Easter Transmission Retreat

The Summary of Faith and Practice

Transmission of the text and direct Teaching

David Brazier and Tineke Osterloh

Online,  2-5 April 2021

David Brazier's "Summary of Faith & Practice" is inspired by Honen's Ichimai Kishomon.

The text is a key teaching in Amida Pureland Buddhism.

Nembutsu - Namo Amida Bu
Nembutsu - Namo Amida Bu

Day One
2-4pm Gathering; Introduction to the teaching;
6-8pm Service & Practice; Dharma Talk


Day Two
9.30-Noon Service; Practice; Session - Part One
2-4pm Part One (continued); Mondo
6-8pm Part Two


Day Three

9.30-Noon Service; Refuge Ceremony; Dharma Talk; Practice
2-4pm Part Three; Mondo
6-8pm Creative Workshop


Day Four
9.30-Noon Part Four
2-4pm Transmission; Final Gathering



If you are keen to follow these teachings please write  to: jisshas@googlegroups.com
There is no charge for the teaching, but dana donations are possible.

Summary Faith Practice, Easter Retreat
David Brazier

Dr. David Brazier, Buddhist name Dharmavidya, born 1947 in Britan, is a living Buddhist master. He has studied all the major branches of Buddhism and is extensively accomplished in its many methods. He is a doctor of philosophy and authority on Buddhist psychology, founder and former head of the Amida Order of Pureland Buddhism and president of the International Zen Therapy Institute. His many writings include a dozen books on Buddhism, psychology and culture and his often unconventional views challenge the seeker to look deeper.


by Dharmavidya (David Brazier), inspired by Honen's Ichimai Kishomon


"For those having a karmic affinity with Amitabha Buddha wishing to practise a religious life in truly simple faith, freeing themselves of sophistication and attachment to all forms of cleverness, the method of opening oneself to Amitabha's grace is the practice of Nien Fo with body, speech and mind, particularly verbal recitation of Namo Amida Bu.

This is not something done as a form of meditation, nor is it based on study, understanding and wisdom, or the revelation of deep meaning. Deep meaning is indeed there for the nembutsu is a window through which the whole universe of Buddhas teaching can be perceived in all its depth, but none of this is either necessary or even helpful to success in the practice. Rather such study cultivates secondary faculties to be held separate from the mind of practice itself.


The primary practice requires only one essential: realise that you are a totally foolish being who understands nothing, but who can with complete trust recite Namo Amida Bu; know that this will generate rebirth in the Pure Land, without even knowing what rebirth in the Pure Land truly is. This is the practice for ignorant beings and ignorance is essential for its accomplishment. This practice automatically encompasses the three minds and the mind of contrition as a fourth.To pursue something more profound or more sophisticated, or to have a theory, or to think that understanding will yield greater enlightenment than this is to be mislead and to fall back into self-power whereby the whole practice is spoilt. However wise, learned or skilled you may be, set it aside and be the foolish being completely in the performance of the practice. Nothing else is required and anything else is too much. Faith and practice cannot be differentiated.


The Buddha-body is delineated by the precepts. How deficient we are by comparison!  By our daily difficulty in the preceptual life, we awaken to the presence of the myriad karmic obstacles without which we would already perceive the land of love and bliss, we would be as the vow-body of Buddha. Thus we know in experience that we are foolish beings of wayward passion. This knowledge of our condition is part of the essential basis when it gives rise to contrition. Thus all  obstacles become impediments to faith unless we experience contrition and letting go. Saving grace, as was made clear by Shan Tao's dream and advice to Tao Cho, only comes through the sange-mon.  


If you can perform the practice in this simple minded way, Amida will receive you and you may fear for nothing since all is completely assured. Dwelling in this settled faith you may then use your secondary faculties, your knowledge and skills and accumulated experience, as tools for helping all sentient beings. But do not then think that anything of relevance to your own salvation is thereby accomplished, nor that you are making something of yourself.  Whatever merit there may be in your actions of this kind, immediately and totally dedicate it to the benefit of others, that they may enter the Pure Land and that you yourself may not be encumbered by consciousness of virtue which will only contaminate the practice. As Honen says, without pedantic airs, fervently recite the Name (of Amida Buddha)"