What are the Basic Teachings of Amida-shu Buddhism?

Amida-shu is a form of Buddhism that affirms (together with all Mahayana Buddhsim) the threefold nature of Buddha (ultimate Buddha, spiritual Buddha, Buddha in the world), adheres to the Pureland Buddhist emphasis upon the ‘bombu’ nature of the practitioner (that we do not have the power to become enlightened unaided), and adopts as its core practice the ‘nembutsu’ (calling upon Amida Tathagata).

These three constitute the core teachings of Amida-shu. Different members of Amida-shu may interpret these teaching in different ways. Amida-shu is in favour of personal spirituality and regards these three teachings as a framework within which individuals pursue their spiritual quest. The nature of faith, the real meaning of a ‘spiritual Buddha’, the value of particular practices, and so on are things for the practitioner to find out through experiential immersion, experiment, and reflection. Amida-shu is thus a school of Buddhism with much scope for enquiry and is not a ‘hand-me-down’ set of dogmas, even though it does provide a simple frame within which enquiry can proceed.

Broadly, Amida-shu differs from many other schools of Buddhism in seeing many of the elements of Buddhist teaching as ‘outcomes’ rather than as ‘means’. Thus, it is common for Buddhism to be presented as a means to attain enlightenment and the ‘eightfold path’, for instance, will then be presented as the method by which one can practice so as to arrive at the spiritual goal, whereas in Amida-shu the eightfold path will tend rather to be seen as the outcome of a spiritual life. This gives a particular 'flavour' to this kind of spirituality making it celebratory rather than goal oriented. The emphasis on 'bombu nature' similarly eliminates any kudos in being 'spiritually advanced' and facilitates a spiritual relaxation into a sense of assured grace.

The Amida-shu understanding of ‘faith’ is ‘other power’ but not passive. We believe that by associating ourselves with a Buddha we become part of that Buddha’s work. The outcome of ‘taking refuge’ is therefore an active life, not ‘in order to’ gain salvation (Buddha will look after that for us), but rather as a result of one’s affinity to a Buddha whose sole wish is to benefit all beings. Amida-shu thus offers an ‘engaged’ Buddhism in which the engagement flows naturally from the basic teaching. To be a Pureland Buddhist is to be engaged in creating Pure Lands wherever one may be.

Amida-shu asserts the value of Buddhist ethics and encourages non-killing, vegetarianism, honesty, sexual responsibility, non-theft, abstinence from intoxicants and a scrupulous life generally. These are seen as intrinsic goods. The more spiritual a life a person lives the more likely they are to conform broadly to such standards. Pureland, however, is by no means puritan and does not assert either that it is possible to keep such precepts completely nor that it is possible for an individual to achieve a life that is pure or free from implication in the troubles and evils of this world. Pureland is aware of the richness of life, the joy of experience and the necessity of being involved in a robust way if one is to do any good. Creativity inevitably implies some destruction.   

The Pureland perspective is essentially pluralistic. Mahayana Buddhism, of which it is one form, asserts the existence of many Buddhas. By associating with one Buddha - Amida - we do not exclude the merit for others of associating with other Buddhas - whether ‘Buddhist’ or not. Pureland thus offers a frame within which one can be at ease with the diversity of relgions and religious practices in the world and Amida-shu generally supports inter-faith harmony and co-operation.

How Does Pureland Differ from Christianity or other Religions?

On the one hand, Pureland has, as just mentioned, no difficulty with accepting Christianity or any other religion as a ‘valid’ means of spiritual practice. On the other hand, we would assert that what matters is whether or not what one puts at the centre of gravity of one’s life is what we call a ‘Buddha’ or not. If the God or being or messiah or avatar or saint that one worships is compassionate and wise then that may be a Buddha. If he, she or it is warmongering, condemnatory, exclusivist or punitive, then that is probably not a Buddha. From this perspective, some Christians might seem to be engaged in a wholesome spiritual path while others might seem to be in spiritual danger from a Pureland perspective.