Podcasts about nembutsu

Nichiren Daishonin wrote this letter at Minobu in the seventh month of the third year of Kōan (1280) to the lay nun Sennichi, who lived on Sado Island. Sennichi was the wife of Abutsu-bō Nittoku, who had passed away the year before. Abutsu-bō had originally been a Nembutsu believer, but soon after encountering the Daishonin, together with his wife, became his sincere follower and helped provide him with food and supplies during his stay on Sado. After the Daishonin was pardoned from his exile and had taken up his residence at Minobu, Abutsu-bō, despite his advanced age, made at least three journeys to see him. He died on the twenty-first day of the third month, 1279, at the age of ninety-one. His son, Tōkurō Moritsuna, visited the Daishonin at Minobu later that year with his father's ashes and laid them to rest there. The lay nun Sennichi was concerned about the privations of the Daishonin's life at Minobu, and in 1280 sent Tōkurō with various offerings for him. Tōkurō arrived at Minobu on the first day of the seventh month, and Nichiren Daishonin wrote this letter to the lay nun in acknowledgment of her sincere offerings, entrusting it to her son on his return journey. In the beginning portion, the Daishonin declares that to read even one phrase of the Lotus Sutra is equivalent to reading all the teachings expounded by Shakyamuni Buddha during his lifetime. He assures the lay nun Sennichi that all persons who embrace the Lotus Sutra will attain Buddhahood, and therefore, in the light of the “clear mirror of the Lotus Sutra,” there can be no doubt that her late husband, Abutsu-bō, has attained Buddhahood as well. In the remaining portion of the letter, the Daishonin encourages the lay nun in the face of her loneliness following her husband's death, and also praises the filial devotion of her son, Tōkurō. Especially touched by Tōkurō's two visits to Minobu for his father's sake, the Daishonin concludes his letter by exclaiming, “Surely, there is no treasure greater than a child, no treasure greater than a child!” https://www.nichirenlibrary.org/en/wnd-1/Content/149

In the eighth month of 1260, infuriated by Nichiren Daishonin's refutation of the Pure Land school in his On Establishing the Correct Teaching for the Peace of the Land, a group of Nembutsu followers attacked his dwelling at Nagoe in Kamakura. The Daishonin narrowly escaped and went to the home of his loyal disciple Toki Jōnin in Shimōsa Province. In the spring of 1261, however, he returned to Kamakura and resumed his propagation efforts. On the twelfth day of the fifth month, 1261, without any official investigation, the government sentenced the Daishonin to exile in the Izu Peninsula, which was a stronghold of the Pure Land school. The Daishonin was taken to Kawana, a small fishing village on the northeastern coast of the Izu Peninsula. Here he was given shelter and food by Funamori Yasaburō, a fisherman, and his wife, and the couple became his steadfast followers. The steward of Itō District in Izu, Itō Sukemitsu, learning of the Daishonin's presence a month after his arrival, had the Daishonin summoned in order that he might offer prayers for Sukemitsu's recovery from a serious illness. Sukemitsu regained his health, and it is said that he, too, became the Daishonin's follower. Both Yasaburō and his wife were concerned about the Daishonin's safety when he went to Itō to pray for the steward's health. Yasaburō sent a messenger to the Daishonin at Itō with various offerings. The Izu Exile is the Daishonin's reply. The Daishonin's exile ended on the twenty-second day of the second month, 1263, and he returned to Kamakura. https://www.nichirenlibrary.org/en/wnd-1/Content/4

VBT Minister's Assistant Julie Robertson: "Hearing the Call of the Nembutsu"

Hi Dharma-friends! Today let's listen to five more verses in the collection "Pure Land Hymns on the Right, Semblance, and Last Dharma Ages." in today's group, Shinran explains how the Nembutsu teaching is a function of Wisdom. Our own aspiration for Awakening is in itself caused by the compassion of Śākyamuni and Amida for sentient beings. Amida entrusts his selected Primal Vow (the Nembutsu) to the Bodhisattva of Wisdom, Mahāsthāmaprāpta. It is Mahāsthāmaprāpta (Wisdom) who nurtures us on the Pure Land path. Shinran says that "...since Amida's Vow is wisdom, the emergence of the mind of entrusting oneself to it is the arising of wisdom." Please be well! Palms together, Gary

