Podcasts about Pure Land Buddhism

Bright on Buddhism - Episode 105 - Who is Amitabha? What are some stories about him? How ought we understand him?Resources: Karashima, Seishi (2009), JSTOR 24049429 On Amitābha, Amitāyu(s), Sukhāvatī and the Amitābhavyūha], Bulletin of the Asia Institute, New Series, 23, 121–130Charles Muller, "Buddha of Immeasurable Life 無量壽佛" Digital Dictionary of Buddhism,http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?71.xml+id(%27b7121-91cf-58fd-4f5b%27)Tanaka, Kenneth K. 1990. The Dawn of Chinese Pure Land Buddhist Doctrine: Ching-ying Hui-yüanʼs Commentary on the Visualization Sutra, p. 12. Albany: State University of New York Press.The Three Pure Land Sutras (PDF), translated by Inagaki, Hisao, Berkeley: Numata Center for Buddhist Translation and Research, 2003, ISBN 1-886439-18-4,Georgios T. Halkias, Luminous Bliss: A Religious History of Pure Land Literature in Tibet Pure LandJones, Charles B. (2019). Chinese Pure Land Buddhism, Understanding a Tradition of Practice. Honolulu: University of Hawai‘i Press.Jones, Charles B. (2021). Pure Land: History, Tradition, and Practice. Shambhala Publications. ISBN 978-1-61180-890-2.Amstutz, Galen (1998). The Politics of Pure Land Buddhism in India, Numen 45 (1), 69–96 JSTOR 3270334 (subscription required)Inagaki, Hisao, trans. (2003), The Three Pure Land Sutras (PDF), Berkeley: Numata Center for Buddhist Translation and Research, ISBN 1-886439-18-4, archived from the original (PDF) on May 12, 2014.Müller, F. Max (trans) Buddhist Mahâyâna texts Vol. 2: The larger Sukhâvatî-vyûha, the smaller Sukhâvatî-vyûha, the Vagrakkedikâ, the larger Pragñâ-pâramitâ-hridaya-sûtra, the smaller Pragñâ-pâramitâ-hridaya-sûtra. The Amitâyur dhyâna-sûtra, translated by J. Takakusu. Oxford, Clarendon Press 1894. Pure Land Sutras.Shi Wuling: In one Lifetime: Pure Land Buddhism, Amitabha Publications, Chicago 2006. ISBN 978-1-59975-357-7.Halkias, Georgios and Richard Payne. Pure Lands in Asian Texts and Contexts: An Anthology. University of Hawaii Press, 2019.Halkias, Georgios. Luminous Bliss: A Religious History of Pure Land Literature in Tibet, with an annotated English translation and critical edition of the Orgyan-gling Gold manuscript of the short Sukhāvatīvyūha-sūtra. Hawaii: University of Hawai‘i Press 2013. [1]Johnson, Peter, trans. (2020). The Land of Pure Bliss, On the Nature of Faith & Practice in Greater Vehicle (Mahāyāna) Buddhism, Including a Full Translation of Shàndǎo's Commentary in Four Parts Explaining The Scripture About Meditation on the Buddha 'Of Infinite Life' (Amitāyur Buddha Dhyāna Sūtra, 觀無量壽佛經), ISBN 978-1-7923-4208-0.Kenneth Tanaka (1989). Bibliography of English-language Works on Pure land Buddhism: Primarily 1983–1989, Pacific World Journal, New Series, Number 5, 85–99.Do you have a question about Buddhism that you'd like us to discuss? Let us know by tweeting to us @BrightBuddhism, emailing us at Bright.On.Buddhism@gmail.com, or joining us on our discord server, Hidden Sangha ⁠⁠⁠⁠⁠⁠⁠https://discord.gg/tEwcVpu⁠⁠⁠⁠⁠⁠⁠!Credits:Nick Bright: Script, Cover Art, Music, Voice of Hearer, Co-HostProven Paradox: Editing, mixing and mastering, social media, Voice of Hermit, Co-Host

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!

