Podcasts about jodo shinshu

In this 3-part series, Danadasa covers the "Three Great Turnings" of the wheel of the dharma that resulted in the Theravada, Mahayana and Vajrayana traditions.In this final talk, he explores the Vajrayana tradition's emphasis on holistic self-acceptance and using all aspects of experience—including anger—as part of the spiritual path. He discusses the contrast between early Buddhism's emphasis on self-liberation, Mahayana's interconnectedness, and Vajrayana's transformative approach that integrates even difficult emotions. By reframing anger as energy that can be directed toward wisdom or compassion, Vajrayana encourages acceptance and the practice of self-love as a pathway to freedom.Danadasa also reflects on the cultural influences shaping different Buddhist practices, such as Tibetan Buddhism's devotional aspects compared to Western Buddhism's rationalist tendencies. He shares his personal journey through conflict and how Vajrayana practices helped him transform anger and grief into deeper wisdom. Central to his teaching is the idea of surrender—letting go of control and embracing impermanence, which leads to the unworldly bliss of freedom from attachment. Through cognitive dissonance and contemplative affirmations, Danadasa encourages trusting the process of transformation, fostering forgiveness, and connecting with higher wisdom.______________Danadasa (he/him) began meditating and practicing Buddhism in 1993 and was ordained in the Triratna Buddhist Order in 2011 at the San Francisco Buddhist Center. At his ordination, he received his Buddhist name Danadasa which, in Sanskrit, means “servant of generosity”. In 1995, he developed a heart connection with the archetypal Buddha Amitabha, rooted in the Japanese Pure Land tradition Jodo Shinshu (known in the Western world as Shin Buddhism), and has been practicing an Amitabha sadhana (devotional practice) since 2011.Danadasa is deeply passionate about teaching meditation, mindfulness and Buddhism in a somatic and embodied way, bringing the Buddha's teachings to life in our imaginations through images and storytelling. Embodied practice is the path of getting out of our heads and into our bodies, for it is in our bodies that liberation reveals itself.Over the past 20 years, Danadasa has held various administrative and leadership roles within the San Francisco Buddhist Center (SFBC). And in 2023, he resigned from all of his formal SFBC roles, as well as taking a break from teaching for a period of wandering in the wilderness, free from the external responsibilities, expectations and social norms of the monastery, following in the footsteps of the great “crazy wisdom” Mahasiddhas of the past. Since then, many lineage Masters and archetypal Buddhas have provided Danadasa with guidance and inspiration, including Tilopa, Naropa, Padmasambhava, Vajrakilaya, and Machig Labdron. In 2024, Danadasa received Vajrayogini initiation and empowerment. Through Vajrayogini, the Mother of All the Buddhas, the meaning of the Buddha's words is beginning to reveal itself. ______________ To support our efforts to share these talks with LGBTQIA audiences worldwide, please visit https://gaybuddhist.org/There you can: Donate Learn how to participate live Find our schedule of upcoming speakers Join our mailing list or discussion forum Enjoy many hundreds of these recorded talks dating back to 1996 CREDITSAudio Engineer: George HubbardProducer: Tom BrueinMusic/Logo/Artwork: Derek Lassiter

In this 3-part series, Danadasa covers the "Three Great Turnings" of the wheel of the dharma that resulted in the Theravada, Mahayana and Vajrayana traditions.Here in Part 2, he explores how Mahayana Buddhism builds on early Buddhist teachings to emphasize interconnectedness and engagement with the world. He contrasts embodied imagination—a tool for liberation—with fantasy, which is mere escapism. Through imagination, we can transform harmful narratives into those fostering peace and well-being. Danadasa highlights the Mahayana method of creating archetypal symbols, like Amitabha Buddha, to inspire and guide practitioners, encouraging reliance on higher wisdom rather than individual control.He also addresses balancing inner peace with active engagement in a polarized world. By using meditation to cultivate an inner “bounded space,” individuals can replenish emotional resilience and learn to let go of toxic tendencies, such as mental proliferation and polarization. Danadasa emphasizes that true freedom arises not from avoiding the world but from embracing impermanence and interconnectedness, offering practical steps for thriving in challenging circumstances.______________Danadasa (he/him) began meditating and practicing Buddhism in 1993 and was ordained in the Triratna Buddhist Order in 2011 at the San Francisco Buddhist Center. At his ordination, he received his Buddhist name Danadasa which, in Sanskrit, means “servant of generosity”.  In 1995, he developed a heart connection with the archetypal Buddha Amitabha, rooted in the Japanese Pure Land tradition Jodo Shinshu (known in the Western world as Shin Buddhism), and has been practicing an Amitabha sadhana (devotional practice) since 2011. Danadasa is deeply passionate about teaching meditation, mindfulness and Buddhism in a somatic and embodied way, bringing the Buddha's teachings to life in our imaginations through images and storytelling. Embodied practice is the path of getting out of our heads and into our bodies, for it is in our bodies that liberation reveals itself. Over the past 20 years, Danadasa has held various administrative and leadership roles within the San Francisco Buddhist Center (SFBC). And in 2023, he resigned from all of his formal SFBC roles, as well as taking a break from teaching for a period of wandering in the wilderness, free from the external responsibilities, expectations and social norms of the monastery, following in the footsteps of the great “crazy wisdom” Mahasiddhas of the past. Since then, many lineage Masters and archetypal Buddhas have provided Danadasa with guidance and inspiration, including Tilopa, Naropa, Padmasambhava, Vajrakilaya, and Machig Labdron. In 2024, Danadasa received Vajrayogini initiation and empowerment. Through Vajrayogini, the Mother of All the Buddhas, the meaning of the Buddha's words is beginning to reveal itself. ______________ To support our efforts to share these talks with LGBTQIA audiences worldwide, please visit https://gaybuddhist.org/There you can: Donate Learn how to participate live Find our schedule of upcoming speakers Join our mailing list or discussion forum Enjoy many hundreds of these recorded talks dating back to 1996 CREDITSAudio Engineer: George HubbardProducer: Tom BrueinMusic/Logo/Artwork: Derek Lassiter

In this 3-part series, Danadasa covers the "Three great turnings" of the wheel of the dharma that resulted in the Theravada, Mahayana and Vajrayana traditions.Here in Part 1, Danadasa touches on Theravada perspectives, emphasizes the original teachings of the Buddha from the Pali canon, such as the concept of the "two darts": physical pain as inevitable (the first dart) and the additional suffering we create through our mental reactions (the second dart). He explains that liberation lies in recognizing these reactions as echoes from the past rather than intrinsic truths, allowing us to let them naturally fade. This practice shifts our perspective from intellectual understanding to embodied wisdom. He also connects these teachings to social polarization, highlighting the need to balance inner peace with outer engagement. By setting boundaries, cultivating resilience, and embracing impermanence, Danadasa urges us to navigate modern challenges compassionately, breaking free from habitual suffering and fostering harmony within ourselves and with others.______________Danadasa (he/him) began meditating and practicing Buddhism in 1993 and was ordained in the Triratna Buddhist Order in 2011 at the San Francisco Buddhist Center. At his ordination, he received his Buddhist name Danadasa which, in Sanskrit, means “servant of generosity”.  In 1995, he developed a heart connection with the archetypal Buddha Amitabha, rooted in the Japanese Pure Land tradition Jodo Shinshu (known in the Western world as Shin Buddhism), and has been practicing an Amitabha sadhana (devotional practice) since 2011. Danadasa is deeply passionate about teaching meditation, mindfulness and Buddhism in a somatic and embodied way, bringing the Buddha's teachings to life in our imaginations through images and storytelling. Embodied practice is the path of getting out of our heads and into our bodies, for it is in our bodies that liberation reveals itself. Over the past 20 years, Danadasa has held various administrative and leadership roles within the San Francisco Buddhist Center (SFBC). And in 2023, he resigned from all of his formal SFBC roles, as well as taking a break from teaching for a period of wandering in the wilderness, free from the external responsibilities, expectations and social norms of the monastery, following in the footsteps of the great “crazy wisdom” Mahasiddhas of the past. Since then, many lineage Masters and archetypal Buddhas have provided Danadasa with guidance and inspiration, including Tilopa, Naropa, Padmasambhava, Vajrakilaya, and Machig Labdron. In 2024, Danadasa received Vajrayogini initiation and empowerment. Through Vajrayogini, the Mother of All the Buddhas, the meaning of the Buddha's words is beginning to reveal itself. ______________ To support our efforts to share these talks with LGBTQIA audiences worldwide, please visit https://gaybuddhist.org/There you can: Donate Learn how to participate live Find our schedule of upcoming speakers Join our mailing list or discussion forum Enjoy many hundreds of these recorded talks dating back to 1996 CREDITSAudio Engineer: George HubbardProducer: Tom BrueinMusic/Logo/Artwork: Derek Lassiter

