituality generally, and found out that this experience is common to all people in all times, places and cultures.  Of course people use different words and concepts to describe it and place it into their own cultural matrix afterwards.  But those precious moments themselves are ineffable, and beyond words and rational explanation.

These moments were my first “awakening” in this life.  Of course, they faded over time, as my ego-self consciousness re-awakened and my Buddha-self consciousness receded into the background of my mindstream once again.

Now I understand, and know beyond all doubt, what was happening:  The countless transcendental Buddhas and Bodhisattvas work behind the scenes in each of our lives, laying down a trail of “spiritual breadcrumbs” to urge us, coax us and lead us – each and all. And the biggest breadcrumb of all is this  kind of shining moment where even someone as confused as me just KNOWS there is something more going on than mere materiality.  For me, as for so many others, that moment changes us forever, and gives us a new outlook on life, an outlook that makes us a pilgrim on the Path of Awakening.

That doesn’t mean we’re done, by any means. But it does mean that the great purpose and goal of our life has changed.  Life now has a meaning it could never otherwise have.  And the great purpose and goal is to now live life as an awakened being ALL the time – to have that ineffable non-dual view ALL the time – to live life and experience life and see life from the very top of that mountain of enlightenment that pilgrims on the path are travelling without EVER losing that mountaintop view, retrogression into plain, mundane, ego-self consciousness.

Of course, I know now that this is exactly what happened to Gotama on his own journey from being a prince to being the Buddha of our time and place.  After seven years of the most intense seeking as a pilgrim on the path, he sat down one last time under the Bodhi Tree, and looked more deeply into reality than he ever had before.  And so he found, at last, this ego-self consciousness as a thing – a psychic entity that seems unique to humans in our world – and he recognized it as the very SOURCE of our suffering, our alienation, our endarkened vision of ourselves and our lives.  He called this psychic entity the builder of this house of suffering – and it surely is.

And then he snuffed it out, as one might snuff out a candle, and so he arose from that Bodhi Tree not as Gotama the seeker, but as the Fully Enlightened One, the Great World Teacher, the Turner of the Wheel of Dharma.  By snuffing out that ego-self consciousness, He was now THE BUDDHA…or more accurately A BUDDHA – one of countless Buddhas in this universe, and any other universes we don’t yet know about.

And as I read this, I knew – after many years as a seeker who’d gone down one blind alley after another – that THIS was my goal.  I wanted to become a Buddha, too.  And so, after many years as a seeker floundering around with the best intentions, I finally became a disciple of Shakyamuni, and understood that the end game for a seeker was to become a FINDER, just like Gotama had.

Or as I sometimes say, “When I grow up, I want to be a Buddha”.

So now I was a disciple of Shakyamuni. And as far as I could tell, in all of the branches of authentic Buddhism, the name of the game was about lifting myself up by my bootstraps.  It was about climbing the mountain of enlightenment, one small step after another.

By this time, I already had some good skills as a meditator, and bring on that non-dual experience at will much of the time.  Like many who become skilled, I could sit down in my quiet time and place, and take off the clothes of “me” during my meditation or “practice” time.  But even if I had the best and most wonderful experience of Buddha-self consciousness during my practice time, as soon as I got up, against my own deepest desire, I was clothed with “me” once again.  And so the experience – like all the others I have had since the beginning – was marked by impermanence.

Said another way, I could GET there, but I couldn’t STAY there.  And over many years, observing all sorts of people and groups in the global Buddha-sangha, I came to realize that this was not just my problem, it was EVERYBODY’S problem.  Just like the little boy could see through “The Emperor’s New Clothes”, I could see – and couldn’t HELP but see – not a one of us seemed capable of “staying there”.  Not a one of us could actually shed the clothing of our ego-self consciousness in a PERMANENT way, like Gotama finally did beneath that Bodhi Tree some 2500 years ago.