Filling in the rest of Takara's reign with the stories of the various envoys at court, the Baekje princes living in Yamato, and the story of a 7th century millenial cult. For more, check out https://sengokudaimyo.com/podcast/episode-107   Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is episode 107: Winds Across the Straits Villagers gathered near the center of their community.  In contrast to the clean, walled up compounds of the local elites, with their raised floor buildings, the buildings here were much simpler, often sitting directly on the ground, or dug down into the earth in the pit dwelling style that had been used for centuries.  Mostly what anyone would notice were the thatched roofs, which had been used for centuries to keep out the rain and snow.   A tall watchtower was currently unmanned as everyone had gathered around, curious at the news coming from the east. A wandering mystic had come to town, and she was spreading words of hope across the country of Yamashiro.  Over the past few years there had been droughts, famine, earthquakes, and more.  People had tried everything in conjunction with the advice of their local hafuri, or priests. They had petitioned the local kami of the rivers and lakes, they had tried imported practices like sacrificing horses, and at a nearby village they had changed the location of the marketplace to see if that would work. Even when the rains had come, the damage had been done.  Food was scarce, and many of those who had survived were hardly in the best of situations.  Life in the village, working the land, was quite different from the life of the elites.  The wealthy had servants and slaves to tend to their needs, and they had access to stores of grain and other food in times of trouble.  They also had charge of the mononofu—the warriors who worked for them and were often an implicit—if not explicit—threat of violence for anyone who didn't pay their expected taxes.  This is perhaps what made the mystic's message so alluring.  She told them about the teachings of a man from the River Fuji, in the East, named Ohofu Be no Ohoshi:  he claimed to have discovered a new kami, the god of Tokoyo, the Everlasting world.  It was said that those who worshipped this god, who appeared in the land in the form of a caterpillar that thrived on orange tree leaves, would earn great things in this new world, when it came.  The poor would become rich and the old would become young again, when the promises of Tokoyo came to fruition. But it wasn't as easy as just saying some words.  True devotees would need to prove themselves, casting out the valuables of their house and setting out any food on the side of the road.  They would then yell out: “The new riches have come!” Then they were to worship these insects that were the kami's incarnation.  They would put them in a pure place and worship them with song and dance.  Many had already started doing this, the mystic said.  Indeed, the people of Yamashiro had heard rumors of some of these new practices, but only now were learning about why they had arisen.  It was a lot to ask, to give up their valuables and the little food they had — but then again, in this dew drop world, what was there to lose, for those already working themselves to the bone?  Was this any more incredible than asking the hafuri to pray to the kami, or even relying on that new religion in Yamato, where they prayed to giant bronze and gold statues to bring about prosperity and happiness.  Besides, if so many others had joined up already, perhaps there was something to these fantastic stories. And thus, village by village, a new religion began to take hold of the countryside, eventually making its way to the capital of Yamato, itself.     Greetings, listeners!  While the thing we covered last episode -- the Isshi Incident of 645, which is to say the assassination of Soga no Iruka in front of Her Majesty Takara, aka Kougyoku Tenno -- certainly dominates the narrative in the popular imagination for this particular point in Japanese history, there was a lot more going on over these last few years, both over on the continent in the archipelago.  And so this episode we are going to cover some of that:  From the missions from Baekje, Goguryeo, and Silla, which were likely driven by conflict on the peninsula, to the Baekje Princes who resided in the Yamato court as political hostages as well as esteemed guests.  And to finish it off we'll talk about the popular 7th century millennial cult that sprang up in Yamashiro around the worship of the God of Tokoyo, the Everlasting World.  All in the reign of the Empress known to history as Kougyoku Tennou…. At least for now. Michael Como, in his book on Shoutoku Taishi, makes particular note of some of the overarching themes across the straits and how that affected what was happening—or at least what gets remembered—in Yamato.  As we discussed back in episode 98, Como makes the point that the early, opposing Buddhist factions that placed Shotoku Taishi on a pedestal were largely connected with one or more continental factions.  While the Soga were heavily connected with Baekje, other family groups, like the Hata, were more closely tied with Silla, at least according to later accounts. And on top of that, the area around Koshi and Tsunaga had ties with Goguryeo.  As the Tang dynasty and Goguryeo were in contention on their own borders, no doubt both of them and their allies were looking to nearby nations for either support or at least neutrality.  One can also see how peninsular enmities might also make their way across the strait to the archipelago with families of various ethnic backgrounds no doubt carrying on some of the continental prejudices with them even into a new land. A lot of the accounts for this reign that aren't dealing with the weather and natural disasters—topics of particular concern from the 642 to 643—are dealing with the continent. It started out in 642, with Baekje envoys arriving in the first month of that year, apparently to deliver their condolences on the death of the sovereign.  They were accompanied by Yamato's envoy to Baekje, Azumi no Yamashiro no Muraji no Hirafu, who left them at Tsukushi to rush back to Yamato via post-horse, while the Baekje envoys took their time via the normal, ship-borne route. And right off the bat we have a few things of note.  The first is this idea of post-horses.  The various circuits around the archipelago had reportedly been set up some time back, even before horses were a thing.   While a single horse would have been rather fast overland, the mention of post-horse system implies a method of travel more akin to the short-lived pony express in the American west, where various post stations were set up across the major highways so that officials could quickly traverse them, riding horseback from one station to the next, where a fresh horse would be waiting for them.  This way the horses themselves could be properly fed and rested, since no single horse could cover all of the ground in a straight up gallop, just as no person could.  Instead, this is something like a relay race, where the envoy Hirafu became the baton passed from horse to horse.  The Pony Express used stations set up at intervals of approximately 5 to 20 miles, so that the horses could be changed out frequently.  Of course, changing horses would also take some time—I've found some sources citing average speeds of only about 10 miles per hour for the Pony Express, but that beats by far the four miles per hour for a fast walker, not to mention the ability to keep going for much longer than just 8 hours a day.  Of course, he would have had to take a boat for at least some of the journey, likely crossing from Kyuushuu over to Honshuu near Shimonoseki or something similar, at which point he could have caught another horse from there.  The resonates with something that goes back to pre-Qin Dynasty times, when kingdoms on the continent would set up not just courier stations with horses, but systems of canal boats, and inns for people to stay overnight on long journeys.  Still, it must have been a grueling experience. That such a means of conveyance could take Hirafu from Kyushu to Yamato, though, implies that Yamato's reach was fairly solid all the way out to the Dazai near modern Fukuoka, at least.  It is unclear how these post stations were set up in regards to the local Miyake, or royal granaries, another government project we've talked about, but either way it demonstrates a certain degree of control over the region. And so Hirafu was able to make it back to the court in time for the ceremonies associated with the mourning of Tamura, aka Jomei Tennou, and the ascension of Her Majesty, Takara no Ohokimi.  He likewise was able to inform the court of Baekje's condolence envoys' imminent arrival and give the court a head's up on the situation in Baekje, where he said that the country was “greatly disturbed”.  When the Baekje envoys themselves arrived, Azumi no Hirafu, Kusakabe no Iwakane, and Yamato no Aya no Agata were sent to ask them about their news. From what we know in the Samguk Sagi, King Wicha of Baekje had just come to the throne.  The previous king, King Mu, died in the third month of 641, so it hadn't even been a year since his death.  Furthermore, we are told that his wife, the mother of King Wicha, had also passed away.  The Baekje envoys asked for the return of prince Saeseong, possibly the younger brother of Prince P'ung, saying he had behaved badly and they wanted to convey him back to the King, but Takara refused.  Presumably, based on context, this was one of the hostages that Yamato held from Baekje, but why they wouldn't turn them over to the Baekje envoys isn't explained.  I suspect it had something to do with the politics of King Wicha coming to the throne, which seems like it may have not been accepted by everyone, as evidenced by his tour of the realm, mentioned in the Samguk Sagi, which was likely a political move to demonstrate his authority over the realm. This colors a lot of what we are going to talk about, so let's try to get some of it straight off the bat.  Unfortunately, as we talked about in Episode 105, some of the Baekje related dates are questionable, and that means that there is a lot here that I'm going to give you where we may have to back track a bit and see if we can put it in the right order.  I'm going to try to give you the information in largely chronological order according to the Nihon Shoki, but then I'll also try and place it where we think it might actually go, so apologies if this feels disjointed. Also, let me take a moment to talk a little bit more about the Baekje royal family, which will become rather important to our narrative.  For one, there is King Wicha, son of King Mu.  Mu passed away in 640 and Wicha came to the throne.  Wicha already had several children of his own, one of whom, Prince Pung, or Prince Pungjang, will feature heavily in both the Japanese and Korean sources, though as we mentioned in episode 105, the dates around Prince Pung's arrival, which the Nihon Shoki has about 630, doesn't match up with what we know.  We are fairly confident that Prince Pung returned to Baekje in 661, which accords with the Nihon Shoki, Samguk Sagi, and Tang records.  However, Best makes a good case that he didn't actually come over to the archipelago until much later—probably 643. He wasn't the only royal prince of Baekje in Yamato, however.  We are told of two others:  Saeseong and Gyoki.  Saeseong is mentioned as being a bit of a troublemaker, and requested to come home, but Yamato refuses to let him go.  Gyoki is said to have caused trouble and been banished with some 40 others out to sea.  I have a suspicion that much of this is misplaced in the Chronicle.  Saesong may have been there first or perhaps came over with Prince Pung—I've seen him mentioned as the younger brother to Prince Pung, but I also wonder if he wasn't the younger brother to King Wicha.  Gyoki, meanwhile, despite what we initially hear about him, is invited to Yamato shortly after that entry and treated like a real celebrity.  It is unclear to me if he is a younger brother to Wicha or an elder brother to Prince Pungjang, but either way, he seems to have been a royal prince that wasn't quite in line for the throne. I suspect that in reality the mission that is listed as coming in 641 was actually much later—possibly in the 650s.  That would explain some of it, including the gossip that the Senior Counselor, Chijeok, died in the 11th month of the previous year, Aston writes off most of this as an unreliable narrative by servants.  Jonathan Best, in his translation of the Samguk Sagi, is a bit more generous and suggests that, much as with Prince Pung-jang, whom the Nihon Shoki records arriving in the 630s but who couldn't reasonably have arrived until the 640s, there was probably a dating issue.  The scribes were using records with the branch and stem system of dates, and so it could easily have been off by a factor of ten or twelve years, at least.  We know, for instance, that there is a record of Senior Counselor Chijeok in the Nihon Shoki in the 7th month of 642, though it says he died in 641.  Furthermore, we have his name on a fragmentary inscription, likely dating to 654, noting him as a patron of a Buddhist monastery.  So it would seem that word of his death was exaggerated or parts of this are coming from later accounts, and the scribes simply made a mistake.  Hence my suggestion that this entire entry might be misplaced.  If so, it would make more sense for Yamato to be asking about the fates of people that they knew, and hence hearing the fates of Chijeok and Gyoki, who had both visited Yamato and would have been known to the court.   Regardless, it likely was the case, as recorded in the Nihon Shoki, that the envoys' ship was anchored in Naniwa harbor and the envoys were put up at the official government residence there, in modern Ohosaka.  This may indicate that the mission mentioning Chijeok and Gyoki got conflated with other entries about the actual envoys of condolence and congratulations. Then, 19 days later, on the 22nd day of the 2nd month, another group of envoys showed up.  This time it was Goguryeo.  As mentioned, Goguryeo had a few things going on, but they still knew how to make an entrance.  For example, the Chronicles mention that high ministers were sent to the district office in Naniwa to inspect the gold and silver that Goguryeo had sent with their envoys, along with other things from their country.  This may have been them trying to get Yamato on their side. That said, Goguryeo had been going through a lot themselves, we are told.  First off, based on the Samguk Sagi accounts, Goguryeo had sent envoys to the Tang in 640.  In 641, the Tang court returned the favor, and in so doing their envoy, the Director of the Bureau of Operations in their Ministry of War, Chen Dade, used it as a chance to spy out the border region.  At every walled town he would offer the local officials gifts of silk, and ask to be allowed to see the scenic spots.  They let him roam freely, so by the time he went back he had an intimate account and understanding of Goguryeo's defenses along the Tang-Goguryeo border.  Goguryeo seems to have been completely unaware of this touristic espionage, but then again, they may have been distracted dealing with their own internal problems. And so the Nihon Shoki reports that the envoys delivered news of this to the court: How the younger prince of Goguryeo died in the 6th month of 641.  Then, in the 9th month, the Prime Minister murdered the king, along with some 180 people.  He then put the son of the younger prince on the throne as king. In the Samguk Sagi, these events appear to happen a year later.  Yon Gaesomun killed King Keonmu in the 10th month of 642 and put Prince Chang, aka Pojang, on the throne.  The Samguk Sagi says he was the younger brother of King Keonmu, the son of King Taeyang—who was the younger brother of King Yeongnyu, so that may be where the Nihon Shoki gets that he was the “son of the younger prince”.  Still, the gist is correct, even if it seems to be off by a year or so.  From here, Goguryeo would be at war with the Tang dynasty for much of the next thirty years, all under the reign of King Pojang.  They were able to fend the Tang off for a while, but the Tang would eventually ally with Silla, and though Baekje seems to have supported Goguryeo in general, Baekje itself was also caught between the Tang and Silla.  They no doubt hoped for Yamato's aid, but while the archipelago may have had warriors, they were still a good ways from the continent, and would likely need to avoid confrontation with Silla, who now controlled all the way to the Nakdong river basin.  Not that they wouldn't try.  Insert dramatic sound effects alluding to a later episode. All that prognosticating aside, at this point, at least from the envoys' point of view, all of the future was unwritten.  Both Goguryeo and Baekje guests were entertained at the Naniwa district office, and envoys were named to Goguryeo, Baekje, Silla, and to the no longer extant Nimna—the latter seems to have been, at this point, a not-so-polite fiction between Silla and Yamato that Nimna was still at least semi-independent. It was at this time that Gyoki was also brought to Yamato and lodged in the house of Azumi no Hirafu, the previous envoy to Baekje.  Gyoki likely knew Hirafu from his time at the Baekje court.  This was probably the actual arrival of Gyoki, I suspect. A week or so later, the Silla envoys of congratulations and condolence arrived: congratulations on Takara's ascension and then a group of envoys expressing condolence for her husband's death.  They left after less than two weeks—apparently they simply delivered their message and left, unless there was some other reason having to do with the Baekje and Goguryeo envoys being there at the same time.  No mention is made in the Nihon Shoki of exactly why they turned around so quickly. Meanwhile, Gyoki was living it up.  He's referenced as the Chief Envoy from Baekje at this point—probably the highest ranking individual from the court present.  On the 8th day of the fourth month he attended an audience with Her Majesty, Takara, and then two days later he was partying with Soga no Emishi out at his mansion in Unebi.  Soga no Emishi had good conversations and presented a good horse and twenty bars of iron, but curiously the hostage crown prince, Sesaeng, was not invited to any of this. Given that we know what the Chroniclers think of Soga no Emishi, I'm wondering if there isn't a little bit of that same feeling towards Gyoki.  After all, we were previously told he and some 40 others were exiled, so perhaps this is just leading up to that? Gyoki and his companions were later invited to witness an “archery hunt” in front of the Yosami Miyake in Kawachi.  This is glossed as “Uma-yumi” or “Horse-Bow”, leading one to wonder if this was similar to yabusame, the traditional horsed archery, performed at various shrines each year.  Or perhaps it was one of the other archery games from horseback, many of them much less savory, often using a live animal as the target, usually staked or confined to an area, and the archers circle around and shoot at them. By the 5th month of 642 – a little over three months after Baekje had first arrived with envoys of condolences, we are told that a shipp of Baekje envoys anchored together along with the ship of the Kishi family.  This is likely Naniwa no Kishi, as Naniwa no Kishi no Kuhina had been assigned as envoy to Baekje.  The envoys delivered their goods and Kuhina reported on their mission. Once again, the dates look to be slightly off.  Had Kuhina really traveled to Baekje and back in just three months?  It is possible, but not typically how things were done at the time.  Ships often had to take their time, navigating the Seto Inland Sea and then checking in at modern Fukuoka before following the island chains out to Tsushima.  At that point they could sail around Tsushima, or cross at a narrow part of the island, known today as Kofunakoshi.  We know that this was used from at least the 9th century as a place where ships coming to and from the islands would stop, often transmitting their goods to a local ship on the other side, with a crew that presumably better knew the waters and was under the command of the appropriate government.  