What's that story about the medieval monk who tried to find peace through religious good works, got wise to the power and corruption of the religious establishment, had a breakthrough to trust in the mercy of the transcendent one who became immanent for our salvation, and as a result left the monastery, got married, had children, and worked among ordinary folks? No, not Luther. Shinran! In this episode, Dad and I explore the rather startling parallels between the True Pure Land school of Buddhism in Japan and Lutheran Christianity, then discuss what the implications of these overlaps may, or may not, mean from our theological perspective. Notes: 1. Related episodes: Islam, World Religions, Justification by Faith, The Certainty of Faith, Justification by Faith Revisited, Faith Just Faith, Japanese Theologian Kazoh Kitamori 2. Most of the information in this episode I drew from Jodo Shinshu: A Guide; you might also be interested in Taitetsu Unno, River of Fire, River of Water: An Introduction to the Pure Land Tradition of Shin Buddhism 3. Armstrong, Buddha Six years of top-quality theological podcasting... Show your support by becoming a Patron!

In this episode of the Lion's Roar Podcast, assistant editor Sandi Rankaduwa talks to Reverend Melissa Opel, a member of the LGBTQ+ community and a minister at the Buddhist Church of San Francisco — the oldest Jodo Shinshu, or Shin Buddhist, church in the mainland United States.  Rev. Opel shares what drew her to Buddhism, what keeps her inspired as a minister, how acceptance and inclusivity are central to the Jodo Shinshu tradition, and how Buddhists and Buddhist institutions can offer meaningful support to the LGBTQ+ community.   This episode is sponsored by Karuna Training. Find out more at karunatraining.com

「お墓参りの意味」 【オレンジ郡仏教会のワンドラ睦先生】

「蓮如上人の教え」[オレンジ郡仏教会のワンドラ先生]

Hoonko is the traditional memorial service for Shinran Shonin, the founder of Jodo Shinshu. Rev. Patti Nakai shares her Dharma message. About Dharma Talks: Any ideas and opinions expressed in these talks are those of the individual speakers.

Judy Lief, a Buddhist teacher in the Tibetan tradition, talks about how you can work with your desires to find peace. Then Cheryl Fraser, a sex therapist and dharma teacher, shares her article, How to Have Mindful Sex. To close, professor, minister, and author of Living Nembutsu: Applying Shinran's Radically Engaged Buddhism in Life and Society, Jeff Wilson, talks about the radically inclusive founder of the Jodo Shinshu tradition, Shinran.

Rev. Blayne Higa of the Kona Hongwanji Buddhist Temple give the Dharma Message for the 850/800 Service comemmorating 850 years since Shinran Shonin's birth and 800 years of Jodo Shinshu teachings. 

This is a special encore episode with Rev. Marvin Harada, the Bishop of the Buddhist Churches of America. It also includes a new introduction highlighting the upcoming study of The Pure Land Sutras in our Everyday Sangha ... and why sutra study is so important in Buddhist practice. Come join us!   In the re-released episode with Rev. Harada, we discuss what makes Shin Buddhism a truly "everyday Buddhism", meditation, mindfulness, chanting, ritual, and about the teachers we have in common and what made them special.   I know you'll enjoy this talk with Rev. Harada as much as I did talking with him. He is down-to-earth and delightful, if you can't tell by his giggle! if you've never heard of Shin Buddhism—or don't know too much about it—this episode is for you.   Pure Land Buddhism is one of the most widely practiced forms of Buddhism in East Asia, and in Japan, Shin Buddhism, or Jodo Shinshu, is actually the largest school of Buddhism in Japan.   CORRECTION TO THE INTRODUCTION OF REV. HARADA: Rev. Harada served as a minister for the Orange County Buddhist Church, but did not serve as head minister throughout the entire 33-year period.   Find out more about the Buddhist Churches of America: https://www.buddhistchurchesofamerica.org/   Find out more about the BCA "Everyday Buddhist" program mentioned by Bishop Harada: https://www.everydaybuddhist.org/       Join the Everyday Sangha: https://donorbox.org/supporters-bonus-content-membership   Join the Membership Community: https://donorbox.org/membershipcommunity   Find out more about or register for the Introduction to Buddhism Course: https://www.everyday-buddhism.com/p/introduction-to-buddhism-course-and-registration-1/   Become a patron to support this podcast and get special member benefits, including a membership community and virtual sangha:https://www.patreon.com/EverydayBuddhism   If this podcast has helped you understand Buddhism or help in your everyday life, consider making a one-time donation here: https://donorbox.org/podcast-donations   Support the podcast through the affiliate link to buy the book, Everyday Buddhism: Real-Life Buddhist Teachings & Practices for Real Change: Buy the book, Everyday Buddhism

The full text of this podcast can be found in the transcript of this edition or at the following link:https://andrewjbrown.blogspot.com/2023/05/priests-of-stillnesson-first-learning.htmlPlease feel to post any comments you have about this episode there.Music, "New Heaven", written by Andrew J. Brown and played by Chris Ingham (piano), Paul Higgs (trumpet), Russ Morgan (drums) and Andrew J. Brown (double bass) Thanks for listening. Just to note that all the texts of these podcasts are available on my blog. You'll also find there a brief biography, info about my career as a musician, & some photography. Feel free to drop by & say hello. Email: caute.brown[at]gmail.com

The full text of this podcast can be found in the transcript of this edition or at the following link:https://andrewjbrown.blogspot.com/2022/12/the-eternal-buddha-is-no-one-else-but.htmlPlease feel to post any comments you have about this episode there.Music, "New Heaven", written by Andrew J. Brown and played by Chris Ingham (piano), Paul Higgs (trumpet), Russ Morgan (drums) and Andrew J. Brown (double bass) Thanks for listening. Just to note that all the texts of these podcasts are available on my blog. You'll also find there a brief biography, info about my career as a musician, & some photography. Feel free to drop by & say hello. Email: caute.brown@gmail.com

I am honored to present this podcast episode with Rev. Marvin Harada, the Bishop of the Buddhist Churches of America. In it we discuss what makes Shin Buddhism a truly "everyday Buddhism", meditation, mindfulness, chanting, ritual, and about the teachers we have in common and what made them special.   I know you'll enjoy this talk with Rev. Harada as much as I did talking with him. He is down-to-earth and delightful, if you can't tell by his giggle! if you've never heard of Shin Buddhism—or don't know too much about it—this episode is for you.   Pure Land Buddhism is one of the most widely practiced forms of Buddhism in East Asia, and in Japan, Shin Buddhism, or Jodo Shinshu, is actually the largest school of Buddhism in Japan.   Find out more about the Buddhist Churches of America: https://www.buddhistchurchesofamerica.org/   Find out more about the BCA "Everyday Buddhist" program mentioned by Bishop Harada: https://www.everydaybuddhist.org/   ****************************************************   If this podcast has helped you understand Buddhism or help in your everyday life, consider making a one-time donation here: https://donorbox.org/podcast-donations   Become a patron to support this podcast and get special member benefits! https://www.patreon.com/EverydayBuddhism   Support the podcast through the affiliate link to buy the book, Everyday Buddhism: Real-Life Buddhist Teachings & Practices for Real Change: Buy the book, "Everyday Buddhism"