It took me a long time to really SEE this, and a longer time to find the words to describe what I was seeing.  Nevertheless, I was content with my own trudging up the mountain of enlightenment like all the other Buddhists (or so I thought), just figuring that it was going to take a lot of lifetimes t get there.  If that was the way it was, I was OK with that.  If that’s what all the Buddhist pilgrims on the Path were doing, then I would do it too – no matter how badly I did it.

But then, right after 9/11, I was confronted with two tragic experiences that were just too much for me to bear. The first was in July 2002, when my younger brother committed suicide. I was so shaken by that experience, and all that surrounded it, that I couldn’t quiet my mind at all.  I couldn’t read or study the Dharma, or listen to any Dharma teachers, or do ANYTHING to lift myself up by my own efforts at all.

And that’s when I was drawn, for the very first time in my life, to the man named Shinran, and the Dharma he taught.

As soon as I started to read his words, and understand his basic Dharma propositions, I knew I had found the open Dharma door I had been seeking for so many years.  I still didn’t understand it clearly – because all of the English speaking Dharma teachers I could find were preaching and teaching a DIFFERENT Dharma message than Master Shinran’s message.  At that point, I simply didn’t know or understand enough to separate the wheat from the chaff.

But my spiritual “sniffer”, the sense from my own inner Buddha-self consciousness, was leading me along, and convincing me thoroughly that this “Path of the Foolish” was much more suitable for such a weak, stumbling and failing Buddhist like me, compared to the “Path of the Sages”, for which I was CLEARLY not suited.

I was ready for a Dharma path which was about TRUSTING rather than TRYING, about being PULLED-UP by some “other power” rather than PULLING MYSELF UP by my own self-power efforts.  I was ready to “let go and let Amida”.

The one problem I had – and the reason I couldn’t just do that, is that all of the living Shin Buddhist teachers were talking about how Amida isn’t a REAL Buddha, but just some sort of mythical figure – like Hamlet, as one well known teacher put it. And (these same teachers said), the Pure Land was not a REAL Buddha-land, but just the state of Buddha-consciousness.

This confused me completely – because the way Shakyamuni Buddha and Master Shinran talked, they seemed to see Amida as a “real” Buddha – indeed in the Larger Sutra, in response to a request by the monk Ananda, Amida actually showed himself to the crowd assembled that day on Vulture Peak.  And at the same time, Amida showed all those folks the Pure Land itself.

So none of these teachings – which I now know are FALSE teachings – made any sense to me.

And then a second major tragic event happened in my family:  My older daughter, a beautiful and spiritually oriented young women, fell into a deep clinical depression and couldn’t make her way out, although she tried her best and we did too. We took her to the best doctors in our area, she took the anti-depression medicine they gave her – but nothing worked.  Sixteen months after my brother’s death, my daughter died as well.

Now, these unresolved questions I had became CRITICAL.  I was so overwhelmed, that I just didn’t know how to get through one day, much less a lifetime.  Every night I went to bed hoping that I wouldn’t wake up in the morning.

I just HAD to know:  Was Amida a REAL Buddha, a living being like Shakyamuni, in whom I could truly take full and final refuge, as Shakyamuni invited me to do?  Was the Pure Land of Amida a REAL place where I could be re-born at the end of this terrible lifetime, and become a real Buddha myself – at long last.

I searched and searched, desperately, all over the internet – but I couldn’t find a SINGLE Shin Buddhist teacher who would make those two simple assertions.  I became truly hopeless, thinking that in Shin Buddhism there was really no “there” there. The ground of faith I had been standing upon was falling away beneath my feet.

And then finally, stuck away in some obscure corner of the internet, was a website of some Japanese Shin teacher I had never heard of named Eiken Kobai.  He is called “Sensei” but I’ve learned that such religious and spiritual titles mean absolutely nothing.  It’s not about what you are CALLED…it’s about who you really ARE.