In addition, as the ships reached various checkpoints they would stop for a while, and often another ship would be sent ahead to prepare the way for an official delegation.  Since they didn't have phones, something like this would have been required to inform the next post to be ready to receive the visitors. More likely, this would have been Kuhina finally ready to depart to take on his mission with Baekje. Shortly after this, we are told that one of Gyoki's companions died, and then his own child died—we aren't told if it was from disease or something else.  It did provide an opportunity to see some of the cultural differences between Baekje and Yamato at the time, as Gyoki and his wife refused to attend the ceremonies for their late son.  The Chroniclers explained that, in Baekje and Silla, when someone dies, the parents, siblings, and spouse were not supposed to look on them again. For what it's worth, I could find no relationship between this and any contemporary Korean practice.  This may have been something in Baekje and Silla that eventually went away.  Then again, it is possible there was something else going on, and it was misinterpreted by the Wa.  Given that the Chroniclers are dismissive of the practice, it is entirely possible that this was just slanderous rumor, too.  The Chroniclers make a point of saying that the people of Baekje and Silla who practice these kinds of death rites are without feeling, and thus no better than animals.  So, yeah, clearly the Chroniclers were presenting just the facts, right? Gyoki's child was buried in Ishikawa in Kawachi, and Gyoki moved his family to a house in Ohowi, in Kudara—which is to say the area of Kawachi named for Baekje. Two months after he lost his son, on the 22nd day of the 7th month, Senior Counsellor Chicheok and colleagues were entertained at the Yamato court.  This is that same Senior Counsellor previously thought to be dead.  Again, Aston simply treats it as gossip, while I tend to wonder if the records aren't out of order—unless Chijeok was some kind of Baekje Benjamin Button.  Entertainment at the Yamato court apparently included havingvarious people wrestle for their entertainment. Even Prince Gyoki himself entered the contest.  When the banquet was finished they went to pay their respect's at Gyoki's compound, likely stopping by and having a bit of a nightcap. Two weeks later the Baekje envoys tried to leave, but the storms kicked up.  One of the ships was wrecked on the shore.  Fortunately, it seems like those on the boat survived and they were placed on another boat a couple weeks later.  A day after that, the Goguryeo envoys left for their own country. The Baekje envoys finally made it back, we are told, 11 days later, on the 26th day of the 8th month.  Not bad given the journey they had to undertake, and actually a bit hard to believe.  In contrast, the Silla envoys, who left in the 3rd month, apparently only made it as far as the island of Iki, between Kyushu and Tsushima, by the 10th month of 642.  Perhaps they were just going at a more leisurely pace, but it does make it hard to trust that all the records were rearranged in precisely the correct order. As for this period, outside of the Silla envoys, the entire episode, starting on the 2nd day of the 2nd month of 642, finally concluded—mostly—over six months later.  It occupies most of that part of Chronicle, with the exception of the accounts of the weather, drought, and famine. After all of these people had returned to the peninsula, the Nihon Shoki focuses on a few local things from the archipelago.  Soga no Emishi was ordered to raise a levy in Afumi and Koshi to build a temple, the court levied various provinces to make ships—we aren't told why but previously this was often something done in preparation for war—and then Takara ordered Soga no Emishi to build a new palace with levies on various provinces and workmen from Toutoumi and Aki.  That was all in the 9th month, at the end of which, we are told that several thousand Emishi from the Koshi region, where Soga no Emishi had been ordered to levy workers for a temple earlier in the month, submitted to Yamato and were entertained at court. Soga no Emishi himself entertained them at his house and asked them about their welfare. This is all a bit confusing, but let's try to understand some of what might be going on.  First, you may recall in the previous reign there was a mention with General Katana who went to the east to subdue an uprising of Emishi there, so it is possible that this is a continuation of that.  At the same time, these Emishi, we are told, are from the land of Koshi. It is likely that this is evidence of Yamato's increased presence in the northern region of the island of Honshi, which stretched along the northern edge of the Chubu, or middle Honshu, region, including the Noto peninsula and eastward to Tohoku, or the Northeast region.  This had been an important area for various resources, including the source of jade magatama, since at least the early days of the Yayoi period, judging from artifacts discovered at various sites.  It is also a region connected to the current dynasty, in that Wohodo no Ohokimi, aka Keitai Tennou, generally seen as the progenitor of the current line of sovereigns, is said to have come from that region. Furthermore, this region is closely connected to various overseas trade routes.  While the most common route we hear about, at least at this point in the chronicles, is the Seto Inland Sea route, there was also a route along the Japan Sea side of Honshu, which included the areas of Izumo and the port of Tsunuga—modern day Tsuruga—which includes the Kehi shrine, purportedly for a kami who came over from the peninsula.  At least one Goguryeo mission explicitly used this route—whether intentionally or otherwise—to get to Yamato, crossing over to Afumi, aka Lake Biwa, and then taking the rivers south to Naniwa. Michael Como suggests that there is enough evidence to suggest a fairly heavy Goguryeo influence in the region.  He also suggests that the Soga had a good deal of interactions and influences themselves with Goguryeo, pointing out that Shotoku Taishi's teacher had supposedly been a monk from Goguryeo, and that the plan for Asukadera, the Soga temple, with three golden halls around a central pagoda, is extremely similar to temple plans found in Goguryeo and not in Silla and Baekje. I do feel it is worth pointing out that it is very possible that this was not Asukadera's original layout, and it is hard to say how much of the stories surrounding Shotoku Taishi we can trust. Still, Koshi was an area that had a long history of trade with the continent, and the ease of the waterways from Yamato to the Japan Sea would have made it at least strategically useful to the growing state. There is another aspect here, but it is a bit more tenuous.  There are some that suggest that Soga no Emishi's own name, or at least the name as it is handed down to us today, comes from his dealings with the Emishi people.  Here we see him intimately involved in Koshi, in the Emishi coming to submit, and him then hosting them in his own house.  So even if his name is coincidental, there does appear to be some connection there. And we are still in the first year of Takara's reign.  It was in this twelfth month that Okinaga no Yamana no Kimi finally pronounced a eulogy for the entire royal line.  As you may recall, Takara's husband, Tamura, aka Jomei Tennou, had been a member of the Okinaga royal line, so this was likely part of the ceremonies around his death and burial. There is more here about the placement of palaces, which we touched on a lot in the last episode.  There is also a lot about storms, weather, and peach blossoms blooming. Then on the thirteenth day of the third month of 643, the second year of Takara's reign, there was a terrible fire in Naniwa.  The official guest quarters for Baekje burned down, and the houses of the common people also caught fire. This is also around the time that Best suggests that Prince Pungjang, son of King Wicha of Baekje, may have actually arrived, as we discussed earlier.  That actually could be tied to events a month later, when the Dazai in Tsukushi—the government outpost on Kyushu—sent a mounted messenger to Her Majesty, Takara, to let her know that Gyoki's younger brother, the son of the King of Baekje, had arrived.  The Baekje ships, which had arrived in the area of modern Fukuoka around the 21st day of the 4th month finally arrived in Naniwa two months later.  Presumably the Baekje envoys' official guest quarters had been repaired or rebuilt at this point, and several high ministers went to inspect the tribute.  They couldn't help but notice that the tribute this time was less—fewer items and of lower quality that previously.  The Envoys promised that they would make up the shortfall. Around all of this, the drama between the Soga, Prince Naka no Oe, and others was playing out, with Iruka attacking and eventually killing Yamashiro no Oe, all of which was discussed in the last episode.  Meanwhile we get a small line about Prince Pung keeping four hives of bees on Mt. Miwa, but apparently they didn't grow large enough to multiply, so that doesn't seem to have taken off. We'll return to Prince Pungjang later.  For now, we have seen much of the disturbances that were caused and eventually led up to the Isshi Incident in 645, and 644 is full of many long entries about everything that happened, but I don't want to worry about that—we covered most of that last episode.  What I do want to concern ourselves with is the story I started the episode with – the curious tale of a man named Ohofube no Ohoshi, who started up his own millennial cult. Now there has been quite a bit of speculation around this episode, especially given that all we really have is a single entry, dated to the 7th month of 644, and here I'll quote Aston's translation:  “A man of the neighbourhood of the River Fuji in the East Country named Ohofu Be no Oho urged his fellow-villagers to worship an insect, saying: "This is the God of the Everlasting World. Those who worship this God will have long life and riches." At length the wizards and witches, pretending an inspiration of the Gods, said:--"Those who worship the God of the Everlasting World will, if poor, become rich, and, if old, will become young again." So they more and more persuaded the people to cast out the valuables of their houses, and to set out by the roadside sake, vegetables, and the six domestic animals. They also made them cry out: "The new riches have come!" Both in the country and in the metropolis people took the insect of the Everlasting World and, placing it in a pure place, with song and dance invoked happiness. They threw away their treasures, but to no purpose whatever. The loss and waste was extreme. Hereupon Kahakatsu, Kadono no Hada no Miyakko, was wroth that the people should be so much deluded, and slew Ohofu Be no Oho. The wizards and witches were intimidated, and ceased to persuade people to this worship. The men of that time made a song, saying: Udzumasa Has executed The God of the Everlasting World Who we were told Was the very God of Gods. This insect is usually bred on orange trees, and sometimes on the Hosoki. It is over four inches in length, and about as thick as a thumb. It is of a grass-green colour with black spots, and in appearance entirely resembles the silkworm.” This is remarkable in several ways.  For one, we get a glimpse of how a popular cult might get started.  Since it is at this same time the cult of Shotoku Taishi is taking hold in some temples, it is interesting to draw parallels between the two.  Como points this out in his book on Shotoku Taishi, and notes several other things.  For one is the discussion of this “ever-lasting world”, or Tokoyo.  We've heard of Tokoyo before – the  term is found in the Chronicles in the section around the Age of the Gods.  Sukuna Bikona himself leaps off to Tokoyo from a blade of grass in one story, much like an insect himself. Tokoyo is a bit mysterious.  It isn't the land of the dead, where Izanami goes to live when she dies in childbirth.  Neither is it the Great Plain of Heaven, Takama no hara, where Amaterasu dwells.  We have the gods of the Heavens and gods of the Earth, but no gods of Tokoyo.  Indeed, Tokoyo is mentioned, but not well described.  By all accounts it would appear to be a place that spirits go after death to an unchanging world, rather than coming back to this one. This fits in with various other continental ideas starting to come over at the time, especially as part of the Mahayana Buddhist tradition, which included a search for effective ways to reach enlightenment.  There had been feelings for some time that humans were already in the latter days of the law, or Mappo: the concept that the further we get from the time of the Buddha, the more morality would decline and the harder it would be for people to break the chains of materialism and desire that hold them to this plane of existence.  As such, some sects and teachers taught simpler and more expedient methods, in an effort to save all of the sentient beings.  Things like an abbreviated mantra that would help you get into a paradise where you could eventually attain enlightenment certainly had its adherents, especially amongst those who might not have the time or inclination to join the monastery themselves.  The idea of a Pure Land, or Joudo, took off early, This Pure Land, is most commonly connected with Amida Butsu, the Amithaba Buddha.  Sutras referencing Amida and the Pure Land were translated by Kumarajiva as early as the 5th century, and may have been part of the larger corpus of scrolls brought over to the archipelago.  According to the sutra, they say that if you honestly chant Amida Butsu's name just once—often through the phrase “Namu Amida Butsu”—then rather than being reborn again into the world on your death, you would instead be reincarnated in a Pure Land, where you could focus entirely on your own enlightenment for however long it would take, removing yourself from the pain and suffering of this world.  This practice was taught by the Sanron school as well as by the Hossou school in the 7th and 8th centuries, along with other practices.  It would continue to be taught, especially developing in the Tendai sect. Of course chanting “Namu Amida Butsu” was something you could do while working the fields, or doing any other number of profane, yet necessary tasks.  So you can see why this was an attractive idea to many people, even if they didn't have the ability to start a temple or study the scriptures or become monks or nuns themselves, at least in this life. Pure Land belief and practices continued to grow and develop in various Buddhists sects, but really took off as an independent practice in Japan in the Kamakura Period, appealing to warriors and commoners alike with its seemingly simple mantra. Shotoku Taishi himself is closely connected to the Pure Land concept, as Como points out.  He and his teacher, Eija, are both said to have attained the Pure Land upon their deaths.  The famous embroidery, commissioned after Shotoku Taishi's death, known as the Tenjukoku Mandala, presumably also describes a country of Heavenly Long Life.  “Tenjukoku” does not have an immediate connection to any particular continental sect or philosophy, but it does seem to be at least a cognate for some of these other ideas such as the Joudo Pure Land OR the Tokoyo of Ohofube no Ohoshi. Whether Ohoshi was, in fact, influenced by other continental ideas is unclear.  We're not even sure if his was the first use of the concept of “Tokoyo” or if that was an idea already planted in the public consciousness by that time—though if so, I would think it would be a bit more widespread.  One could understand, however, how people who had been through famines, floods, earthquakes, disease, and more might find the idea of an eternal ever-after where they could be rich and young again quite inviting.  Enough people found it so that they apparently were willing to give up everything they owned and place it out on the streets.  Even if this wasn't just a scheme to go and scoop up all the goods and skip town, one can see how this may have been viewed as disruptive and unhealthy for the community, at least by those comfortably seated in power, whose workforce was being pulled away from their labors to this new belief system. The ones who were spreading this good news, while called wizards and witches by Aston, use characters that one could just as easily ascribe to Shinto priests and sacred Miko.  Since Shinto wasn't fully formed as we know it today, I think it might be better to say various ritualists and diviners.  Whether they were true believers or simply “pretending” to be inspired, as the Nihon Shoki says, who can say for certain.  What makes one vision more objectively “true” than another, beyond your own belief and faith? And it should be remembered that bringing in new spiritual ideas wasn't, well, new.  That's how Buddhism got started, and likely was one of the ways that Yamato itself expanded its own influence.  How many other quote-unquote “cults” like this existed, and how many were absorbed into the establishment and how many were cast aside? In this case, it would seem that Ohoshi's main problem was likely that he was attracting the wrong sorts of people, which is to say he was appealing to commoners.  In the Warring States period, we would see a not dissimilar dynamic with the independent Joudo Shinshu, a sect of Pure Land Buddhism, supporting commoners in what became known as the ikkou ikki.  They formed communities that helped each other, but at the same time bucked the yoke of the local daimyo and others.  This would bring about violent retribution from warlords like Oda Nobunaga, who wasn't having any of it. Similarly, as the Tokoyo sect spread into Yamashiro and down into the capital region, Kadono no Hata no Miyatsuko no Kawakatsu decided to take matters into his own hands.  Ostensibly, he was upset that people would be so deluded, and under that pretext, he had Ohoshi killed and his followers intimidated.  Cutting the head off the snake, as it were, caused the body to wither, and apparently the Tokoyo cult was not so everlasting after all. And here's where we bring things back around.  You may recall Hata no Kawakatsu, or at least his family.  The progenitor of the Hata family was called Uzumasa, and even today their name is affixed to an area of Kyoto, which was built in the old Hata territory.  Hence the poem about Uzumasa executing the God of the Everlasting World. That area, from Lake Biwa down to Naniwa, is on that corridor from Yamato to Koshi.  The Hata themselves are connected with the continent—especially with Silla.   The Hata temple of Kouryuuji even has a Silla image said to have been obtained by Shotoku Taishi and given to them.  Along with Shitennoji, it is one of several Silla-influenced temples that helped promote the cult of Shotoku Taishi.  It is, of course, possible that we are reading way too much into this.  Some of these things could just be coincidence, but then again, why was it written down and why did the Chroniclers feel that it was important to spend ink on the process?  That's the real question here.   And what more was going on that never got written down, or at least not clearly?  It is likely that we will never truly know the answer to all of these questions.  Unless some ancient documents are found from the period that miraculously survived, with significantly different stories, it would be hard to say much more, but that doesn't mean we can't wonder. But that's all we'll do for now.  At this point, I think we've covered these years from 642 to 645 as best we could, and it is probably time to move on.  I'm not going to prognosticate on next episode just yet, other than to say that we will eventually need to talk about the Taika Reforms—the Great Change.  But that may take a little more time to research so that we can do it properly, but we'll see. Until then, thank you for listening and for all of your support. If you like what we are doing, tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website, SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to Tweet at us at @SengokuPodcast, or reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