In this episode of Sacred Tension, I speak with Buddhist Minister Levi Walbert about his recent thesis on the theology of The Satanic Temple. We discuss the similarities between Buddhism and Satanism; Satanic aesthetic, practice, and philosophy as a vehicle for transcendence; the nature of religion, and much more Levi Walbert is a Minister with the Bright Dawn practicing Jodo Shinshu.  Become a patron so I can continue my crippling content creation addiction: https://www.patreon.com/StephenBradfordLong Join my Discord server: https://discord.gg/PrDU4zx My work is sponsored by The Satanic Temple TV: a streaming platform featuring documentaries, live streams, conversations, rituals, and more. Use my code SACREDTENSION at checkout to get one month free. https://thesatanictemple.tv/  

Dharma Family Service for April 3, 2022. Together we chant Junirai composed by Nagarjuna. For the Dharma School message, we look at the recent Oscars incident from a Buddhist standpoint. For the adult message, we look at why Jodo Shinshu matters for our world today. For the Japanese message, I provide a brief interpretation of the first few lines of the first chapter of the Tannisho.  

Welcome to the service for the Southern Alameda County Buddhist Chuch on January 9, 2022. For Dharma School, we discuss what is Amida Buddha and what does Buddha provide for us? For the adult message, we cover the significance of funerals, memorials, and makuragyo services. Finally in the Japanese, we talk about our children being our mirrors to our true selves...I need to watch what I say in front of them! Gassho     Want to learn more about Jodo Shinshu? Want to learn more about SACBC? Please look us up: https://linktr.ee/sacbcbuddhistchurch Please consider contributing if you would like to see more videos and content. Your contributions are truly appreciated: https://sacbc.org/donations/

Happy New Year! Today, we will look at some of the basic points of Jodo Shinshu, a school of Pure Land Buddhism. FYI, a couple of head-scratching terms are thrown in there, but hey, what's Buddhism without a few of those! In the second half, we will look at a possible Buddhist interpretation of the turbulent times we face. The nembutsu is how we can tap into the selfless humanity embracing all beings.  To a hopeful new year! Gassho.  

Join Japan Experts PRIVATE Facebook group: https://www.facebook.com/groups/japanexperts ---------------- This is a sutra that's often recited by Shin Buddhists, which accounts for the largest population of all Buddhism followers in Japan. Let's listen to the end…. Please listen carefully to the very last after the bell sound. You get it? Most Japanese have probably heard of it somewhere, even if they are not a follower of Shin Buddhism. But what does it mean? And why do Japanese people recite it? Before that, do you know anything about Shin Buddhism? Don't worry… even if you have no idea! Since you are here already, let's learn it together from scratch, shall we? Buddhism has greatly influenced Japanese society and culture, so it's definitely a good idea to know the basics! To dive into the topic, I would like to invite Kenneth Tanaka who is an ordained Jodo Shinshu priest. With his unique academic and professional backgrounds in Japan and the US, he has played a major role in enlightening people in Japan and elsewhere about the teachings of Buddhism through his books and other activities. His books include Ocean and Jewels, which are available online for free of charge. More information about Shin Buddhism priest Kenneth Tanaka and his work can be found in the following sites: Ocean: An Introduction to Jodo-Shinshu Buddhism in America: http://www.yamadera.info/ocean/ocean-index.htm - A related article: https://tricycle.org/magazine/buddhist-diversity-in-america/ - A video about the Ocean story: https://www.youtube.com/watch?v=iymiZIqvOwQ Jewels: An Introduction to American Buddhism for Youth, Scouts and the Young at Heart: https://www.bdkamerica.org/book/jewels-introduction-buddhism-youth-scouts-and-young-heart ----------------- Join Japan Experts EXCLUSIVE dojo community: patreon.com/japanexperts The Japan Experts dojo community is a place for you to get access to the secrets, mysteries and everything else that even the Japanese cannot explain in detail, for less than the money you pay for a single cup of coffee! So, save the money today and invest it into your learning! I can promise you that you will gain so much knowledge on how to explore, appreciate and understand Japan. Here is the link: patreon.com/japanexperts Extra bonuses are also available if you want to take your learning to a deeper level. Please make sure you check out the page carefully and choose what would benefit you the most. I look forward to meeting you inside the dojo community! ------------------ Please follow Japan Experts social media channels to receive the latest updates! Facebook Page: https://www.facebook.com/jpexperts Twitter: https://twitter.com/Japan_Experts Instagram: https://www.instagram.com/japan.experts/ YouTube: bit.ly/JpExperts

In this episode, we reexamine the notion of "religion" and whether Jodo Shinshu falls in this category. Through this discussion, we find that according to Jodo Shinshu, religion is the truth that enables you to live a truly authentic life. Be the sakura flower Dharma friends, but know that what makes you possible is a greater Life Source...Gassho  

The post A brief introduction to Jodo Shinshu a school of Pure Land Buddhism, by Reverend Katsuya Kusunoki and Leonora Clarke – 1 August 2021 appeared first on Puget Sound Zen Center.

Hosted by filmmaker Yujiro Seki, Carving the Divine TV is a series of Q&A sessions with Buddhist scholars and practitioners. These Q&A sessions explore the basic concepts of Buddhism, the history of Buddhism and of course Buddhist sculptures/sculptors (bustuzo/busshi) so that when viewers finally watch the documentary Carving the Divine - Buddhist sculptors of Japan, they will get the maximum value of the documentary.Once again, Buddhism permeates many aspects of Japanese culture both consciously and subconsciously.  Japanese art especially is heavily influenced by Buddhism so it is important to learn something about Buddhism if one seeks to understand Japan on a deeper level (whether you are Buddhist or not).  Today we will explore haiku in relationship with Buddhism.  The poetic language is not my cup of tea so I invited a specialist who can talk about Haiku until the world ends.  He is extremely passionate!  I would like to introduce to you Haiku Master William Seiyo Sheehan!  If you would like to learn something about Haiku, Haiku in relationship with Buddhism, or simply get a hint to inspire your creativity, this episode is especially designed for you!   We will be asking important questions such as: What is haiku? What is the difference between English and Japanese haiku?  What is the brief history of haiku?  How does haiku relate to Buddhism?  What does it mean by opening a haiku eye?  Do you have your personal favorite poet or poets?  Can you show some examples of haiku in the field?  William Seiyo Sheehan is the resident Haiku poet at the Japanese Culture Center and a published poet.  He is also the leader of the Chicago Keikokai of Meifu Shinkage Ryu style of ShurikenJutsu at Japanese Culture Center - 日本文化会館, and lay Buddhist chaplain at the Jesse Brown VA Hospital, dojo Cho 道場長 of Shinbukan and Army combat veteran.  Seiyo Sensei is a religious scholar from Purdue Fort Wayne University, Buddhist Lay Chaplain at the Jesse Brown Veterans Administration Hospital, Board member of Midwest Buddhist association, Lay Priest ordained by Bright Dawn, a Jodo Shinshu organization. Sensei is also involved with Midwest Buddhist Temple of Chicago.Support the show (https://www.patreon.com/carvingthedivine)

On this episode of "Come Pray with Me" I interview Geoffrey Russel of the Ogden Buddhist Temple in Utah. We will be discussing Jodo Shinshu and what differentiates it from other sects of Buddhism. To learn more about Jodo Shinshu and visit attend distance friendly services, visit http://ogdenbuddhistchurch.org/.