Hi Dharma-friends! Today we hear 5 more verses from this collection by Shinran Shonin. A striking image in these verses is Shinran's comparison of those who now follow the Nembutsu path with Maitreya Bodhisattva. Maitreya Bodhisattva is the next fully enlightened Buddha after Śākyamuni who will appear in the world when causes and conditions are right to do so. Nembutsu followers, saying the Name of Amida Buddha through Shinjin, realize the same Awakening or Enlightenment as Maitreya when this present life has run its course through the power of the Vow. Amazing stuff!! Until next time, please be well! Check out the American Buddhist Study Center website ambuddhist.org for more good Dharma content. Palms together, Gary

Hi Dharma-friends! In this episode of the Shōzōmatsu Wasan, we hear 5 more verses. Shinran, in the earlier verses, having described in somewhat bleak terms the difficulties of the situation in which we find ourselves in this latter Dharma Age, now turns to the way open to us: entrust ourselves to the Vow of Amida Buddha (Unmeasured Light and Life) to liberate all beings through the Nembutsu, become reborn into Amida's Pure Land, and thereby enter into Awakening ourselves with others through the Buddha's great compassion. Shinran, in the remaining verses in this part called "Hymns on the Right, Semblance and Last Dharma-Ages," will give us his insights about how this wonderful dynamic works. Recall that Shinran wrote these verses toward the end of his life at around 85 years of age and his thoughts are a precious legacy. Please be well. Tell your friends about the podcast if you are enjoying it. You can find more good Dharma content on the website of the American Buddhist Study Center ambuddhist.org Until next time, Gary

Nichiren asks of those practicing Nembutsu teachings to demonstrate a direct quote from the writings of Shakyamuni supporting their claims, in order to shut him, Nichiren, down.

Wednesday, April 13, 2022 This month's session will continue to explore the teachings of the Pure Land Master Vasubandhu, whose treatise on the Sutra of the Buddha of Immeasurable guides us to embrace the at times difficult work of helping others while keeping a playful heart. And when he reaches that lotus-held world,He immediately realizes […] We welcome you to join us for Zoom services and Dharma discussions! For more information, visit us at https://sanmateobuddhisttemple.org/

Hi Dharma friends! Today's episode contains five more Wasan verses by Shinran Shonin on Master Genkū (Hōnen), who lived in Japan 1133-1212 CE. Hōnen was Shinran's personal teacher, and in these verses, he reiterates how Hōnen is the embodiment of Buddhas and Bodhisattvas teaching the Pure Land Way (that is the Way of Nembutsu). Having received this wonderful and guaranteed teaching from such a great master himself, our teacher Shinran is saying that we too should follow the same way with confidence. Next time we will conclude the Kōsō Wasan with the remaining five verses on Master Hōnen. Hope you have been enjoying listening to them as much as I have reading them! Check out the webpage of the American Buddhist Study Center ambuddhist.org for more cool content. Palms together, Gary

Wednesday, March 9, 2022 This month's session will continue to explore the teachings of the Pure Land Master Vasubandhu, whose treatise on the Sutra of the Buddha of Immeasurable has guided many through the generations to take refuge in the Amida Buddha's compassionate vow. He discloses the mind that is single so that all beings […] We welcome you to join us for Zoom services and Dharma discussions! For more information, visit us at https://sanmateobuddhisttemple.org/

Hi Dharma-friends, We continue with five more Wasan verses by Shinran Shonin on his own teacher Master Hōnen, also known as Master Genkū. Hōnen lived 1133-1212 CE in Japan and was Shinran's personal teacher. Shinran's devotion to Hōnen was profound, even to seeing him as manifestations of Mahāsthāmaprāpta, the Bodhisattva of Wisdom, and Amida Buddha himself. Shinran wishes us to understand the profound import of Hōnen's teaching and to say Nembutsu ourselves with complete confidence. Next time we will cover five more of Shinran's Wasan verses on Master Hōnen. Until then, please be well.

Hi Dharma-friends! In this episode, we begin the section of the Kōsō Wasan on Master Genkū, also known as Master Hōnen. Hōnen (1133-1212 CE) is the seventh master in Shinran's Jōdo Shinshū lineage. Hōnen was Shinran's personal teacher, and Shinran -- although a great master himself and the founder of Jōdo Shinshū -- never regarded himself as anything other than a true disciple of Hōnen. Master Hōnen was a very distinguished Tendai monk and was famed as a master of the entire Buddhist canon of scriptures. While studying the Pure Land Sutras and the Commentary on the Contemplation Sutra by Shan-tao, he was struck by Shan-tao's exhortation to just repeat the Nembutsu, the Name-of-the-Buddha, ceaselessly with all one's heart and that this is the one practice that will unfailingly lead to enlightenment because it is on accordance with Amida's Primal Vow. This was exactly what Hōnen was seeking in his own heart, and he resolved to share it with others. He started teaching the exclusive Nembutsu in the city of Kyōto, attracting many people. It was there in the year 1201 CE that Shinran, having his own spiritual crisis on Mt. Hiei, met him and became his follower. If you are enjoying this podcast, why not share it with your friends? Better yet, become a member of the American Buddhist Study Center and mention the podcast when you contact the center at info@ambuddhist.org. Peace to you, Gary