Bright on Buddhism - Episode 87 - It's hard not to notice that Pure Land Buddhism has some similarities to Christianity. Why is that? What are the doctrinal similarities between pure land and Christianity? What are the differences? Resources: https://www.bdkamerica.org/product/the-three-pure-land-sutras/ Do you have a question about Buddhism that you'd like us to discuss? Let us know by tweeting to us @BrightBuddhism, emailing us at Bright.On.Buddhism@gmail.com, or joining us on our discord server, Hidden Sangha ⁠https://discord.gg/tEwcVpu⁠! Credits: Nick Bright: Script, Cover Art, Music, Voice of Hearer, Co-Host Proven Paradox: Editing, mixing and mastering, social media, Voice of Hermit, Co-Host --- Send in a voice message: https://podcasters.spotify.com/pod/show/brightonbuddhism/message

Bright on Buddhism Episode 84 - Who is Akshobhya? What are some stories about him? How is he depicted in iconography? Resources: Nattier, Jan (2000). "The Realm of Aksobhya: A Missing Piece in the History of Pure Land Buddhism". Journal of the International Association of Buddhist Studies 23 (1), 71–102.; Sato, Naomi (2004). Some Aspects of the Cult of Aksobhya in Mahayana, Journal of Indian and Buddhist Studies 52 (2), 18-23; Strauch, Ingo (2008). "The Bajaur collection: A new collection of Kharoṣṭhī manuscripts. A preliminary catalogue and survey (in progress)" (PDF). Archived from the original (PDF) on 2011-10-03.; Vessantara, Meeting the Buddhas, Windhorse Publications 2003, chapter 9; Brunnhölzl, Karl (2018). A Lullaby to Awaken the Heart: The Aspiration Prayer of Samantabhadra and Its Commentaries. Simon and Schuster.; Grönbold, Günter (1995). Weitere Adibuddha-Texte, Wiener Zeitschrift für die Kunde Südasiens / Vienna Journal of South Asian Studies 39, 45-60; Norbu, Namkhai; Clemente, Adriano (1999). The Supreme Source: The Kunjed Gyalpo, the Fundamental Tantra of Dzogchen Semde. Snow Lion Publications.; Wayman, Alex (2013). The Buddhist Tantras: Light on Indo-Tibetan Esotericism. Routledge. p. 53. ISBN 978-1-135-02922-7.; Valby, Jim (2016). Ornament of the State of Samantabhadra - Commentary on the All-Creating King - Pure Perfect Presence - Great Perfection of All Phenomena. Volume One, 2nd Edition, p. 3.; Abe, Ryuchi (2015). "Revisiting the Dragon Princess: Her Role in Medieval Engi Stories and Their Implications in Reading the Lotus Sutra". Japanese Journal of Religious Studies. 42 (1): 27–70. doi:10.18874/jjrs.42.1.2015.27-70. Archived from the original on 2015-09-07.; Bielefeldt, Carl (2009), "Expedient Devices, the One Vehicle, and the Life Span of the Buddha", in Teiser, Stephen F.; Stone, Jacqueline I. (eds.), Readings of the Lotus Sutra, New York: Columbia University Press, ISBN 9780231142885; Boucher, Daniel (1998). "Gāndhāri and the Early Chinese Buddhist Translations Reconsidered: The Case of the Saddharmapuṇḍarīka sūtra" (PDF). Journal of the American Oriental Society. 118 (4): 471–506. doi:10.2307/604783. JSTOR 604783. Archived from the original (PDF) on 2019-03-27.; Chen, Shuman (2011), "Chinese Tiantai Doctrine on Insentient Things' Buddha-Nature" (PDF), Chung-Hwa Buddhist Journal, 24: 71–104, archived from the original (PDF) on 2015-05-24; Groner, Paul; Stone, Jacqueline I. (2014), "Editors' Introduction: The "Lotus Sutra" in Japan", Japanese Journal of Religious Studies, 41 (1): 1–23; Karashima, Seishi (2015), "Vehicle (yāna) and Wisdom (jñāna) in the Lotus Sutra – the Origin of the Notion of yāna in Mahayāna Buddhism" (PDF), Annual Report of the International Research Institute for Advanced Buddhology at Soka University, 18: 163–196, archived from the original (PDF) on 2017-02-10 Do you have a question about Buddhism that you'd like us to discuss? Let us know by finding us on email or social media! https://linktr.ee/brightonbuddhism Credits: Nick Bright: Script, Cover Art, Music, Voice of Hearer, Co-Host Proven Paradox: Editing, mixing and mastering, social media, Voice of Hermit, Co-Host --- Send in a voice message: https://podcasters.spotify.com/pod/show/brightonbuddhism/message