All is a circle -- an exploration of some of the circles to be found in nature and in Mind. Main Texts: River of Fire, River of Water: An Introduction to the Pure Land Tradition of Shin Buddhism by Taitetsu Unno, article From Anthropocene to Noosphere: The Great Acceleration in AGU (Advancing Earth and Space Science), 2021, by Boris Shoshitaishvili

Learning from spiritual friends, practising humility. Main text: River of Fire, River of Water by Taitetsu Unno

What we can learn from the Japanese Pure Land tradition Main Text: River of Fire, River of Water: An introduction to The Pure Land tradition of Shin Buddhism by Taitetsu Unno

In this episode, I interview Rev. Miki Nakura, a Jodo Shinshu minister in New York City. Rev. Nakura holds monthly Seiza (silent sitting) meditations for the Study Center over Zoom. Later this year (hopefully) he will once again have in-person meditation at our Study Center. I think you will enjoy this podcast with Rev. Miki Nakura. He openly talks about his path to becoming a Shin minister.

Hosted by filmmaker Yujiro Seki, Carving the Divine TV is a series of Q&A sessions with Buddhist scholars and practitioners. These Q&A sessions explore the basic concepts of Buddhism and the history of Buddhism so that when viewers finally watch Carving the Divine they will get the maximum value of the documentary.  In this special episode, we will have a Q&A session with Rev. Kenji Akahoshi from Buddhist Churches of America (known as Shin Buddhism or Judo Shinshu) The Q&A session explores the basic concept of Shin Buddhism and inform the viewers how it differs from other sects of Buddhism. We will ask important questions such as:1. What is Shin Buddhism? How is it different from other sects of Buddhism?2. What is the brief history of Shin Buddhism?3. What is Amida Buddha? How does it differ from Historical Buddha?  4. Is Shin Buddhism like Christianity and Amida Buddha is like Jesus Christ?5. What is nenbutsu? How about namu amida butsu?Rev. Dr. Kenji Akahoshi is the resident minister of the Buddhist Temple of San Diego which is part of the Buddhist Churches of America, one of the largest and oldest Buddhist organizations in America. He has a Master’s degree in transpersonal psychology, which enhances his ability to convey Shin Buddhism in a modern, experiential context. He leads annual retreats on Shin Buddhism and has conducted teenage Buddhist Vision Quests. In an earlier career as a dentist, he spent 3 years in Japan as a captain in the US Air Force.Support the show (https://www.patreon.com/carvingthedivine)

Hosted by filmmaker Yujiro Seki, Carving the Divine TV Podcast is a series of Q&A sessions with Buddhist scholars and practitioners. These Q&A sessions explore the basic concepts of Buddhism and the history of Buddhism so that when listeners finally watch the documentary film "Carving the Divine - Buddhist Sculptors of Japan" they will get the maximum value of the documentary. In this episode, we will have a brief introductory course in Jodo Shinshu (True Pure Land Buddhism).Support the show (https://www.patreon.com/carvingthedivine)

San Mateo Buddhist Women’s Association Corresponding Secretary Juliet Bost shares her appreciation of the Dharma with a talk entitled “MLK Day: A Jodo Shinshu Reflection.” Transcript Please join me in Gassho. “Primal Vow: If, when I attain Buddhahood, sentient beings in the lands of the ten directions who sincerely and joyfully entrust themselves to me, […] We welcome you to join us for Zoom services and Dharma discussions! For more information, visit us at https://sanmateobuddhisttemple.org/

This month we learn about the Primal Vow of Amida Buddha, which is the heart of the Jodo Shinshu teaching, as we consider the following lines from Shōshinge: He then established the supreme, incomparable Vow;He made the great Vow rare and all-encompassing. Full text of Shōshinge Reference Materials 48 Vows of Bodhisattva Dharmakara (Amida Buddha) […] We welcome you to join us for Zoom services and Dharma discussions! For more information, visit us at https://sanmateobuddhisttemple.org/

In this episode, we will look at the Jodo Shinshu stance on the issue of Capital Punishment. In doing so, we will look at the issue of ethics in general. In the second half, we will look at doubt defined as "two minds" or the "wavering mind" as well as talk about what doubt is directed towards. 

Part 2... The convo continues with Diana, starting with "feelings!" Yup. She’s a bad ass Buddhist Reverend from the Tri-State Denver Buddhist Temple; you definitely don’t wanna miss episode 156 (Part 2 of 2 on "Visions of Self in Jodo Shinshu Buddhism"), friends!  Self: 1: the essential person distinct from all other persons in identity 2: a particular side of a person’s character (Merriam-Webster) Self: 1. A person’s essential being that distinguishes them from others, especially considered as the object of introspection or reflexive action. (Oxford online dictionary) These are definitions of the ‘self’ as it is understood in the English language. Both imply a unique, individual ‘something’ that makes us who we are. By using the word ‘essential’ these definitions also seem to imply that there is some permanence to this self, an absolute core at the center of our being that goes unchanged. This unique individual is one who stands out and apart from others, the ‘self-made’, ‘self-taught’ person who ‘rides alone’. (I’m a loner, Dottie. A rebel.’) This narrative of the independent, self-made person has shaped the ways in which we view the ‘self’ both in positive and negative ways. On the positive side, it encourages us to veer away from a ‘sheep’ mentality and to think for ourselves. On the negative side, it produces a culture in which people are shamed for seeking outside help and causes them to shy away from even simple acknowledgment and gratitude to those who do or are willing to help. For Buddhists, this human desire for a permanent, independent self, is the cause of much of our suffering. We experience anxiety when we feel that we that we don’t know who we are and so we will set out on journeys of self-discovery in order to find that essential something that is ‘myself’ apart from others and we experience extra anxiety if we cannot find it. This is not to say that Buddhists would discourage the journey. The questioning or examination of the self is not the problem. The problem is our greed (desire for permanence), anger (frustration when we can’t find it) and stupidity (our stubborn refusal to accept impermanence and interdependence). We are all suffering from G.A.S. Time to get GAS(y), friends.  If you are a fan of any of our Brew Theology shows, give this episode a share on the interwebs, rate Brew Theology on iTunes and give BT a brewtastic review! Head over to the Brew Theology website, www.brewtheology.org to learn more, and/or become a local partner, sponsor and financial contributor. Questions & inquiries about Brew Theology, the alliance/network, Denver community or podcast, contact Ryan Miller: ryan@brewtheology.org &/ or janel@brewtheology.org. /// Follow us on Facebook & Instagram (@brewtheology) & Twitter (@brew_theology) Brew Theology swag HERE. T-shirts, tanks, hoodies, V-neck's, women's, etc. all in multiple colors. Note for all of you beer nerds during this time of Covid-19 Quarantine craziness: While our BT communities are still meeting online across the country (via ZOOM and Google Chats), we miss hanging at our local breweries BIG TIME. That said, you can still sip on the nectar of the local gods as you listen to BT podcasts. Beer-To-Go!!!! We (Denver) would like to give some love to our friends over at Grandma's House on S. Broadway.. some of the best beer in CO for sure! 