Eiken had one page in English on the whole site, with the text of his major book that was translated into English.  It’s called UNDERSTANDING JODO SHINSHU.  This little book explained the basics of Shin Buddhism better and more succinctly than anything I had ever read by other Shin teachers, and it seemed to accord entirely with the writings of our Dharma masters, Shinran and Rennyo.

So I wrote to Eiken, and he replied with the help of an American translator.  And then I wrote him again, saying that I had JUST ONE QUESTION:

“Is Amida Buddha a REAL Buddha, or not?”

Of course, Eiken answered the question directly and simply: Yes (he said), Amida is a real Buddha.

With that one short sentence, he had wielded a true Dharma sword, and had cut away all the delusions and obscurations planted in my mindstream by these false teachers, and their false teachings.

So as soon as I read Eiken’s words, I had no more obstacles left in my head, or my heart. I had no more doubt.

I simply entrusted myself and my entire karmic destiny ENTIRELY to Amida and His Primal Vow – and immediately received the inconceivable gift of His Shinjin.

This time, there were no ineffable mystical EXPERIENCES, no dropping away of my ego-self consciousness, no relief from the unending tsunami of my grief.  I still couldn’t stand to be alive, and still went to sleep every night hoping I wouldn’t wake up in the morning.

And yet, and yet…

Because of the faith-mind consciousness of Amida Buddha Himself shining into the darkness of my broken mindstream, I just KNEW – and KNOW even as I write this 11 years later – that I am truly grasped by the REAL Buddha called Amida.  I KNOW that He Himself will never abandon me, no matter what.  And I KNOW that when this life is over, I WILL awaken in Amida’s own Pure Land, and I will IMMEDIATELY experience that final transformation to Buddhahood – which is the great goal and purpose I already had!

When I grow up, I want to be a Buddha – and now I KNOW – beyond all doubt – that this would be how it would happen.

And I KNEW that in the very first moment of receiving Amida’s gift of SHINJIN, His own faith-mind consciousness.

In all of the ups and downs of my life since that moment, I have not had a single moment of doubt about that. This is not because of my faith, or my works, in any way. It is ENTIRELY because of Amida’s own faith and works, during His many lifetimes as the Bodhisattva Dharmakara, doing endless practices to perfection, on MY behalf, to create infinite karmic merit for ME.

It’s ALL AMIDA, ALL THE TIME.  All I ever need to do is listen deeply to the Dharma as best as I can, with the help of my Dharma friends. I just let go, and let Amida do EVERYTHING that needs doing in my little life, day by day, until I leave this body, and this life.

All I am here is GRATEFUL – like a drowning man who is grateful when he’s pulled out of the ocean and saved from certain death by a great ship passing by.

NAMU AMIDA BUTSU, I say in response.

NAMU AMIDA BUTSU. Thank You Amida Buddha.

NAMU AMIDA BUTSU

NAMU AMIDA BUTSU

NAMU AMIDA BUTSU

THANK YOU, THANK YOU, THANK YOU AMIDA BUDDHA

Written by Paul Roberts in October 2015, for: The Call Of Boundless Compassion.

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We are grateful to Paul for his wonderful story. It is certainly an amazing example of how a common foolish person like us, who, by single-heartedly entrusting himself and his karmic destiny entirely to Amida Buddha and The Primal Vow, is grasped and not forsaken by the Buddha. Having now obtained birth and Buddhahood in The Pure Land, Paul will be on his next task of returning to this world – through the Vow-power of Amida Buddha – to help others karmically linked to him (through seen or unseen ways), receive Amida’s Inconceivable Gift of Entrusting Faith.

Words cannot fully express how wonderful it is to have a Good Teacher of True Shinjin amongst us. Knowing this, our escape from this vicious cycle of pain and suffering in samsara at the end of this life, is all the more assured.

The Buddha’s infinite merits and virtues
Are bestowed equally on all beings.
May all accept Amida’s Gift of Shinjin
And obtain birth in His Land of Peace and Bliss.