Today's guest is Charles B. Jones, Associate Professor and Director of the Religion and Culture graduate program in the School of Theology and Religious Studies at the Catholic University of America. He will be speaking with us about his new book Chinese Pure Land Buddhism: Understanding a Tradition of Practice, just published in the Pure Land Buddhist Studies series with University of Hawaiʻi Press. Jones is the author is several articles and books, including Buddhism in Taiwan: Religion and the State 1660-1990, which was a foundational work in the field and the first history of its type to be published in any language. Now, Jones is once again breaking new ground with this study of Chinese Pure Land Buddhism, which is the first book in any western language to provide a comprehensive overview of the Chinese Pure Land tradition, a notably understudied area in western-language Buddhist Studies scholarship. In this work, Jones explores many of the core doctrines, practices and controversies of Chinese Pure Land Buddhism, situating them historically and in the modern period, drawing on a wealth of previously unexamined primary sources, many of which he is making available to readers in English translation for the first time. This book challenges readers to rethink many longstanding assumptions about Chinese Pure Land Buddhism, including the nuanced relation of self-power and other-power as conceived in the Chinese tradition, the notion of Pure Land as a so-called “easy” path appealing to non-elite practitioners, debates about the nature of the Pure Land itself and how it is thought to exist in the world, the multifaceted practice of nian fo (念佛, nembutsu in Japanese or “buddha-recollection”), as well as the deeply fraught question of the historical development of the lineage of Pure Land “patriarchs”. This work will be of interest to all scholars of Buddhist Studies, and a valuable classroom resource for teaching Pure Land Buddhism, Buddhist Studies and Chinese Religions. Lina Verchery is a PhD candidate in Buddhist Studies at Harvard University. She specializes in the study of modern Chinese Buddhist monasticism, with a secondary focus in Religion and Film. She can be reached at linaverchery@fas.harvard.edu or via her website www.linaverchery.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Today's guest is Charles B. Jones, Associate Professor and Director of the Religion and Culture graduate program in the School of Theology and Religious Studies at the Catholic University of America. He will be speaking with us about his new book Chinese Pure Land Buddhism: Understanding a Tradition of Practice, just published in the Pure Land Buddhist Studies series with University of Hawaiʻi Press. Jones is the author is several articles and books, including Buddhism in Taiwan: Religion and the State 1660-1990, which was a foundational work in the field and the first history of its type to be published in any language. Now, Jones is once again breaking new ground with this study of Chinese Pure Land Buddhism, which is the first book in any western language to provide a comprehensive overview of the Chinese Pure Land tradition, a notably understudied area in western-language Buddhist Studies scholarship. In this work, Jones explores many of the core doctrines, practices and controversies of Chinese Pure Land Buddhism, situating them historically and in the modern period, drawing on a wealth of previously unexamined primary sources, many of which he is making available to readers in English translation for the first time. This book challenges readers to rethink many longstanding assumptions about Chinese Pure Land Buddhism, including the nuanced relation of self-power and other-power as conceived in the Chinese tradition, the notion of Pure Land as a so-called “easy” path appealing to non-elite practitioners, debates about the nature of the Pure Land itself and how it is thought to exist in the world, the multifaceted practice of nian fo (念佛, nembutsu in Japanese or “buddha-recollection”), as well as the deeply fraught question of the historical development of the lineage of Pure Land “patriarchs”. This work will be of interest to all scholars of Buddhist Studies, and a valuable classroom resource for teaching Pure Land Buddhism, Buddhist Studies and Chinese Religions. Lina Verchery is a PhD candidate in Buddhist Studies at Harvard University. She specializes in the study of modern Chinese Buddhist monasticism, with a secondary focus in Religion and Film. She can be reached at linaverchery@fas.harvard.edu or via her website www.linaverchery.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Today's guest is Charles B. Jones, Associate Professor and Director of the Religion and Culture graduate program in the School of Theology and Religious Studies at the Catholic University of America. He will be speaking with us about his new book Chinese Pure Land Buddhism: Understanding a Tradition of Practice, just published in the Pure Land Buddhist Studies series with University of Hawaiʻi Press. Jones is the author is several articles and books, including Buddhism in Taiwan: Religion and the State 1660-1990, which was a foundational work in the field and the first history of its type to be published in any language. Now, Jones is once again breaking new ground with this study of Chinese Pure Land Buddhism, which is the first book in any western language to provide a comprehensive overview of the Chinese Pure Land tradition, a notably understudied area in western-language Buddhist Studies scholarship. In this work, Jones explores many of the core doctrines, practices and controversies of Chinese Pure Land Buddhism, situating them historically and in the modern period, drawing on a wealth of previously unexamined primary sources, many of which he is making available to readers in English translation for the first time. This book challenges readers to rethink many longstanding assumptions about Chinese Pure Land Buddhism, including the nuanced relation of self-power and other-power as conceived in the Chinese tradition, the notion of Pure Land as a so-called “easy” path appealing to non-elite practitioners, debates about the nature of the Pure Land itself and how it is thought to exist in the world, the multifaceted practice of nian fo (念佛, nembutsu in Japanese or “buddha-recollection”), as well as the deeply fraught question of the historical development of the lineage of Pure Land “patriarchs”. This work will be of interest to all scholars of Buddhist Studies, and a valuable classroom resource for teaching Pure Land Buddhism, Buddhist Studies and Chinese Religions. Lina Verchery is a PhD candidate in Buddhist Studies at Harvard University. She specializes in the study of modern Chinese Buddhist monasticism, with a secondary focus in Religion and Film. She can be reached at linaverchery@fas.harvard.edu or via her website www.linaverchery.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/east-asian-studies

Today's guest is Charles B. Jones, Associate Professor and Director of the Religion and Culture graduate program in the School of Theology and Religious Studies at the Catholic University of America. He will be speaking with us about his new book Chinese Pure Land Buddhism: Understanding a Tradition of Practice, just published in the Pure Land Buddhist Studies series with University of Hawaiʻi Press. Jones is the author is several articles and books, including Buddhism in Taiwan: Religion and the State 1660-1990, which was a foundational work in the field and the first history of its type to be published in any language. Now, Jones is once again breaking new ground with this study of Chinese Pure Land Buddhism, which is the first book in any western language to provide a comprehensive overview of the Chinese Pure Land tradition, a notably understudied area in western-language Buddhist Studies scholarship. In this work, Jones explores many of the core doctrines, practices and controversies of Chinese Pure Land Buddhism, situating them historically and in the modern period, drawing on a wealth of previously unexamined primary sources, many of which he is making available to readers in English translation for the first time. This book challenges readers to rethink many longstanding assumptions about Chinese Pure Land Buddhism, including the nuanced relation of self-power and other-power as conceived in the Chinese tradition, the notion of Pure Land as a so-called “easy” path appealing to non-elite practitioners, debates about the nature of the Pure Land itself and how it is thought to exist in the world, the multifaceted practice of nian fo (念佛, nembutsu in Japanese or “buddha-recollection”), as well as the deeply fraught question of the historical development of the lineage of Pure Land “patriarchs”. This work will be of interest to all scholars of Buddhist Studies, and a valuable classroom resource for teaching Pure Land Buddhism, Buddhist Studies and Chinese Religions. Lina Verchery is a PhD candidate in Buddhist Studies at Harvard University. She specializes in the study of modern Chinese Buddhist monasticism, with a secondary focus in Religion and Film. She can be reached at linaverchery@fas.harvard.edu or via her website www.linaverchery.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/chinese-studies

Today's guest is Charles B. Jones, Associate Professor and Director of the Religion and Culture graduate program in the School of Theology and Religious Studies at the Catholic University of America. He will be speaking with us about his new book Chinese Pure Land Buddhism: Understanding a Tradition of Practice, just published in the Pure Land Buddhist Studies series with University of Hawaiʻi Press. Jones is the author is several articles and books, including Buddhism in Taiwan: Religion and the State 1660-1990, which was a foundational work in the field and the first history of its type to be published in any language. Now, Jones is once again breaking new ground with this study of Chinese Pure Land Buddhism, which is the first book in any western language to provide a comprehensive overview of the Chinese Pure Land tradition, a notably understudied area in western-language Buddhist Studies scholarship. In this work, Jones explores many of the core doctrines, practices and controversies of Chinese Pure Land Buddhism, situating them historically and in the modern period, drawing on a wealth of previously unexamined primary sources, many of which he is making available to readers in English translation for the first time. This book challenges readers to rethink many longstanding assumptions about Chinese Pure Land Buddhism, including the nuanced relation of self-power and other-power as conceived in the Chinese tradition, the notion of Pure Land as a so-called “easy” path appealing to non-elite practitioners, debates about the nature of the Pure Land itself and how it is thought to exist in the world, the multifaceted practice of nian fo (念佛, nembutsu in Japanese or “buddha-recollection”), as well as the deeply fraught question of the historical development of the lineage of Pure Land “patriarchs”. This work will be of interest to all scholars of Buddhist Studies, and a valuable classroom resource for teaching Pure Land Buddhism, Buddhist Studies and Chinese Religions. Lina Verchery is a PhD candidate in Buddhist Studies at Harvard University. She specializes in the study of modern Chinese Buddhist monasticism, with a secondary focus in Religion and Film. She can be reached at linaverchery@fas.harvard.edu or via her website www.linaverchery.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

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

John Del Bagno discusses Pure Land Buddhism and reads his poems devoted to Amitābha Buddha. John describes Pure Land Buddhism as an alternative to self-powered practice, which often engages the willful, striving aspects of our ego. Pureland relies instead on an 'other power' to bring us to enlightenment: Amitābha Buddha. This is accomplished through the habit of reciting the Buddha-name, believed to make the attainment of Buddhahood possible in only one lifetime. ______________ John Del Bagno is a poet, spoken word performer, visual artist and gerontologist. He was ordained in the Triratna Buddhist Order for many years and was one of the founders of the San Francisco Buddhist Center. After meditating every day for over two decades, he turned to the Pure Land Way which relies on Amitabha Buddha and the recitation of the Buddha-name. His first book is a collection of his essays, poems and prints: Hope from the Pure Land Way in Unnerving Times. Learn more at purelandartwork.com Support the show______________ To participate live and be notified of upcoming speakers in advance, please Like us on Facebook (https://www.facebook.com/gaybuddhistfellowship) or visit https://gaybuddhist.org/calendar/ To support our efforts to share these talks with LGBTQIA audiences worldwide, please visit www.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

Scott A. Mitchell is the Dean of Students and Faculty Affairs and holds the Yoshitaka Tamai Professorial Chair at the Institute of Buddhist Studies in Berkeley. He teaches and writes about Buddhism in the West, Pure Land Buddhism, and Buddhist modernism. As of 2010, there were approximately 3-4 million Buddhists in the United States, and that figure is expected to grow significantly. Beyond the numbers, the influence of Buddhism can be felt throughout the culture, with many more people practicing meditation, for example, than claiming Buddhist identity. A century ago, this would have been unthinkable. So how did Buddhism come to claim such a significant place in the American cultural landscape? The Making of American Buddhism (Oxford UP, 2023) offers an answer, showing how in the years on either side of World War II second-generation Japanese American Buddhists laid claim to an American identity inclusive of their religious identity. In the process they-and their allies-created a place for Buddhism in America. These sons and daughters of Japanese immigrants-known as “Nisei,” Japanese for “second-generation”-clustered around the Berkeley Bussei, a magazine published from 1939 to 1960. In the pages of the Bussei and elsewhere, these Nisei Buddhists argued that Buddhism was both what made them good Americans and what they had to contribute to America-a rational and scientific religion of peace. The Making of American Buddhism also details the behind-the-scenes labor that made Buddhist modernism possible. The Bussei was one among many projects that were embedded within Japanese American Buddhist communities and connected to national and transnational networks that shaped and allowed for the spread of modernist Buddhist ideas. In creating communities, publishing magazines, and hosting scholarly conventions and translation projects, Nisei Buddhists built the religious infrastructure that allowed the later Buddhist modernists, Beat poets, and white converts who are often credited with popularizing Buddhism to flourish. Nisei activists didn't invent American Buddhism, but they made it possible. Dr. Victoria Montrose is an Assistant Professor of Religion and Asian Studies at Furman University. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Scott A. Mitchell is the Dean of Students and Faculty Affairs and holds the Yoshitaka Tamai Professorial Chair at the Institute of Buddhist Studies in Berkeley. He teaches and writes about Buddhism in the West, Pure Land Buddhism, and Buddhist modernism. As of 2010, there were approximately 3-4 million Buddhists in the United States, and that figure is expected to grow significantly. Beyond the numbers, the influence of Buddhism can be felt throughout the culture, with many more people practicing meditation, for example, than claiming Buddhist identity. A century ago, this would have been unthinkable. So how did Buddhism come to claim such a significant place in the American cultural landscape? The Making of American Buddhism (Oxford UP, 2023) offers an answer, showing how in the years on either side of World War II second-generation Japanese American Buddhists laid claim to an American identity inclusive of their religious identity. In the process they-and their allies-created a place for Buddhism in America. These sons and daughters of Japanese immigrants-known as “Nisei,” Japanese for “second-generation”-clustered around the Berkeley Bussei, a magazine published from 1939 to 1960. In the pages of the Bussei and elsewhere, these Nisei Buddhists argued that Buddhism was both what made them good Americans and what they had to contribute to America-a rational and scientific religion of peace. The Making of American Buddhism also details the behind-the-scenes labor that made Buddhist modernism possible. The Bussei was one among many projects that were embedded within Japanese American Buddhist communities and connected to national and transnational networks that shaped and allowed for the spread of modernist Buddhist ideas. In creating communities, publishing magazines, and hosting scholarly conventions and translation projects, Nisei Buddhists built the religious infrastructure that allowed the later Buddhist modernists, Beat poets, and white converts who are often credited with popularizing Buddhism to flourish. Nisei activists didn't invent American Buddhism, but they made it possible. Dr. Victoria Montrose is an Assistant Professor of Religion and Asian Studies at Furman University. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Scott A. Mitchell is the Dean of Students and Faculty Affairs and holds the Yoshitaka Tamai Professorial Chair at the Institute of Buddhist Studies in Berkeley. He teaches and writes about Buddhism in the West, Pure Land Buddhism, and Buddhist modernism. As of 2010, there were approximately 3-4 million Buddhists in the United States, and that figure is expected to grow significantly. Beyond the numbers, the influence of Buddhism can be felt throughout the culture, with many more people practicing meditation, for example, than claiming Buddhist identity. A century ago, this would have been unthinkable. So how did Buddhism come to claim such a significant place in the American cultural landscape? The Making of American Buddhism (Oxford UP, 2023) offers an answer, showing how in the years on either side of World War II second-generation Japanese American Buddhists laid claim to an American identity inclusive of their religious identity. In the process they-and their allies-created a place for Buddhism in America. These sons and daughters of Japanese immigrants-known as “Nisei,” Japanese for “second-generation”-clustered around the Berkeley Bussei, a magazine published from 1939 to 1960. In the pages of the Bussei and elsewhere, these Nisei Buddhists argued that Buddhism was both what made them good Americans and what they had to contribute to America-a rational and scientific religion of peace. The Making of American Buddhism also details the behind-the-scenes labor that made Buddhist modernism possible. The Bussei was one among many projects that were embedded within Japanese American Buddhist communities and connected to national and transnational networks that shaped and allowed for the spread of modernist Buddhist ideas. In creating communities, publishing magazines, and hosting scholarly conventions and translation projects, Nisei Buddhists built the religious infrastructure that allowed the later Buddhist modernists, Beat poets, and white converts who are often credited with popularizing Buddhism to flourish. Nisei activists didn't invent American Buddhism, but they made it possible. Dr. Victoria Montrose is an Assistant Professor of Religion and Asian Studies at Furman University. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/asian-american-studies