Our good friend, Diana, is back! She’s a bad ass Buddhist Reverend from the Tri-State Denver Buddhist Temple; you definitely don’t wanna miss episode 155 (Part 1 of 2 on "Visions of Self in Jodo Shinshu Buddhism"), friends!  Self: 1: the essential person distinct from all other persons in identity 2: a particular side of a person’s character (Merriam-Webster) Self: 1. A person’s essential being that distinguishes them from others, especially considered as the object of introspection or reflexive action. (Oxford online dictionary) These are definitions of the ‘self’ as it is understood in the English language. Both imply a unique, individual ‘something’ that makes us who we are. By using the word ‘essential’ these definitions also seem to imply that there is some permanence to this self, an absolute core at the center of our being that goes unchanged. This unique individual is one who stands out and apart from others, the ‘self-made’, ‘self-taught’ person who ‘rides alone’. (I’m a loner, Dottie. A rebel.’) This narrative of the independent, self-made person has shaped the ways in which we view the ‘self’ both in positive and negative ways. On the positive side, it encourages us to veer away from a ‘sheep’ mentality and to think for ourselves. On the negative side, it produces a culture in which people are shamed for seeking outside help and causes them to shy away from even simple acknowledgment and gratitude to those who do or are willing to help. For Buddhists, this human desire for a permanent, independent self, is the cause of much of our suffering. We experience anxiety when we feel that we that we don’t know who we are and so we will set out on journeys of self-discovery in order to find that essential something that is ‘myself’ apart from others and we experience extra anxiety if we cannot find it. This is not to say that Buddhists would discourage the journey. The questioning or examination of the self is not the problem. The problem is our greed (desire for permanence), anger (frustration when we can’t find it) and stupidity (our stubborn refusal to accept impermanence and interdependence). We are all suffering from G.A.S. Time to get GAS(y), friends.  If you are a fan of any of our Brew Theology shows, give this episode a share on the interwebs, rate Brew Theology on iTunes and give BT a brewtastic review! Head over to the Brew Theology website, www.brewtheology.org to learn more, and/or become a local partner, sponsor and financial contributor. Questions & inquiries about Brew Theology, the alliance/network, Denver community or podcast, contact Ryan Miller: ryan@brewtheology.org &/ or janel@brewtheology.org. /// Follow us on Facebook & Instagram (@brewtheology) & Twitter (@brew_theology) Brew Theology swag HERE. T-shirts, tanks, hoodies, V-neck's, women's, etc. all in multiple colors. Note for all of you beer nerds during this time of Covid-19 Quarantine craziness: While our BT communities are still meeting online across the country (via ZOOM and Google Chats), we miss hanging at our local breweries BIG TIME. That said, you can still sip on the nectar of the local gods as you listen to BT podcasts. Beer-To-Go!!!! We (Denver) would like to give some love to our friends over at the River North taproom north on Washington (they have two BTW)... some of the best beer in CO for sure! 

Guest speaker, Mike Intocia, shares his thoughts about intolerance drawing examples from the time of Jodo Shinshu's founding. 

Minister's Assistant Jesse Zavala speaks of Rennyo Shonin, descendant of Shinran Shonin and Jodo Shinshu scholar credited with bringing the teachings of Shinran to the masses. 

Minister's Assistant Roger Suekama explores the reasons and lessons that brought him to Jodo Shinshu services. 

Rev. Fumiaki Usuki of the Buddhist Temple of West Los Angeles shares two messages during Family Service. First he speaks to the Dharma School class and then he shares his Dharma talk describing how he came to Shin Buddhism. 

Shūsaku Endō, his Tanizaki Prize winning novel Silence, when mentors disappoint you, Jesuits, the Catholic mission to Japan in the early modern era, Francis Xavier, Martin Scorsesse, Pure Land Buddhism, Jodo Shu, Jodo Shinshu, faith, doubt, martyrdom, and the silence of God in the midst of suffering and abandonment.  We won't give any spoilers till after the music break.  Check out other wasteland companions if you dig this sort of thing.

In response to a bunch of listener questions that we thought would be pretty straightforward, we bring you several episodes to discuss, first, the differences between Japanese Buddhist schools of Jodo Shu, Jodo Shinshu, and Nichiren. What unites these traditions are their founders' experiences in the Tendai tradition and eventual dedication to a single path… Continue reading Japanese Buddhism →

Ministers Assistant Kay Schroeter shares her thoughts about the Sutras on which the Jodo Shinshu sect is founded.

Rev. Miyamura speaks of the tradition of Hatsubon at our annual Obon service. Hatsubon is the first Obon service following the passing of a loved one and has special meaning in Jodo Shinshu tradition.

Rev. Ron Miyamura speaks at our Monthly Memorial service. His message is about the openness and accessibility of Jodo Shinshu Buddhism to people of all walks of life.

An exploration of the roles that a received tradition and personal engagement play in our realization of the truth and meaning of Jodo Shinshu. Rev. Henry Adams of Oxnard Buddhist Temple Recorded Thursday, February 28, 2013, San Mateo, CA. Sponsored by the George T. Aratani Endowment for the IBS Center for Contemporary Shin Buddhist Studies. (c) 2013 Henry Adams

An exploration of the roles that a received tradition and personal engagement play in our realization of the truth and meaning of Jodo Shinshu. Discussion and response by Dr. Takamaro Shigaraki, Professor Emeritus, Ryukoku University. Recorded Thursday, February 28, 2013, San Mateo, CA. Sponsored by the George T. Aratani Endowment for the IBS Center for Contemporary Shin Buddhist Studies. (c) 2013 Takamaro Shigaraki

An exploration of the roles that a received tradition and personal engagement play in our realization of the truth and meaning of Jodo Shinshu. Dr. Michael Conway of the Eastern Buddhist Society Recorded Thursday, February 28, 2013, San Mateo, CA. Sponsored by the George T. Aratani Endowment for the IBS Center for Contemporary Shin Buddhist Studies. (c) 2013 Michael Conway

We'll be wrapping up our discussion of the Ikko Ikki this week, as the unstoppable force of the militant wing of Jodo Shinshu meets the immovable objects of Tokugawa Ieyasu and Oda Nobunaga. What follows is a tale of treachery, war, and revenge worthy of an HBO miniseries.

For our first two-part episode, we're going to discuss the Ikko Ikki, a militant insurrection of believers in the faith of Jodo Shinshu, or True Pure Land Buddhism. We'll discuss the rise of the movement to political and military prominence during the Sengoku Era in this week's episode; next week, we'll discuss its decline and fall.

From the Dharma at Times of Need symposium, the keynote address delivered by Rev. Dr. Seigen Yamaoka, professor of Shin Buddhist Studies at the Institute of Buddhist Studies. Prof. Yamaoka's moving keynote touched on his own personal experiences with the Dharma as a Jodo Shinshu minister, former bishop of the Buddhist Churches of America, dedicated scholar and inter-religious advocate, and ministering to Buddhist in the United States for over four decades. Prof. Yamaoka has been influential in bringing a uniquely American approach to ministry to Japan, helping to create a new Practical Shin Buddhist Ministry program at Ryukoku Univeristy in Kyoto. The Dharma at Times of Need symposium sought to bring together the voices and experiences of Buddhist ministers and Buddhist chaplains and was co-hosted by the Institute of Buddhist Studies and Harvard Divinity Schools. For more information on the symposium, click here. Originally recorded 3 May 2013. (c) 2013 Institute of Buddhist Studies and Seigen Yamaoka.  