Namo Amida Butsu   南 无 阿 彌 陀 佛
Namo Amida Butsu   南 无 阿 彌 陀 佛
Namo Amida Butsu   南 无 阿 彌 陀 佛

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Ajatasatru – Our Story

This is a repost of an article presented earlier on this blog:

THE STORY OF WHO WE REALLY ARE

淨 邦 緣 熟

icchantikas-1

Icchantikas are wretched, hopeless persons lacking the seed of salvation – people like ourselves who are stricken with a common human sickness, most difficult to cure in this world. Only the Compassionate Light of a Supreme Buddha can cure us…..

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Concerning beings who are difficult to cure, the Buddha has taught the following in The Nirvana Sutra:
“Kasyapa, there are three kinds of people in the world who are hard to cure:
.. those who slander the Great Vehicle,
.. those who commit the five grave offenses, and
.. those who lack the seed of Buddhahood (icchantikas).
These three sicknesses are the most severe in the world; they cannot be treated by sravakas, pratyekabuddhas, or bodhisattvas.”

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An Icchantika (一 闡 提) is the description that Master Shinran gave himself as he carefully explains to us, how difficult it is for this group of wretched, hopeless, foolish and ignorant persons, to cross the ocean of samsara – the painful cycle of birth and death. Without exception every one of us is an icchantika, a person consumed by the uncontrollable urges of lust, ambition, greed, hatred, jealousy and arrogance, in this Dharma Ending Age. We too are badly plagued by the same deep-rooted human sickness that can only be cured by the Other power of a Supreme Buddha.

He relates to us the story of Ajatasatru – The Story of who we really are:

“As I carefully reflect, I see that the inconceivable  Universal Vow is indeed a great vessel bearing us across the ocean difficult to cross and that the Unhindered Light is the Sun of wisdom dispersing the darkness of our ignorance.

Thus it is that, when karmic conditions for the teaching of birth in the Pure Land had ripened, Devadatta provoked Ajatasatru to commit grave crimes. And when the opportunity arose for explaining the pure act by which birth is settled, Sakyamuni led Vaidehi to select the Land of Serene Sustenance.”

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The story of Ajatasatru, the unborn enemy – told in the Nirvana Sutra and related in Master Shinran’s wonderful exposition, the Kyo Gyo Shin Sho (真 實 教 行 信 證) – is an excellent example of a mundane foolish person (凡 夫, bombu) who is overwhelmed and consumed by fire of egoistic passions of greed, hatred, deep-rooted ignorance, jealousy and arrogance. Having committed the gravest despicable crimes, Prince Ajatasatru later recognized how evil he was and considered himself an ‘icchantika’ – one who lacked the seed of salvation; a person without any hope of emancipation and was certainly condemned to the deepest hell.

The relationship of Ajatasatru’s hopeless plight and our own is direct and similar, but most of us are not honest enough to recognize that we are just as evil, wretched and hopeless as Ajatasatru. Transmigrating through trillions of lives, we have accumulated an incredibly immense amount of evil karma and are also destined for the deepest hell. Truly, Ajatasatru is our story – the story of who we really are.

Prince Ajatasatru – the beloved son of King Bimbisara of the country of Magda in northern India over 2500 years ago – under the instigation of Devadatta, a rebellious senior disciple of Shakyamuni Buddha, seized the throne and mercilessly starved his blameless father to death in prison. If not for the intervention of his compassionate uncle Jivaka, a true disciple of Shakyamuni Buddha, he would have also killed his own mother Queen Vaidehi for smuggling food to sustain the imprisoned Bimbisara. The extreme pain and unimaginable suffering experienced by Vaidehi brought her to implore The Buddha to show her a place throughout the entire universe and trillion world systems that was completely free from the dreadful agonies of mortal samsaric existence.

That tragic incident in this story of Ajatasatru, presented the ripening of a karmic opportunity for Shakyamuni Buddha to reveal and teach about Amida Buddha and His Pure Land of Happiness and Serene Sustenance – the undisputable choice selected by a painfully distraught Vaidehi from amongst myriad Pure Lands showed to her by The Buddha, through His transcendental power.