Scott A. Mitchell is the Dean of Students and Faculty Affairs and holds the Yoshitaka Tamai Professorial Chair at the Institute of Buddhist Studies in Berkeley. He teaches and writes about Buddhism in the West, Pure Land Buddhism, and Buddhist modernism. As of 2010, there were approximately 3-4 million Buddhists in the United States, and that figure is expected to grow significantly. Beyond the numbers, the influence of Buddhism can be felt throughout the culture, with many more people practicing meditation, for example, than claiming Buddhist identity. A century ago, this would have been unthinkable. So how did Buddhism come to claim such a significant place in the American cultural landscape? The Making of American Buddhism (Oxford UP, 2023) offers an answer, showing how in the years on either side of World War II second-generation Japanese American Buddhists laid claim to an American identity inclusive of their religious identity. In the process they-and their allies-created a place for Buddhism in America. These sons and daughters of Japanese immigrants-known as “Nisei,” Japanese for “second-generation”-clustered around the Berkeley Bussei, a magazine published from 1939 to 1960. In the pages of the Bussei and elsewhere, these Nisei Buddhists argued that Buddhism was both what made them good Americans and what they had to contribute to America-a rational and scientific religion of peace. The Making of American Buddhism also details the behind-the-scenes labor that made Buddhist modernism possible. The Bussei was one among many projects that were embedded within Japanese American Buddhist communities and connected to national and transnational networks that shaped and allowed for the spread of modernist Buddhist ideas. In creating communities, publishing magazines, and hosting scholarly conventions and translation projects, Nisei Buddhists built the religious infrastructure that allowed the later Buddhist modernists, Beat poets, and white converts who are often credited with popularizing Buddhism to flourish. Nisei activists didn't invent American Buddhism, but they made it possible. Dr. Victoria Montrose is an Assistant Professor of Religion and Asian Studies at Furman University. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Scott A. Mitchell is the Dean of Students and Faculty Affairs and holds the Yoshitaka Tamai Professorial Chair at the Institute of Buddhist Studies in Berkeley. He teaches and writes about Buddhism in the West, Pure Land Buddhism, and Buddhist modernism. As of 2010, there were approximately 3-4 million Buddhists in the United States, and that figure is expected to grow significantly. Beyond the numbers, the influence of Buddhism can be felt throughout the culture, with many more people practicing meditation, for example, than claiming Buddhist identity. A century ago, this would have been unthinkable. So how did Buddhism come to claim such a significant place in the American cultural landscape? The Making of American Buddhism (Oxford UP, 2023) offers an answer, showing how in the years on either side of World War II second-generation Japanese American Buddhists laid claim to an American identity inclusive of their religious identity. In the process they-and their allies-created a place for Buddhism in America. These sons and daughters of Japanese immigrants-known as “Nisei,” Japanese for “second-generation”-clustered around the Berkeley Bussei, a magazine published from 1939 to 1960. In the pages of the Bussei and elsewhere, these Nisei Buddhists argued that Buddhism was both what made them good Americans and what they had to contribute to America-a rational and scientific religion of peace. The Making of American Buddhism also details the behind-the-scenes labor that made Buddhist modernism possible. The Bussei was one among many projects that were embedded within Japanese American Buddhist communities and connected to national and transnational networks that shaped and allowed for the spread of modernist Buddhist ideas. In creating communities, publishing magazines, and hosting scholarly conventions and translation projects, Nisei Buddhists built the religious infrastructure that allowed the later Buddhist modernists, Beat poets, and white converts who are often credited with popularizing Buddhism to flourish. Nisei activists didn't invent American Buddhism, but they made it possible. Dr. Victoria Montrose is an Assistant Professor of Religion and Asian Studies at Furman University. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/american-studies

Scott A. Mitchell is the Dean of Students and Faculty Affairs and holds the Yoshitaka Tamai Professorial Chair at the Institute of Buddhist Studies in Berkeley. He teaches and writes about Buddhism in the West, Pure Land Buddhism, and Buddhist modernism. As of 2010, there were approximately 3-4 million Buddhists in the United States, and that figure is expected to grow significantly. Beyond the numbers, the influence of Buddhism can be felt throughout the culture, with many more people practicing meditation, for example, than claiming Buddhist identity. A century ago, this would have been unthinkable. So how did Buddhism come to claim such a significant place in the American cultural landscape? The Making of American Buddhism (Oxford UP, 2023) offers an answer, showing how in the years on either side of World War II second-generation Japanese American Buddhists laid claim to an American identity inclusive of their religious identity. In the process they-and their allies-created a place for Buddhism in America. These sons and daughters of Japanese immigrants-known as “Nisei,” Japanese for “second-generation”-clustered around the Berkeley Bussei, a magazine published from 1939 to 1960. In the pages of the Bussei and elsewhere, these Nisei Buddhists argued that Buddhism was both what made them good Americans and what they had to contribute to America-a rational and scientific religion of peace. The Making of American Buddhism also details the behind-the-scenes labor that made Buddhist modernism possible. The Bussei was one among many projects that were embedded within Japanese American Buddhist communities and connected to national and transnational networks that shaped and allowed for the spread of modernist Buddhist ideas. In creating communities, publishing magazines, and hosting scholarly conventions and translation projects, Nisei Buddhists built the religious infrastructure that allowed the later Buddhist modernists, Beat poets, and white converts who are often credited with popularizing Buddhism to flourish. Nisei activists didn't invent American Buddhism, but they made it possible. Dr. Victoria Montrose is an Assistant Professor of Religion and Asian Studies at Furman University. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/buddhist-studies

Scott A. Mitchell is the Dean of Students and Faculty Affairs and holds the Yoshitaka Tamai Professorial Chair at the Institute of Buddhist Studies in Berkeley. He teaches and writes about Buddhism in the West, Pure Land Buddhism, and Buddhist modernism. As of 2010, there were approximately 3-4 million Buddhists in the United States, and that figure is expected to grow significantly. Beyond the numbers, the influence of Buddhism can be felt throughout the culture, with many more people practicing meditation, for example, than claiming Buddhist identity. A century ago, this would have been unthinkable. So how did Buddhism come to claim such a significant place in the American cultural landscape? The Making of American Buddhism (Oxford UP, 2023) offers an answer, showing how in the years on either side of World War II second-generation Japanese American Buddhists laid claim to an American identity inclusive of their religious identity. In the process they-and their allies-created a place for Buddhism in America. These sons and daughters of Japanese immigrants-known as “Nisei,” Japanese for “second-generation”-clustered around the Berkeley Bussei, a magazine published from 1939 to 1960. In the pages of the Bussei and elsewhere, these Nisei Buddhists argued that Buddhism was both what made them good Americans and what they had to contribute to America-a rational and scientific religion of peace. The Making of American Buddhism also details the behind-the-scenes labor that made Buddhist modernism possible. The Bussei was one among many projects that were embedded within Japanese American Buddhist communities and connected to national and transnational networks that shaped and allowed for the spread of modernist Buddhist ideas. In creating communities, publishing magazines, and hosting scholarly conventions and translation projects, Nisei Buddhists built the religious infrastructure that allowed the later Buddhist modernists, Beat poets, and white converts who are often credited with popularizing Buddhism to flourish. Nisei activists didn't invent American Buddhism, but they made it possible. Dr. Victoria Montrose is an Assistant Professor of Religion and Asian Studies at Furman University. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/american-west