We've been inspired. A listener wrote in asking for the basics of Shin Buddhism? Could we do a sort of Jodo Shinshu 101 episode? And we thought, well, we can try. This is a great question and in an effort to help clear up misconceptions and to help folks know more about Shin Buddhism, we'd… Continue reading Shin Buddhism 101 →

A listener wrote in to ask about the problem of attrition in the Buddhist Churches of America (or Jodo Shinshu more generally) and suggested a few possible doctrinal reasons for declining membership including Shinran's seemingly anti-institutional and anti-ritualistic understandings of Buddhism. Harry and Scott tackle these questions starting with the assumption that membership is declining.… Continue reading Listener question: challenges facing the BCA →

Greg is a teacher of nondualism well known for a breadth of expression and a sense of humor. Inspired by Sri Atmananda Krishna Menon, Greg is one of the pioneers, along with Jean Klein and Francis Lucille, of "direct path" style nondualism, a very intuitive, holistic and immediate form of Advaita. It was through contemplation on the teachings of Sri Atmananda that Greg's own search came to its peaceful conclusion. Having studied Western philosophy at the Universität zu Köln in Cologne, Germany, Greg received his M.A. and Ph.D. in Philosophy from the University of Rochester. He studied Advaita Vedanta through the Chinmaya Mission, the Mahayana teachings of Pure Land Buddhism through Jodo-Shinshu, and studied Madhyamika Buddhism through the lineage of the pre-eminent scholar of Chinese Buddhism, Master Yin-Shun of Taiwan, P.R.C., author of The Way to Buddhahood: Instructions from a Modern Chinese Master. Greg is the technical consultant for Philosophical Practice, the Journal of the American Philosophical Practitioners Association. He is also the author of Nondualism in Western Philosophy, Standing as Awareness, the forthcoming The Direct Path: a User Guide, and the forthcoming Emptiness and Joyful Freedom. Greg's website: greg-goode.com From the "About" page: "Emptiness teachings are widely held to be liberating. The purpose of this site is to present the wide variety of these teachings in a way that will help make them accessible and relevant. We will feature scholarly, experiential and popular approaches to the emptiness teachings, and we will honor the diversity of traditions from which they flow. Our goal is to highlight the power and appeal of these teachings so that they may do their work." Summary and Transcript of this interview Interview recorded 12/24/2011 YouTube Video Chapters: 00:00:00 - Introduction and Technical Difficulties 00:03:04 - Ethical Dilemmas and Non-dualism 00:06:13 - Exploring Non-Doership & Personal Spiritual Journey 00:10:31 - Transitioning from Pentecostal Christianity to Mystical Traditions 00:14:48 - The Exploration of Spiritual Texts 00:19:28 - The Search for Identity and Purpose 00:22:52 - The Vanishing of Identity 00:25:46 - The Distinction between Concepts and Experience 00:28:22 - The Different Paths of Yoga 00:31:38 - No Personal Identity 00:35:34 - Riding Fixed Gear Track Bikes in the City 00:38:46 - The Arising of Thought and Memory 00:41:20 - The Illusion of Access and Oneness 00:44:32 - The Non-Existence of Arisings 00:46:45 - Grounded in Understanding Experience 00:49:46 - The Influence of Teachings on Language 00:53:34 - Stagnation in Non-Dual Discussion Groups 00:57:37 - The Power of Presence for Spiritual Transformation 01:00:24 - Embracing Feminine Integration and Relationships 01:02:44 - Non-Duality and Devotion 01:06:02 - The Phenomenon of Devotion 01:07:50 - The Power of Devotion 01:10:06 - The Visual Presence of the Holy Ghost 01:12:19 - The Diversity of Spiritual Perspectives 01:15:12 - Exploring Continuous Growth and Finality in Experience 01:18:57 - The Rigidity of Language and Alternative Teachings 01:22:08 - Ramana Maharshi's Visits and the Afterlife of Greg Good 01:25:14 - Exploring Continuity of Individuality 01:30:04 - A Conversation with an Open Mind 01:32:45 - The Shift from Awareness to Clarity 01:35:11 - Farewell and Music

Greg is a teacher of nondualism well known for a breadth of expression and a sense of humor. Inspired by Sri Atmananda Krishna Menon, Greg is one of the pioneers, along with Jean Klein and Francis Lucille, of "direct-path" style nondualism, a very intuitive, holistic and immediate form of Advaita. It was through contemplation on the teachings of Sri Atmananda that Greg's own search came to its peaceful conclusion. Having studied Western philosophy at the Universität zu Köln in Cologne, Germany, Greg received his M.A. and Ph.D. in Philosophy from the University of Rochester. He studied Advaita Vedanta through the Chinmaya Mission, the Mahayana teachings of Pure Land Buddhism through Jodo-Shinshu, and studied Madhyamika Buddhism through the lineage of the pre-eminent scholar of Chinese Buddhism, Master Yin-Shun of Taiwan, P.R.C., author of The Way to Buddhahood: Instructions from a Modern Chinese Master. Greg is the technical consultant for Philosophical Practice, the Journal of the American Philosophical Practitioners Association. He is also the author of Nondualism in Western Philosophy, Standing as Awareness, the forthcoming The Direct Path: a User Guide, and the forthcoming Emptiness and Joyful Freedom. Greg's website: greg-goode.com From the "About" page: "Emptiness teachings are widely held to be liberating. The purpose of this site is to present the wide variety of these teachings in a way that will help make them accessible and relevant. We will feature scholarly, experiential and popular approaches to the emptiness teachings, and we will honor the diversity of traditions from which they flow. Our goal is to highlight the power and appeal of these teachings so that they may do their work." Interview recorded 12/24/2011 Video and audio below. Audio also available as a Podcast.

(Note: the following teaching was given as an introduction to the film The Buddha) Excerpt: “As soon as you start talking about Buddhism, you’re no longer talking about Buddhism because, technically and precisely, Buddha’s great insight is that there are no words to describe the Real. . . . So there’s no way of talking about what we’re here to talk about. One can only realize—and the act of realizing it, in an instantaneous—in fact not even instantaneous, but timeless moment of clear intuition of Ultimate Reality . . . called ‘pragya.’ . . . There isn’t a Buddhism; there are many Buddhisms. . . . Some do it as the different turnings of the wheel of the dharma. But you can also divide it into the Hinayana and the Mahayana and the Vajrayana, etc. You can also say there’s the Theravada Buddhism of Sri Lanka which is very different than the Tibetan Buddhism, different than the Ch’an, different than the Japanese Zen, which is different than the other Japanese schools like the Jodo Shinshu, the ‘Pure Land Buddhism’ of the chanting variety. Very different philosophies. Very different practices. Very different spiritual paths that all call themselves Buddhism. . . . In fact, I would say that Buddhism is the world’s first de-ligion; it’s not a religion, it’s a de-ligion. If you know the world religion, it means to re-link. Buddha said ‘there’s no link with anything. That’s all illusion. All you must do is de-link from the illusion and you’re free. But don’t think you’re linking to anybody. You don’t exist! There’s no self.’” Recorded on the evening of Tuesday, May 31, 2011.

Michihiro Ama's new book is called Immigrants to the Pure Land: The Modernization, Acculturation, and Globalization of Shin Buddhism, 1898-1941. In it his "investigation of the early period of Jodo Shinshu in Hawai‘i and the United States sets a new standard for investigating the processes of religious acculturation and a radically new way of thinking about these processes." At this event, Michihiro Ama examines the concept of acculturation, a dual process of both “Japanization” and “Americanization.” Michihiro Ama is a faculty member in the Department of Languages at UAA.

Today marks the celebration of the birth of Shinran Shonin, the founder of Jodo Shinshu. Sensei talks about Shinran and how unlikely a person he was to have started our sect, one of the predominant Buddhist sects in Japan.

This Sunday is the Ho-Onko service. Ho-Onko, meaning a gathering to express our indebtedness and thankfulness, is a memorial service in honor of Shinran Shonin. It is also an occasion to express our gratitude to Amida Buddha for having awakened us to life’s supreme meaning. Ho-Onko is the most important Jodo Shinshu ceremony. Our guest speaker is Reverend Ashikaga.