Vaidehi’s prayer to Shakyamuni Buddha at that time, opened up an extraordinary escape route for the masses of wretched, mundane foolish persons (凡 夫, bombu) who truly do not have the nature or spiritual capacity to perform difficult meditative or non-meditative disciplines and sagely practices. This is fully in accord with what the Buddha said to Vaidehi about her poor spiritual capacity at that time: “you are a common mortal with inferior mental capacity”.

Recognizing her own nature and hopelessly inferior spiritual capacity, Vaidehi made this passionate prayer:

“My only prayer is this: World-Honored One, may you preach to me in detail of all the places where there is no sorrow or trouble, and where I ought to go to be born anew. I am not satisfied with this world of depravities, with Jambudvipa, which is full of hells, full of hungry spirits, and of the brute creatures. In this world of depravities, there are many assemblies of the wicked. May I not hear, I pray, the voice of the wicked in the future and may I not see any wicked person.
World-Honored One, although all other Buddha countries are pure and radiant with light, I should, nevertheless, wish myself to be born in the realm of Buddha Amitayus, in the world of Highest Happiness, Sukhavati.”

Guided by the power of The Buddha, Vaidehi saw the marvelous splendor of Sukhavati. In that instant, a True Buddha and Land was revealed to her. Thus, she joyfully received the certainty of Shinjin, the Entrusting Faith and insight into the wisdom of the Buddhas. Ecstatically, with joy and gratitude, she exclaimed:

“World-Honored One, Never have I seen such a wonder! People such as I can now see that land by the power of the Exalted One! To remember these words is to remember the name of the Buddha. Namo Amida Butsu.”

Vaidehi recognized that any self-power efforts on her part would be utterly useless and that she was able to see Amida Buddha and The Pure Land only by the Other-power of Shakyamuni Buddha. She also knew without any doubt, that her endless pain and suffering in samsara, would definitely come to an end with her assured birth in Sukhavati.

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Ajatasatru’s amazing journey to receive Shinjin – the Entrusting Faith of Salvation directly transmitted to him by The Buddha – would not have been made, had he not encountered and listened deeply to his uncle Jivaka who was a good teacher – a kind and knowledgeable Dharma friend (善 知 識). It must be the ripening of Ajatasatru’s good karma, accumulated from the distant past, that made him listen to the advice of Jivaka.

Because he killed his father, a fever of remorse arose in his own heart and filthy sores began to cover his entire body – he was consumed by extreme pain and agony. Although Ajatasatru had earlier repented his vile, evil nature and despicable behaviour, he could not see any possible escape from the painful hell he had created for himself.

Six close ministers came before him one after another giving him various advice to seek the miraculous formulas of their trusted gurus. Yet, Ajatasatru cannot put any trust or comfort in their words. It was only on the wonderful Dharma teachings and urging of Jivaka that Ajatasatru built up the confidence to seek the compassionate help of Shakyamuni Buddha who already knew that he would come with Jivaka.

The Buddha taught the Dharma of Salvation to Ajatasatru, radiating the Compassionate Light that instantly healed his body and mind. As Ajatasatru listened deeply, absorbing the wonderful words from the Tathagata, his heavy burden of karmic evil was lightened, enabling him to receive the inconceivable Shinjin, the Entrusting Faith that had no root in his heart. With ecstatic joy and profound gratitude to the Buddha, he exclaimed:

“How is this possible! At the beginning I did not know to revere the Tathagata, and did not entrust myself to the Dharma and Sangha. World-honored One, if I had not encountered the Tathagata, the World-honored One, I would have undergone immeasurable suffering for countless, incalculable kalpas in the great hell.”

Thus, entrusting himself and his karmic destiny entirely to the Other-power of the Buddha, Ajatasatru’s progress to enlightenment was assured. He knew without any doubt that he will be freed from the relentless cycle of pain and suffering at the end of his life. The power of a Buddha’s Great Compassion is truly inconceivable.