Hi Dharma-friends! In this episode, we conclude the section of the Kōsō Wasan on Master Genshin, who lived in Japan 942-1017 CE. He is the sixth master in Shinran Shonin's designated Jōdo Shinshū lineage. Master Genshin greatly popularized the Nembutsu teaching in the Japan of his day, and Shinran greatly admired him. He is known as the master who distinguished the "fulfilled" and "transformed" lands, always encouraging us to rely on saying Amida's Name of the Primal Vow and thereby ensuring our own births in the fulfilled Pure Land without fail. Next time, we'll begin the final section of the Kōsō Wasan with gathas or hymns on Master Genkū, also known as Master Hōnen. Please check out other cool content at ambuddhist.org, the home page of the American Buddhist Study Center. Palms together, Gary

Hi Dharma-friends! Today we begin Shinran Shonin's Wasan verses on the Sixth Master in the Jōdo Shinshū lineage: Master Genshin. Shinran moves from China to Japan with Genshin. Genshin lived from 942-1017 CE and was a Tendai monk on Mt. Hiei (as were Shinran's own teacher Master Hōnen and Shinran himself for a long time). Genshin was really huge in making the Pure Land teaching popular in the Japan of his own day. Shinran greatly admired Genshin's virtue and broad learning. He regarded Genshin as a Buddha who, having returned to Japan in this latter age, taught the difference between the fulfilled and transformed lands. The person who singleheartedly says Nembutsu will unfailingly be born into the fulfilled land (i.e., Nirvana). Hope you are enjoying listening to the podcast (40 episodes, woo-hoo!!). Check out other good content on the American Buddhist Study Center home page, ambuddhist.org Until next time, Gary

Wednesday, February 9, 2022 This month's session will explore the teachings of the Pure Land Master Vasubandhu, whose treatise on the Sutra of the Buddha of Immeasurable has guided many through the generations to take refuge in the Amida Buddha's compassionate vow. Bodhisattva Vasubandhu, composing a treatise, declaresThat he takes refuge in the Tathagata of […] We welcome you to join us for Zoom services and Dharma discussions! For more information, visit us at https://sanmateobuddhisttemple.org/

Hi Dharma friends! In this episode, we conclude our traversal of Shinran Shonin's Wasan verses on Master Shan-tao of China (613-681 CE). Shan-tao was so important to Shinran's understanding of the Buddha Dharma. In this group Shinran again affirms that true-entrusting or awakening, which he calls "Shinjin," arises from the spontaneous working of Amida's Primal Vow through Nembutsu. After reflecting on the various obstacles this teaching has encountered, Shan-tao and Shinran urge us to persevere and gratefully receive the Pure Land Way - according to Śākyamuni Buddha, the only authentic way to Awakening for ordinary people of the latter ages, that is, for people like ourselves. Next time, we move to Japan and start the section on the Sixth Master in the Jōdo Shinshū lineage: Master Genshin. Hope you will join us and tell your friends. Please check out ambuddhist.org for more content offerings of the American Buddhist Study Center. Palms together, Gary

Hi Dharma-friends, In this episode, you can listen to 5 more of Shinran's Wasan verses on Master Shan-tao of China (613-681 C.E.) Building on what he said previously, Shinran further describes the qualities of diamond-like (or doubt-free) Shinjin or true entrusting -- how it alone fulfills Śākyamuni Buddha's intent as well as the teaching of the other Buddhas for ordinary people in our present circumstances. We are taught to remember that this diamond-hard confidence is not our own doing but is part of Amida Buddha's aspect of benefitting others. We are grasped and never abandoned in the Nembutsu or Name-of-the-Buddha, Namo-Amida-Butsu. Next time, we'll conclude the section on Master Shan-tao with the final six Wasan based on his writings. I hope you have been enjoying the readings, and please recommend this podcast to your friends. Check out ambuddhist.org for more Dharma content. Palms together, Gary