We're obsessed with our lives. We reference everything back to ourselves. We need to let go of this obsession in order to access that which is greater than ourselves. You can't be busy with distractions. --- "The problem is that you want to have your cake and eat it, too. So you try to do the job and career and relationship thing AND stand on the edge of the cliff, but because you're clinging to the job and career and relationship, you're not actually ON the edge of the cliff. You try to convince yourself you're on the edge of the cliff when you're 15 miles from it. The teacher's job is nothing other than to disabuse you of the fact that you're not standing at the edge of the cliff, and to point where the edge of the cliff is." Terms used in the talk: "alaya vinjana" (http://en.wikipedia.org/wiki/Store_consciousness) Jataka tales (http://en.wikipedia.org/wiki/Jataka_tales) Jodo Shinshu (http://en.wikipedia.org/wiki/Jodo_Shinshu) Kyentse Norbu Rinpoche (http://en.wikipedia.org/wiki/Dzongsar_Jamyang_Khyentse_Rinpoche) guru yoga (Google it yourself ;-)) http://www.planetdharma.com/

Shoshinge "The Hymn of True Faith" A crucial component of the Buddhist faith is chanting. The practice of chanting is much akin to the Christian hymns. Much like the past practice of the Catholic churches tradition of chanting in Latin, one does not need to know Japanese in order to be absorbed by the melodic rhythm of foreign sounds. This podcast is a recording of Shoshinge, one of the many Jodo Shinshu chants. Here's some background on this important chant. About Shoshige The following introduction is from Shinshū Seiten, Jōdo Shin Buddhist Teaching, published by the Buddhist Churches of America. The English translation of the gāthā is from The True Teaching, Practice and Realization of the Pure Land Way, Vol. I., Shin Buddhist Translation Series, Hongwanji International Center, Kyoto, Japan. The full title of this gāthā, Shoshin Nembutsu Ge, means ‘Gāthā on the Right (or True) Faith in the Nembutsu.’ The title consists of three terms: Shōshin, lit. ‘Right Faith’ refers to Shinjin, or Faith. Nembutsu, lit. ‘thinking of the Buddha,’ refers to the practice of uttering Amida’s Name. Ge, or ‘gāthā’ in Skt. Means ‘verse,’ or ‘hymn.’ Faith and Nembutsu are very important ideas constituting the central concepts of Shin Buddhism. In the passage which introduces the Shoshin Ge, Shinran notes; Relying upon the true words of the Great Sage and reading the commentaries of the great masters, I have realized the profound grace of the Buddha. Hence I here compose the Gāthā of True Faith in the Nembutsu. This shows that he composed this gatha out of his gratitude to Amida Buddha on the basis of the Teachings of Śākyamuni and the commentaries of the Seven Patriarchs. ‘The words of the Great Sage’ directly refers to the Dai Muryōju Kyō (The Larger Sutra), in which Shinran Shonin found the true religion by which a sinful and helpless man can be saved. He trusted in the Teachings of this Sutra singleheartedly, and conceived of all the other Teachings of the Buddha as being expedients to Pure Land Buddhism. It is also important to note that Shinran approached the Teachings of Amida’s Salvation through seven predecessors, namely, Nāgārjuna and Vasubandhu from India; Doran, Dōshaku and Zendō in China; Genshin and Genkū in Japan. In the Kyō Gyō Shin Shō he abundantly quotes from their discourse, and in the Shōshin Ge he gives their essentials. The whole gāthā is an exposition of the Pure Land Teaching which may be divided into two parts: 1) based on the Sutra and 2) based on the commentaries. The contents of the gāthā with minor divisions are as follows: I. Exposition based on the Sutra 1. Homage to Amida 2. Adoration, in particular, to a. Amida Buddha b. Śākyamuni Buddha 3. Exhortation II. Exposition based on the commentaries 1. General statement 2. Exposition, in particular, to a. Nāgārjuna [2nd or 3rd cen. A.D.] b. Vasubandhu [4th cen. A.D.] c. Donran [T’an Luan, 476-542 A.D.] d. Dōshaku [Tao-ch’o, 562-645 A.D.] e. Zendō [Shan Tao, 613-681 A.D.] f. Genshin [942-1017 A.D.] g. Genkū [Honen, 1133-1212 A.D.] 3. Exhortation Ki myo mu ryo ju nyo rai Na mu fu ka shi gi ko Ho zo bo satsu in ni ji Zai se ji sai o bus-sho To ken sho butsu jo do in Koku do nin den shi zen maku Kon ryu mu jo shu sho gan Cho hotsu ke u dai gu zei Go ko shi yui shi sho ju Ju sei myo sho mon jip-po Fu ho mu ryo mu hen ko Mu ge mu tai ko en no Sho jo kan gi chi e ko Fu dan nan ji mu sho ko Cho nichi gak-ko sho jin setsu Is-sai gun jo mu ko sho Hon gan myo go sho jo go Shin shin shin gyo gan ni in Jo to gaku sho dai ne han His-shi metsu do gan jo ju Nyo rai sho i ko shus-se Yui setsu mi da hon gan kai Go joku aku ji gun jo kai O shin nyo rai nyo jitsu gon No hotsu ichi nen ki ai shin Fu dan bon no toku ne han Bon jo gyaku ho sai e nyu Nyo shu shi nyu kai ichi mi Ses-shu shin ko jo sho go I no sui ha mu myo an Ton nai shin zo shi un mu Jo fu shin jitsu shin jin ten Hi nyo nik-ko fu un mu Un mu shi ge myo mu an Gyaku shin ken kyo dai kyo ki Soku o cho zetsu go aku shu Is-sai zen maku bon bu nin Mon shin nyo rai gu zei gan Butsu gon ko dai sho ge sha Ze nin myo fun da ri ke- fi Mi da butsu hon gan nen butsu Ja ken kyo man naku shu jo Shin gyo ju ji jin ni nan Nan chu shi nan mu ka shi In do sai ten shi ron ge Chu ka jichi iki shi ko so Ken dai sho ko se sho i Myo nyo rai hon ze o ki Sha ka nyo rai ryo ga sen I shu go myo nan ten jiku Ryu ju dai ji shut-to se Shitsu no zai ha u mu ken Sen zetsu dai jo mu jo ho Sho kan gi ji sho an raku Ken ji nan gyo roku ro ku Shin gyo i gyo shi do raku Oku nen mi da butsu hon gan Ji nen soku ji nyu hitsu jo Yui no jo sho nyo rai go O ho dai hi gu zei on Ten jin bo Satsu zo ron setsu Ki myo mu ge ko nyo rai E Shu ta ra ken shin jitsu Ko sen o cho dai sei gan Ko-yu hon gan riki e ko I do gun jo sho is-shin Ki nyu ku doku dai ho kai Hitsu gyaku nyu dai e shu shu Toku shi ren ge zo se kai Soku sho shin nyo hos-sho jin Yu bon no rin gen jin zu Nyu sho ji on ji o ge Hon shi don ran ryo ten shi Jo ko ran sho bo satsu rai San zo ru shi ju jo kyo Bon jo sen gyo ki raku ho Ten jin bo satsu ron chu ge Ho do in ga ken sei gan O gen ne ko yu ta riki Sho jo shi in yui shin jin Waku zen bon bu shin jin potsu Sho-chi sho-ji soku ne hon His-shi mu ryo ko myo do Sho-u shu jo kai fu ke Do shaku kes-sho do nan sho Yui myo jo do ka tsu nyu Man zen ji riki hen gon shu En man toku go kan sen sho San-pu san shin ke on gon Zo matsu ho metsu do-hi in Is-sho zo aku chi gu zei Shi an nyo gai sho myo ka Zen do doku myo bus-sho I Ko ai jo san yo gyaku aku Ko myo myo go ken in nen Kai-nyu hon gan dai-chi kai Gyo-ja sho-ju kon go shin Kyo-ki ichi nen so o go Yo-I dai to gyaku san nin Soku sho hos-sho shi jo raku Gen shin ko kai ichi dai kyo Hen ki an nyo kan is-sai Sen zo shu shin han sen jin Ho ke ni do sho ben ryu Goku ju aku nin yui sho butsu Ga yaku zai-hi ses-shu chu Bon no sho gen sui fu ken Dai-hi mu ken jo sho ga Hon shi gen ku myo buk-kyo Ren min zen maku bon bu nin Shin shu kyo sho ko hen shu Sen jaku hon gan gu aku se Gen rai sho-ji rin den ge Ket-chi gi jo I sho shi Soku nyu jaku jo mu I raku Hit-chi shin jin I no nyu Gu kyo dai ji shu shi tou Jo sai mu hen goku joku aku Do zoku ji shu gu do shin Yu-I ka shin shi ko so se-tsu Shoshinge Translation I take refuge in the Tathāgata of Immeasurable Life! I entrust myself to the Buddha of Inconceivable Light! Bodhisattva Dharmākara, in his causal stage, Under the guidance of Lokeśvararāja Buddha. Searched into the origins of the Buddhas’ pure land, And the qualities of those lands and their men and devas; He then established the supreme, incomparable Vow; He made the great Vow rare and all-encompassing. In five kalpas of profound thought, he embraced this Vow, Then resolved again that his Name be heard throughout the ten quarters. Everywhere he casts light immeasurable, boundless, Unhindered, unequaled, light-lord of all brilliance, Pure light, joyful light, the light of wisdom, Light constant, inconceivable, light beyond