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Listening Deeply (深 聞 佛 法) to the Buddha Dharma and to the essential teachings conveyed to us in Ajatasatru – the Story of who we really are – will certainly expose the stark truth, that we are actually the icchantikas who are destined for the lowest hell, without any karmic condition whatsoever for salvation.

Learning from this excellent, true story of Ajatasatru, let us honestly recognize the terrible karmic mess we are in at this time. This precious human birth has given us all the right opportunities to be repeatedly exposed to Shakyamuni Buddha’s teachings on Amida Buddha and  His Primal Vow  – the one and only Dharma door that remains open to spiritual idiots like us. Deeply listen, listen, and again listen to this excellent Dharma.

Ajatasatru’s amazing journey to find the only reliable escape route out of samsara, should also be our journey. Firstly, his good karma from the distant past ripened when he found and listened deeply to a kind Dharma friend and spiritual confidant (善 知 識) – his uncle Jivaka – a true disciple of the Buddha.

Next, with Jivaka’s repeated encouragements, he found the courage to seek the Other-power help directly and only from a person who had attained Supreme Enlightenment – the Buddha – and not from sravakas, pratyekabuddhas, bodhisattvas or anyone else. Receiving the Compassionate Light of Shinjin from Shakyamuni Buddha healed him in body and mind. Thus, he received the inconceivable Gift of Salvation while still living out his remaining life as a mundane foolish person filled with blind passions.

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Maturing of our good karma, accumulated from the distant past – though unconscious to us, due to our deep-rooted ignorance – has brought us these extremely rare encounters, awakening to the untiring presence of Amida Buddha, the greatest of all the Buddhas. We are now freely given, this inconceivable awareness of the omnipresent, Compassionate Light of Salvation of Amida Buddha who has pledged to save us, no matter who we are or how heavy the enormous evil karmic baggage we are now carrying.

May all wretched icchantikas – common mortals like ourselves – not squander away our precious human births by playing the self-power games on the Path of sages. Let us listen deeply to the wonderful Pure Land teachings of Shakyamuni Buddha on Amida Buddha and His Primal Vow, that clearly show us ‘the Easy Path’ (in accordance with our nature and circumstances), leading to the end of suffering, in this Dharma Ending Age.

The very moment we take heed of the exhortations of the Buddhas and are able to accept without any doubt Amida Buddha and The Primal Vow, we will receive His inconceivable Gift of Shinjin, The Entrusting Faith that guarantees our birth in His Land of Peace and Bliss at the end of this life. We are thus, instantly embraced and not forsaken by the Light of Great Compassion, here and now. Our pathetic human sickness – the common disease of icchantikas – is finally and fully cured by Amida Buddha.

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Gratefully taking refuge and Entrusting our karmic destiny entirely to Amida Buddha and His Primal Vow, we single-heartedly Say His Name (南 無 阿 彌 陀 佛 – Namo Amida Bu), which is endowed with the Tathagata’s infinite merits and virtues. Moreover, the wonderful Name is also fully supported and glorified by all the Buddhas throughout the ten directions.

Thus, with the merit transference from Amida Buddha for going forth, our birth in the Land of Happiness is absolutely assured, while we are still living out this treacherous existence. We know without any doubt, that this is our last life as deluded beings in the dreadful cycle of pain and suffering, at long last.

The Buddha’s infinite merits and virtues
Are bestowed equally on all beings.
May all accept Amida’s Gift of Shinjin
And obtain birth in His Land of Peace and Bliss.

Thus, we have clearly and truly heard:

The call of Boundless Compassion

NAMO AMIDA BUTSU  南 無 阿 彌 陀 佛
NAMO AMIDA BUTSU  南 無 阿 彌 陀 佛
NAMO AMIDA BUTSU  南 無 阿 彌 陀 佛

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