Welcome back, Dharma friends! In the episode, you can listen to the next group of 5 Wasan verses based on the writings of Master Shan-tao (613-681 CE). This group contains some wonderful images by Shinran conveying his understanding of the Buddha Dharma through Shan-tao's thought. One is "diamond-like Shinjin," or leaving our own blind passions and relying exclusively on the power of the Primal Vow. Another powerful image is that of Śākyamuni and Amida as our own father and mother, guiding us by any means it takes to obtain that diamond-like assurance which will bring us to Awakening without fail. If you are enjoying this podcast, please share it with a friend. Also, check out the American Buddhist Study Center website ambuddhist.org for more cool content. May the peace of the Buddha Dharma and the Nembutsu touch your heart! Until next time, -- Gary

Wednesday, January 12, 2022 This month's session will continue to explore the teachings of the Pure Land Master Nagarjuna, who clarifies that mindfulness of Amida Buddha is the path swiftly realize the settled mind. He teaches that the moment one thinks on Amida's Primal Vow,One is naturally brought to enter the stage of the definitely […] We welcome you to join us for Zoom services and Dharma discussions! For more information, visit us at https://sanmateobuddhisttemple.org/

Hi Dharma friends! Welcome back to the Weekly Wasan podcast. Today we begin Shinran's Wasan verses on Master Shan-tao, who lived in China 613-681 CE. Master Shan-tao (Zendo, jp.), the Fifth Master in the Jōdo Shinshū lineage, was a direct disciple of Master Tao-ch'o the Fourth Master. His influence on Hōnen (Shinran's teacher) and thereby on Shinran himself is really huge. There are many points where Master Shan-tao clarifies and expands on the teachings of the prior Pure Land Masters. The most important one is how simply saying (or vocalizing) the Name of the Buddha is sufficient for salvation. We know this as saying Nianfo or Nembutsu. Saying the Name of the Buddha, Namo-Amida-Butsu, is the one essential practice, as the Name contains within itself the roots of all good. Next time, we'll continue with 5 more Wasan verses on Master Shan-tao. Let's always say the Name of the Buddha, Namo-Amida-Butsu. If you are enjoying the podcast, check out some other good Dharma content on the home page of the American Buddhist Study Center page, ambuddhist.org With palms together, Gary

Hi Dharma friends! This episode contains all 7 of Shinran's Wasan verses on Master Tao-ch'o, who lived in China 562-645 CE. Master Tao-ch'o is the fourth in Shinran's lineage of Seven Masters. Tao-ch'o, employing T'an-luan's distinction between self-power and other-power, divides the whole of Buddhist teachings between the "Path of the Sages" or the Sacred Path and the Pure Land Path. The Sacred Path leads to attainment by one's own efforts and the Pure Land Path through the Other Power of Amida Buddha. Tao-ch'o teaches that no one in this Dark Age of the Declining Dharma ("Mappo') can attain enlightenment by means of the Sacred Path and that only the Nembutsu of the Pure Land Path is effective in leading one unfailingly to Buddhahood. Next time, we'll begin Shinran's 26 Wasan verses on the Fifth Master, Shan-tao, who lived in China 613-681 CE. With palms together, Gary

Wednesday, December 8, 2021 This month's session will continue to explore the teachings of the Pure Land Master Nagarjuna, which open our minds to the easy path of entrusting in Amida Buddha. Proclaiming the unexcelled Mahayana teaching,He would attain the stage of joy and be born in the land of happiness.Nagarjuna clarifies the hardship on […] We welcome you to join us for Zoom services and Dharma discussions! For more information, visit us at https://sanmateobuddhisttemple.org/

Wednesday, November 10, 2021 This month's session will explore the teachings of the Pure Land Master Nagarjuna whose writings on the Middle Way serve as the foundation for the Mahayana Buddhist path to awakening. Sakyamuni Tathagata, on Mount Lanka,Prophesied to the multitudes that in south IndiaThe mahasattva Nagarjuna would appear in this worldTo crush the […] We welcome you to join us for Zoom services and Dharma discussions! For more information, visit us at https://sanmateobuddhisttemple.org/

Wednesday, September 8, 2021 This month we enter into the section of Shoshinge that is based on the teachings of the Seven Masters who transmitted the Pure Land teaching westward across Asia over the course of two millennia. The masters of India in the west, who explained the teaching in treatises,And the eminent monks of […] We welcome you to join us for Zoom services and Dharma discussions! For more information, visit us at https://sanmateobuddhisttemple.org/