Scott A. Mitchell is the Dean of Students and Faculty Affairs and holds the Yoshitaka Tamai Professorial Chair at the Institute of Buddhist Studies in Berkeley. He teaches and writes about Buddhism in the West, Pure Land Buddhism, and Buddhist modernism. As of 2010, there were approximately 3-4 million Buddhists in the United States, and that figure is expected to grow significantly. Beyond the numbers, the influence of Buddhism can be felt throughout the culture, with many more people practicing meditation, for example, than claiming Buddhist identity. A century ago, this would have been unthinkable. So how did Buddhism come to claim such a significant place in the American cultural landscape? The Making of American Buddhism (Oxford UP, 2023) offers an answer, showing how in the years on either side of World War II second-generation Japanese American Buddhists laid claim to an American identity inclusive of their religious identity. In the process they-and their allies-created a place for Buddhism in America. These sons and daughters of Japanese immigrants-known as “Nisei,” Japanese for “second-generation”-clustered around the Berkeley Bussei, a magazine published from 1939 to 1960. In the pages of the Bussei and elsewhere, these Nisei Buddhists argued that Buddhism was both what made them good Americans and what they had to contribute to America-a rational and scientific religion of peace. The Making of American Buddhism also details the behind-the-scenes labor that made Buddhist modernism possible. The Bussei was one among many projects that were embedded within Japanese American Buddhist communities and connected to national and transnational networks that shaped and allowed for the spread of modernist Buddhist ideas. In creating communities, publishing magazines, and hosting scholarly conventions and translation projects, Nisei Buddhists built the religious infrastructure that allowed the later Buddhist modernists, Beat poets, and white converts who are often credited with popularizing Buddhism to flourish. Nisei activists didn't invent American Buddhism, but they made it possible. Dr. Victoria Montrose is an Assistant Professor of Religion and Asian Studies at Furman University. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Scott A. Mitchell is the Dean of Students and Faculty Affairs and holds the Yoshitaka Tamai Professorial Chair at the Institute of Buddhist Studies in Berkeley. He teaches and writes about Buddhism in the West, Pure Land Buddhism, and Buddhist modernism. As of 2010, there were approximately 3-4 million Buddhists in the United States, and that figure is expected to grow significantly. Beyond the numbers, the influence of Buddhism can be felt throughout the culture, with many more people practicing meditation, for example, than claiming Buddhist identity. A century ago, this would have been unthinkable. So how did Buddhism come to claim such a significant place in the American cultural landscape? The Making of American Buddhism (Oxford UP, 2023) offers an answer, showing how in the years on either side of World War II second-generation Japanese American Buddhists laid claim to an American identity inclusive of their religious identity. In the process they-and their allies-created a place for Buddhism in America. These sons and daughters of Japanese immigrants-known as “Nisei,” Japanese for “second-generation”-clustered around the Berkeley Bussei, a magazine published from 1939 to 1960. In the pages of the Bussei and elsewhere, these Nisei Buddhists argued that Buddhism was both what made them good Americans and what they had to contribute to America-a rational and scientific religion of peace. The Making of American Buddhism also details the behind-the-scenes labor that made Buddhist modernism possible. The Bussei was one among many projects that were embedded within Japanese American Buddhist communities and connected to national and transnational networks that shaped and allowed for the spread of modernist Buddhist ideas. In creating communities, publishing magazines, and hosting scholarly conventions and translation projects, Nisei Buddhists built the religious infrastructure that allowed the later Buddhist modernists, Beat poets, and white converts who are often credited with popularizing Buddhism to flourish. Nisei activists didn't invent American Buddhism, but they made it possible. Dr. Victoria Montrose is an Assistant Professor of Religion and Asian Studies at Furman University. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/book-of-the-day

Scott A. Mitchell is the Dean of Students and Faculty Affairs and holds the Yoshitaka Tamai Professorial Chair at the Institute of Buddhist Studies in Berkeley. He teaches and writes about Buddhism in the West, Pure Land Buddhism, and Buddhist modernism. As of 2010, there were approximately 3-4 million Buddhists in the United States, and that figure is expected to grow significantly. Beyond the numbers, the influence of Buddhism can be felt throughout the culture, with many more people practicing meditation, for example, than claiming Buddhist identity. A century ago, this would have been unthinkable. So how did Buddhism come to claim such a significant place in the American cultural landscape? The Making of American Buddhism (Oxford UP, 2023) offers an answer, showing how in the years on either side of World War II second-generation Japanese American Buddhists laid claim to an American identity inclusive of their religious identity. In the process they-and their allies-created a place for Buddhism in America. These sons and daughters of Japanese immigrants-known as “Nisei,” Japanese for “second-generation”-clustered around the Berkeley Bussei, a magazine published from 1939 to 1960. In the pages of the Bussei and elsewhere, these Nisei Buddhists argued that Buddhism was both what made them good Americans and what they had to contribute to America-a rational and scientific religion of peace. The Making of American Buddhism also details the behind-the-scenes labor that made Buddhist modernism possible. The Bussei was one among many projects that were embedded within Japanese American Buddhist communities and connected to national and transnational networks that shaped and allowed for the spread of modernist Buddhist ideas. In creating communities, publishing magazines, and hosting scholarly conventions and translation projects, Nisei Buddhists built the religious infrastructure that allowed the later Buddhist modernists, Beat poets, and white converts who are often credited with popularizing Buddhism to flourish. Nisei activists didn't invent American Buddhism, but they made it possible. Dr. Victoria Montrose is an Assistant Professor of Religion and Asian Studies at Furman University.

Welcome back to another episode of ReikiCafe Radio! Join Christine Renee as she shares the wisdom, insights, and teachings she received during her pilgrimage to the birthplace of Reiki in Kyoto, Japan. This week's podcast is a shortened version of last week's webinar,  Why Did Mikao Usui Journey to Mount Kurama? Our intention for this podcast is to help Reiki practitioners understand that the Reiki history goes so much deeper than most realize and the practice most of us are familiar with can be richer when we can tap into some of these answers and traditions.And we can still have our Western practices of mixing modalities and throwing out the rule book.

How can we reach the highest level of enlightenment and become a Buddha? There are two ways and Pure Land Buddhism teaches the easier one. Related Episodes: #2 What is Buddhism in a nutshell?, #4 What is Enlightenment?

Today Is the first day of Tricycle Week, so let me welcome Satya Robin.  She is an ordained buddhist minister and introduces people to Pure Land Buddhism. Come join me and listen to a great ostory...the stor of her her life.,

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"

Bright on Buddhism Research Series episode 1 - Killing Mosquitoes: Kobayashi Issa's Buddhist Literary Practice Hello and welcome to a new type of episode of Bright on Buddhism. In this series, I will be presenting and discussing some of my own original research, which covers a broad range of topics in Japanese Buddhism, and discussing it in the context of East Asian Buddhism and other disciplines broadly. Resources: 長野郷土史研究会 小林一郎編. “一 茶 発 句 全 集.” JANIS ホームページ. 長野郷土史研究会 小林一郎編, August 14, 2005. http://www.janis.or.jp/users/kyodoshi/issaku.htm. Abé, Ryūichi. “Word” in Critical Terms for the Study of Buddhism, (Chicago: Chicago University of Press, 2005), pp.291-310. Blyth, Reginald H. “Buddhism and Haiku.” Monumenta Nipponica 7, no. 1/2 (1951): 311. https://doi.org/10.2307/2382960. Flores, Ralph. “Fictions of Reading,” in Buddhist scriptures as Literature: Sacred Rhetoric and the Use of Theory (Albany, SUNY Press, 2008), pp. 1-16. Harr, Lorraine Ellis. “Haiku Poetry.” The Journal of Aesthetic Education 9, no. 3 (July 1975): 112–19. https://doi.org/https://www.jstor.org/stable/3331909. Hass, Robert, ed. Essential Haiku: Versions of Bashō, Buson and Issa. Translated by Robert Hass. Northumberland, UK: Bloodaxe Books Ltd, 2013. Hudson, Robert. "Compassion: Kobayashi Issa." In The Poet and the Fly: Art, Nature, God, Mortality, and Other Elusive Mysteries, 65-86. 1517 Media, 2020. Accessed March 28, 2021. doi:10.2307/j.ctvzcz2qp.7. Huey, Robert N. "Journal of My Father's Last Days. Issa's Chichi No Shūen Nikki." Monumenta Nipponica 39, no. 1 (1984): 25-54. Accessed April 13, 2021. doi:10.2307/2384479. LaFleur, William R. The Karma of Words: Buddhism and the Literary Arts in Medieval Japan. Berkeley, CA: University of California Press, 2011. Lanoue, David G. "The Haiku Mind: Issa and Pure Land Buddhism." The Eastern Buddhist, NEW SERIES, 39, no. 2 (2008): 159-76. Accessed March 28, 2021. http://www.jstor.org/stable/44362411. Lanoue, David G. Haiku of Kobayashi Issa, 2021. http://haikuguy.com/issa/index.html. Marshall, Ian, and Megan Simpson. “Deconstructing Haiku: A Dialogue.” College Literature 33, no. 3 (2006): 117–34. https://doi.org/https://www.jstor.org/stable/25115369. Ramirez-Christensen, Esperanza U. “Poetics of Renga.” Essay. In Emptiness and Temporality: Buddhism and Medieval Japanese Poetics. Stanford, CA: Stanford University Press, 2008. Russell, Bruce David. “Reaching Haiku's Pedagogical Nature.” Counterpoints Vol. 193, Curriculum Intertext: Place / Language / Pedagogy (2003), pp. 93-102 193 (2003): 93–102. https://doi.org/https://www.jstor.org/stable/42978057. Stalker, Nancy K. "Edo Popular Culture: The Floating World and Beyond: (Late 17th to Mid-19th Centuries)." In Japan: History and Culture from Classical to Cool, 174-208. Oakland, California: University of California Press, 2018. Accessed April 28, 2021. http://www.jstor.org/stable/10.1525/j.ctv2n7fgm.10. Bright on Buddhism Episode 18 - https://anchor.fm/brightonbuddhism/episodes/What-is-the-Buddhist-philosophy-of-speech--language--and-words-e1dgqu9 Bright on Buddhism Episode 33 - https://anchor.fm/brightonbuddhism/episodes/What-is-emptiness-e1jc31i Do you have a question about Buddhism that you'd like us to discuss? Let us know by finding us on email or social media! https://linktr.ee/brightonbuddhism Credits: Nick Bright: Script, Cover Art, Music, Voice of Hearer, Co-Host Proven Paradox: Editing, mixing and mastering, social media, Voice of Hermit, Co-Host

On the perfect stranger in the corporate world, overcoming the dualistic view, Zen and Pure Land Buddhism, the good ancestor, transmission and translation, here and now, capitalism and growth, imagination and curiosity, interconnected and not a standalone.   Shoukei Matsumoto is a contemporary Buddhist monk.  Just like traditional art and contemporary art, a contemporary Buddhist monk alongside a traditional Buddhist monk should be acceptable.  Typically, images of Buddhist monks are serving ceremonial rituals and supporting functions at their temple, but those activities are only a little part of Shoukei's daily life.  He spends most of his time creating a frontier for the role of contemporary Buddhist monks in the modern world. 