speaking, Light excelling sun and moon he sends forth, illumining countless worlds; The multitudes of beings all receive the radiance. The Name embodying the Primal Vow is the act of true settlement, The Vow of entrusting with sincere mind is the cause of birth; We realize the equal of enlightenment and supreme nirvāņa Through the fulfillment of the Vow of attaining nirvāņa without fail. Śākyamuni Tathāgata appeared in this world Solely to teach the ocean-like Primal Vow of Amida; We, an ocean of beings in an evil age of five defilements, Should entrust ourselves to the Tathagata’s words of truth. When the one thought-moment of joy arises, Nirvāņa is attained without severing blind passions; When ignorant and wise, even grave offenders and slanders of the dharma, all alike turn and enter shinjin, They are like waters that, on entering the ocean, become one in taste with it. The light of compassion that grasps us illumines and protects us always; The darkness of our ignorance is already broken through; Still the clouds and mists of greed and desire, anger and hatred, Cover as always the sky of true and real shinjin. But though light of the sun is veiled by clouds and mists, Beneath the clouds and mists there is brightness, not dark. When one realizes shinjin, seeing and revering and attaining great joy, One immediately leaps crosswise, closing off the five evil courses. All foolish beings, whether good or evil, When they hear and entrust to Amida’s universal Vow, Are praised by the Buddha as people of vast and excellent understanding; Such a person is called a pure white lotus. For evil sentient beings of wrong views and arrogance, The nembutsu that embodies Amida’s Primal Vow Is hard to accept in shinjin; This most difficult of difficulties, nothing surpasses. The masters of India in the west, who explained the teachings in treaties, And the eminent monks of China and Japan, Clarified the Great Sage’s true intent in appearing in the world, And revealed that Amida’s Primal Vow accords with the nature of beings. Śākyamuni Tathāgata, on Mount Lankā, Prophesied to the multitudes that in south India The mahasattva Nāgārjuna would appear in this world To crush the views of being and non-being; Proclaiming the unexcelled Mahāyāna teaching, He would attain the stage of joy and be born in the land of happiness. Nāgārjuna clarifies the hardship on the overland path of difficult practice, And leads us to entrust to the pleasure on the waterway of easy practice. He teaches that the moment one thinks on Amida’s Primal Vow, One is naturally brought to enter the sage of the definitely settled; Solely saying the Tathāgata’s Name constantly, One should respond with gratitude to the universal Vow of great compassion. Bodhisattva Vasubandhu, composing a treatise, declares That he takes refuge in the Tathagata of unhindered light, And that relying on the sutras, he will reveal the true and real virtues, And make widely known the great Vow by which we leap crosswise beyond birth-and-death. He discloses the mind that is single so that all beings be saved By Amida’s directing of virtue through the power of the Primal Vow. When a person turns and enters the great treasure-ocean of virtue, Necessarily he joins Amida’s assembly; And when he reaches hat lotus-held world, He immediately realizes the body of suchness or dharma-nature. Then sporting in the forests of blind passions, he manifests transcendent powers; Entering the garden of birth-and-death, he assumes various forms to guide others. Turning toward the dwelling of Master T’an-laun, the Emperor of Liang Always paid homage to him as a bodhisattva. Bodhiruci, master of the Tripitaka, gave T’an-laun the Pure Land teachings, And T’an-laun, burning his Taoist scriptures, took refuge in the land of bliss. In his commentary on the treatise of Bodhisattva Vasubandhu, He shows that the cause and attainment of birth in the fulfilled land lie in the Vow. Our going and returning, directed to us by Amida, come about through Other Power; The truly decisive cause is shinjin. When a foolish being of delusion and defilement awakens to shinjin, He realizes that birth-and-death is itself nirvāna; Without fail he reaches the land of immeasurable light And universally guides sentient beings to enlightenment. Tao-ch’o determined how difficult it is to fulfill the Path of Sages, And reveals that only passage through the Pure Land gate is possible for us. He criticizes self-power endeavor in the myriad good practices, And encourages us solely to say the fulfilled Name embodying true virtue. With kind concern he teaches the three characteristics of entrusting and non entrusting, Compassionately guiding all identically, whether they live when the dharma survives as but form, when in its last stage, or when it has become extinct. Though a person has committed evil all his life, when he encounters the Primal Vow, He will reach the world of peace and realize the perfect fruit of enlightenment. Shan-tao alone in his time clarified the Buddha’s true intent; Sorrowing at the plight of meditative and non-meditative practicers and people of grave evil, He reveals that Amida’s Light and Name are the causes of birth. When the practicer enters the great ocean of wisdom, the Primal Vow, He receives the diamond-like mind And accords with the one thought-moment of joy; whereupon, Equally with Vaidehī, he acquires the threefold wisdom And is immediately brought to attain the eternal bliss of dharma-nature. Genshin, having broadly elucidated the teaching of Śākyamuni’s lifetime, Wholeheartedly took refuge in the land of peace and urges all to do so; Ascertaining that minds devoted to single practice are profound, to sundry practice, shallow, He sets forth truly the difference between the fulfilled land and the transformed land. The person burdened with extreme evil should simply say the Name: Although I too am within Amida’s grasp, Passions obstruct my eyes and I cannot see him; Nevertheless, great compassion is untiring and illumines me always. Master Genkū, well-versed in the Buddha’s teaching, Turned compassionately to foolish people, both good and evil; Establishing in this remote land the teaching and realization that are the true essence of the Pure Land way, He transmits the selected Primal Vow to us of the defiled world: Return to this house of transmigration, of birth-and-death, Is decidedly caused by doubt. Swift entrance into the city of tranquility, the uncreated, Is necessarily brought about by shinjin. The mahasattvas and masters who spread the sutras Save the countless beings of utter defilement and evil. With the same mind, all people of the present, whether monk or lay, Should rely wholly on the teachings of these venerable masters. Sutras: Juseige | Junirai | Sanbutsuge | Shoshinge Copyright © 2006 by Nishi Hongwanji L.A.

This episode was inspired by a listener's question about the relevance of a “Dharma Punx” model to Jodo Shinshu. We start off talking about how Shin Buddhism and the BCA in particular can be seen as “family Buddhism,” a double-edge sword in that it's great for families but can be a little off-putting for folks… Continue reading Listener questions: alternative approaches →

Sensei Siebuhr is out of town conducting service for our sister temple in Cleveland. In his place, Roger Suekama, dharma lay leader will deliver today's talk.Roger talks about Rennyo Shonin who is responsible for the flourishing of Jodo Shinshu in 15th century Japan. http://www.shin-ibs.edu/academics/ccsbs2.php

Experiences of a Buddhist student - Sensei Adams talks about his journey to become a Jodo Shinshu minister. Henry comes from Buffalo, MN and received his academic training in the United States. He has several very interesting anecdotes about his ministerial training he received in Japan. If any of our listeners are curious about pursuing the dharma please contact the Buddhist Churches of America http://buddhistchurchesofamerica.org/home/. We offer all levels of study both graduate and distance learning.