Hi Dharma friends! With this episode, we conclude our journey listening to the Jōdo Wasan (Hymns of the Pure Land) of Shinran Shonin. In this section, Shinran venerates Mahāsthāmaprāpta, the Bodhisattva of Wisdom, who Shinran especially associates with his own teacher, Master Hōnen. Just as he received his own profound understanding of Nembutsu through Master Hōnen, Shinran now passes it along to us. How truly grateful we are! It has been a joy reading this collection of Wasan verses with you. I hope we will be able to hear other collections of Shinran's Wasan verses going forward; there are many more. You can also hear the current episode on the phone by calling 607-350-ABSC (607-350-2272). For more good Dharma content, be sure to check out the American Buddhist Study Center website www.ambuddhist.org. Please be well, always saying Namo-Amida-Butsu. Palms together, Gary

Wednesday, August 11, 2021 The nembutsu is the easy path to awakening because its liberating power does not come from our own efforts.  In this month's gathering we will explore the challenges of entrusting our lives to Amida Buddha's compassionate Vow. For evil sentient beings of wrong views and arrogance,The nembutsu that embodies Amida's Primal […] We welcome you to join us for Zoom services and Dharma discussions! For more information, visit us at https://sanmateobuddhisttemple.org/

In this session we reflect upon the Dharma truth expressed in the lotus, a symbol of pure awakening that blossoms, not in pristine clear water, but from the messy muck of everyday life. 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 […] We welcome you to join us for Zoom services and Dharma discussions! For more information, visit us at https://sanmateobuddhisttemple.org/

This month we consider the following verse which illuminates the the profound transformation that occurs with the arising of the one thought-moment of joy. When the one thought-moment of joy arises,Nirvana 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 […] We welcome you to join us for Zoom services and Dharma discussions! For more information, visit us at https://sanmateobuddhisttemple.org/

This letter to Nichiren's Alma-mater is a pleafor study documents of the True Word and Nembutsu to aid Nichiren construct his ultimate and final blow to the erroneous teachings and incorrect understandings and manipulations of the pinnacle of Buddhist teaching and the Lotus Sutra.

This month we reflect upon the following verse as it relates to our journey to the Other Shore of enlightenment: 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 nirvana Through the fulfillment […] We welcome you to join us for Zoom services and Dharma discussions! For more information, visit us at https://sanmateobuddhisttemple.org/

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 Practitioner’s Episode, We have a special interview episode with Jodo Shu priest, Rev. Taijun Kasahara from Rinkaian temple. Yes, we have an English-speaking Japanese priest to share with us the important teachings of Jodo Shu! See you in the show! We will ask important questions such as:What is Jodo Shu? What is the core teaching of Jodo Shu?What is the brief history about Jodo Shu?Who is Rev. Honen? Why did he leave Tendai Buddhism/Mt. Hiei? What is a degenerated age (Mappo)? What is Amida Nyroai (Amida Buddha)? Does Jodo Shu only venerate Amida Nyorai? What is Amida’s original vow? What is Jiriki and Tariki? Why is Tariki important? What is Nembutsu? What does “Namu Amida Butsu mean? What exactly is the Pure Land? Where is it? What are some of the differences between Jodo Shu and Jodo Shin Shu? Taijun Kasahara was born in Tokyo, Japan. After graduating from Keio University, he worked in the accounting department of Nippon Express (a logistics company) for eight years. Then he quit that job and became an official priest of Jodo Shu after learning and training at Bukkyo University in Kyoto. In 2005 he opened a new temple, Rinkaian, in Tama City in Tokyo. As the chief priest of the temple, he has been serving the believers and other people in the area, and also spreading the teachings of Jodo Shu through the Internet.Support the show (https://www.patreon.com/carvingthedivine)

Nichiren writes this letter to nudge further the Lay monk and his wife from Ichinosawa to Lotus Sutra practice. This was the residence where Nichiren was transferred in exile on Sado Island. The family was sympathetic to Nichiren but feared repercussions from their local society if they proclaimed their devotion to Lotus as theirs was a society, like all of Japan, steeped in the practice of Amida worship (Nembutsu).

This month we will continue to explore the meaning expressed in the light of Amida Buddha’s wisdom through the following verses: This month we will continue to explore the meaning expressed in the light of Amida Buddha’s wisdom through the following verses: Pure light, joyful light, the light of wisdom, Light constant, inconceivable, light beyond […] We welcome you to join us for Zoom services and Dharma discussions! For more information, visit us at https://sanmateobuddhisttemple.org/

This month we explore the meaning expressed in the following aspects of the light of Amida Buddha’s wisdom: Everywhere [Amida Buddha] casts light immeasurable, boundless,Unhindered, unequaled, light-lord of all brilliance, Full text of Shōshinge Reference Materials 48 Vows of Bodhisattva Dharmakara (Amida Buddha) Handout To join us for online Dharma Sessions, CLICK HERE and sign up […] We welcome you to join us for Zoom services and Dharma discussions! For more information, visit us at https://sanmateobuddhisttemple.org/

The truth is that we were all created unique. And the exceptionally successful and talented people of the world differ from the rest in only one respect. Their uniqueness, their individuality, was encouraged and developed, not inhibited and suppressed. Can we see ourselves as others see us? Can we control our lives and our destiny? From TM to Zen, from Shamanism to the Nembutsu rituals of Buddhism, the essential ingredient is always some self-hypnosis.

In this podcast, we'll explore finding ways to say "thank you" in this time of loss, fear, despair, and uncertainty. I take some time reflecting on the Buddhist teachings of the gift of our "precious human life." Our lives are a gift. We did not plan, arrange, or have any control in making our births happen. We were gifted them. And, for that gift, despite how rocky our lives sometimes seem, we say "thank you!" Listen to how you can use mindful awareness to shift your focus to what's in front of you ... to "just this". Sitting in "just this", you are relieved of your endless wants, worries, dramas, AND sadness. From that place, you can connect to a place of freedom where your heart softens around your fears and joys, and you can relax in the whole of life—if only for a few minutes.

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/

Rev. Adams shares his encounter with a marvelous person of the Nembutsu while trick-or-treating in his neighborhood. To join us for online Dharma Services, CLICK HERE to sign up for “Live Broadcast of Services”. We welcome you to join us for Zoom services and Dharma discussions! For more information, visit us at https://sanmateobuddhisttemple.org/

We continue to explore the meaning of the Shōshinge and how it applies to our daily lives, focused on the verses: Bodhisattva Dharmakara, in his causal stage,Under the guidance of Lokesvararaja Buddha, Searched into the origins of the Buddhas’ pure lands,And the qualities of those lands and their men and devas; Full text of Shōshinge […] We welcome you to join us for Zoom services and Dharma discussions! For more information, visit us at https://sanmateobuddhisttemple.org/

In this first session in the Shōshinge Study Class Series, we explore the meaning of the Shōshinge and how it applies to our daily lives, beginning with the opening verse: I take refuge in the Tathagata of Immeasurable Life!I entrust myself to the Buddha of Inconceivable Light! PowerPoint Slides Dharma Talk Audio We welcome you to join us for Zoom services and Dharma discussions! For more information, visit us at https://sanmateobuddhisttemple.org/

In the 4th of the "talking with my teachers" series, I am talking with Rev. Satya Robyn, a priest in the Amida Order, about how the whole of messy humanity is met by the divine when we relax our sense of control and know that life accepts us just as we are. Satya talks of her journey from atheist to psychotherapist and Pureland Buddhist priest. And how she was "grabbed" by Amida, the celestial Buddha of Infinite Light and Life, the Buddha of acceptance and compassion. She describes the simplicity of Pureland Buddhism and the practice of the Nembutsu, where in saying the name we open a little portal of connection to the compassion and wisdom of Amida Buddha. I know you'll delight in Satya's beautiful ways of communicating the heart and soul of spiritual practice, Buddhism, Pureland Buddhism, refuge, and—yes—the "f" word or faith.    

Minister's Assistant Cheryl Ikemiya shares insights on her path to Shin Buddhism and the Nembutsu.

Rev. Miyamura speaks at the combined February Family Service and Monthly Memorial Service. His message is about Oshoko (offering of incense) and the expression of Gassho (placing palms together and reciting the Nembutsu).

In the second installment of our live show, we answer two listener questions. First, we received a question about Shin Buddhist nembutsu practice and the concern that chanting the nembutsu might be something of a crutch, that while making one more calm it might distract us from very real world social problems. We frame this… Continue reading Live show part two: nembutsu and music →

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.

On the day which we remember Prince Shotoku's legacy, Sensei discusses his own short comings in light of the promise of the Nembutsu.

Living on a speck of dust. This week Sensei discusses the nature of faith and gratitude in the contexts of the Nembutsu and the recently released movie Dr. Seuss' "Horton Hears A Who."