Bright on Buddhism Episode 38 - What is Pure Land Buddhism? How does it differ from other schools of Buddhism? How do those differences play out in ritual and practice? Resources: Kevin Trainor: Buddhism: An Illustrated Guide; Donald Lopez: Norton Anthology of World Religions: Buddhism; Chan Master Sheng Yen: Orthodox Chinese Buddhism; The Bodhisattva Vow: A Practical Guide to Helping Others, page 1, Tharpa Publications (2nd. ed., 1995) ISBN 978-0-948006-50-0; Flanagan, Owen (2011-08-12). The Bodhisattva's Brain: Buddhism Naturalized. MIT Press. p. 107. ISBN 978-0-262-29723-3.; Williams, Paul, Mahayana Buddhism: The Doctrinal Foundations, Routledge, 2008.; Robert E. Buswell Jr.; Donald S. Lopez Jr. (2013). The Princeton Dictionary of Buddhism. Princeton University Press. pp. 708, 721–723, 827–828. ISBN 978-1-4008-4805-8.; Paul Williams, “Trust, Self-Abandonment, and Devotion: the cults of the Buddhas and Bodhisattvas,” in Mahāyāna Buddhism, the Doctrinal Foundations (Routledge, 2008); Fujita, Kōtatsu. “Pure Land Buddhism in India.” In The Pure Land Tradition: History and Development. Translated by Taitetsu Unno. Edited by James Foard, Michael Solomon, and Richard K. Payne. Berkeley: Regents of the University of California, 1996.; “Recollection of the Buddha,” in Chapter Seven of the Visuddhimagga: The Path of Purification. Trans. Bhikkhu Ñanamoli. (Kandy: Buddhist Publication Society, 2010); Harrison, Paul. “Buddhānusmṛti.” In Encyclopedia of Buddhism. Vol. 1. Edited by Robert E. Buswell Jr., (New York: Macmillan Reference USA, 2004), p. 93.; Gomez, Luis O. “Pure Lands,” In Encyclopedia of Buddhism. Vol. 2. Edited by Robert E. Buswell Jr., (New York: Macmillan Reference USA, 2004), pp. 703-706.; Nattier, Jan. “The Realm of Aksobhya: A Missing Piece in the History of Pure Land Buddhism.” Journal of the International Association of Buddhist Studies 23.1 (2000): 71-102.; Schopen, Gregory. “Sukhāvatī as a Generalized Religious Goal in Sanskrit Mahāyāna Sūtra Literature.” Indo-Iranian Journal 19 (1977): 177-210.; Gomez, Luis. “Amitābha.” In Encyclopedia of Buddhism. Vol. 1. Edited by Robert E. Buswell Jr., (New York: Macmillan Reference USA, 2004), pp. 14-15.; Gomez, Luis, “Faith.” In Encyclopedia of Buddhism. Vol. 2. Edited by Robert E. Buswell Jr., (New York: Macmillan Reference USA, 2004), pp. 277-279.; Gomez, Luis O. Land of Bliss, "Chinese Versions," The Paradise of the Buddha of Measureless Light, (Honolulu: University of Hawaii Press, 1996), pp. 125-222.; Nattier, Jan. “The Indian Roots of Pure Land Buddhism: Insights from the Oldest Chinese Versions of the Sukhâvatîvyûha,” Pacific World: Journal of the Institute of Buddhist Studies, Third Series, Number 5 (Fall 2003): 179-200. Do you have a question about Buddhism that you'd like us to discuss? Let us know by finding us on email or social media! https://linktr.ee/brightonbuddhism Credits: Nick Bright: Script, Cover Art, Music, Voice of Hearer, Co-Host Proven Paradox: Editing, mixing and mastering, social media, Voice of Hermit, Co-Host

“If the pure land isn't real, maybe we can make this a pure land. Even if it doesn't add up to anything, maybe our own brains can be a Buddha land - a sphere of influence positively affected by an outside Buddha. Maybe the pure land isn't so far away after all.” - Erik Andersen   “Not knowing is nearest!” Erik takes us on a personal pilgrimage to the pure land as it exists right hear and now, with a survey of the practices, historicity, personal experience, and entangling relationship Pure Land Buddhism has to the Zen we all know and love. Do we need to believe in a practice for it to work? Is it Zen to do practices that make us feel better? Would it matter if it wasn't?? Is it possible that the “place of precious things” is far closer than we ever could have imagined?? Find out here!

One of the most popular and widely practiced forms of Buddhism is "Pure Land". This practice is found throughout East-Asia and Central-Asia (Mahayana) and is part of the daily practice of a large number of Buddhists. But what does this mean for a Westerner? Often, Pure Land Buddhism can look very devotional or faith-based, and there is that aspect. It is one of many "Dharma doors" that leads to enlightenment by providing an expedient "training ground" to help anyone who wants to go there. Learn about this fascinating and powerful Buddhist practice. Contact Alan: https://alanpeto.com/contact Podcast Disclaimer: https://alanpeto.com/legal/podcast-disclaimer/ Get Alan's free eBook "Buddhism in 10 Steps": https://alanpeto.com/books/buddhism-10-steps --- Send in a voice message: https://anchor.fm/alanpeto/message

The Contemplation Sutra - Join us as we read and discuss the Contemplation Sutra Resources: Inagaki, Hisao, trans. The Sutra on the Visualization of the Buddha of Infinite Life Delivered by Sakyamuni Buddha. BDK English Tripitaka Series. (Berkeley: Numata Center for Buddhist Translation and Research, 2004), pp. 63-87.; The Three Pure Land Sutras, translated by Inagaki Hisao, Numata Center for Buddhist Translation and Research, 2003.; Fujita, Kotatsu. “The Textual Origins of the Kuan wu-liang-shou fo ching.” In Chinese Buddhist Apocrypha, edited by Robert Buswell, Jr., 149-173. Honolulu: University of Hawaii Press, 1990. "Discourse on the Pure Land (浄土論)." (Vasubandhu's Commentary on the Pure Land from the extant Chinese text) Trans. by David Matsumoto, Pacific World Journal, Third Series, 17 (2015) 23–42.; Pas, Julian. Visions of Sukhavati: Shandao's commentary on the Kuan Wuliangshou-fo ching. Albany: State University of New York Press, 1995. Payne, Richard. “The Five Contemplative Gates of Vasubandhu's Rebirth Treatise as a Ritualized Visualization Practice,” in The Pure Land: History and Development, eds. James Foard, Michael Solomon, and Richard Payne (Berkeley: Regents of the University of California, 1996), 233–266. Tanaka, Kenneth K. The Dawn of Chinese Pure Land Buddhist Doctrine: Ching-ying Hui-yüan's Commentary on the “Visualization Sutra.” Albany: State University of New York Press, 1990. Yamabe, Nobuyoshi. “The Sūtra on the Ocean-Like Samādhi of the Visualization of the Buddha: The Interfusion of the Chinese and Indian Cultures in Central Asia as Reflected in a Fifth Century Apocryphal Sūtra.” PhD diss., Yale University, 1999.; Paul Williams, “Trust, Self-Abandonment, and Devotion: the cults of the Buddhas and Bodhisattvas,” in Mahāyāna Buddhism, the Doctrinal Foundations (Routledge, 2008), pp. 209-218. ; Fujita, Kōtatsu. “Pure Land Buddhism in India.” In The Pure Land Tradition: History and Development. Translated by Taitetsu Unno. Edited by James Foard, Michael Solomon, and Richard K. Payne, 1–36. Berkeley: Regents of the University of California, 1996.; “Recollection of the Buddha,” in Chapter Seven of the Visuddhimagga: The Path of Purification. Trans. Bhikkhu Ñanamoli. (Kandy: Buddhist Publication Society, 2010), pp. 186-209.; Harrison, Paul. “Buddhānusmriti in the Pratyutpanna-buddha sammukhāvasthita-samādhi sutra.” Journal of Indian Philosophy 6 (1978): 35-57.; Harrison, Paul; McRae, John, trans. The Pratyutpanna Samādhi Sutra, Berkeley, Calif.: Numata Center for Buddhist Translation and Research, 1998. Banzhou sanmei jing (佛說般舟三昧經): Earliest Chinese Translation of the Pratyutpanna-buddha-saṃmukhâvasthita-samādhi-sūtra, CBETA.; Harrison, Paul. 1998. “Women in the Pure Land: Some Reflections on the Textual Sources.” Journal of Indian Philosophy 26 (6): 553-572.; James, Dobbins, “Women, Sexuality, and Pure Land Buddhism,” in Letters of Eshnni: Images of Pure Land Buddhism in Medieval Japan, (Honolulu, University of Hawaii Press, 2004), pp. 74-106.; Starling, Jessica. “Neither Nun nor Laywoman: The Good Wives and Wise Mothers of Jōdo Shinshū Temples.” Japanese Journal of Religious Studies 40, no. 2 (2013): 277–301. Do you have a question about Buddhism that you'd like us to discuss? Let us know by tweeting to us @BrightBuddhism, emailing us at Bright.On.Buddhism@gmail.com, or joining us on our discord server, Hidden Sangha https://discord.gg/tEwcVpu! Credits: Nick Bright: Script, Cover Art, Music, Voice of Hearer, Co-Host Proven Paradox: Editing, mixing and mastering, social media, Voice of Hermit, Co-Host

Author of The Cure for Money Madness, Spencer Sherman talks about how one can grow spiritually while still engaging with money. Then Lion's Roar editor-in-chief Melvin McLeod and deputy editor Andrea Miller discuss the latest issue of Lions Roar magazine, honoring both the late Thich Nhat Hanh and the late bell hooks, as well as a special look at Pure Land Buddhism.

In this episode, Dayamati and I discuss D.T. Suzuki's essay 'Zen and Jōdo, Two Types of Buddhist Experience' from “Selected Works of D.T. Suzuki, Volume II”. We use the essay to explore the relative differences and similarities between Zen and Pure Land Buddhism. Among other things we reflect on the relative value of dualistic and non dualistic language for mapping human religious experience. In addition, we talk about the importance of narratives in the process of self-understanding and how they cannot simply be replaced by ideas. We touch on some key terms employed by Suzuki including what he means by mystical and intellectual.

The world-famous Buddhist monk Venerable Thich Nhat Hanh passed away in January 2022 at the age of 95. He left behind a legacy of monasteries, local groups, books, and millions of followers. In this episode, I'd like to reflect on what I feel is some of his key teachings and some things that are often overlooked by Westerners about him. If you are new to him and would like a book recommendation, "The Heart of the Buddha's Teachings" (https://amzn.to/3rDtSGJ) is one of his most popular introductory books on Buddhism. The other book I mentioned in this podcast about Pure Land Buddhism is called "Finding Our True Home" (https://amzn.to/3slw4Sg). Read my article on Thich Nhat Hanh: https://alanpeto.com/buddhism/thich-nhat-hanh-life-lessons/ Send me your question or message: https://alanpeto.com/contact As an Amazon Associate, the link to the books above is on Amazon and provides Alan a small commission if you choose to purchase. This does not affect the price to you. --- Send in a voice message: https://anchor.fm/alanpeto/message

In this episode Dayamati and I begin to discuss DT Suzuki's essays on Pure Land Buddhism. We can begin by contemplating the concept of enlightenment and take in an essay by Galen Amstutz entitled 'Evolved Interiority' in which Amstutz argues that Shinran's religious vision encapsulates a more complex sense of interiority than was possible at the time of the Buddha. We then reflect on whether ideas of awakening have become more complex over time and whether it is more favourable to be born at a time when the Buddhist tradition has developed greater richness. We also reflect on the nature of vows and, in particular, the Bodhisattva Vow and ask how it arose historically.

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.  

How does Zen Buddhism connect emptiness and buddha nature? What is Pure Land Buddhism, and how do its followers practice? Zen and Pure Land Buddhism (like all other branches of Mahayana Buddhism) teach that emptiness and buddha nature are the basic qualities of reality. "Emptiness" means that we're empty of inherent existence -- in other words, the small selves we identify with aren't our true nature. Instead, all beings have buddha nature, a luminous aspect of our being that is what we truly are. In this video, I'll explain how these two major schools of Mahayana Buddhism bring the doctrines of emptiness and buddha nature into their practice to help followers wake up to joy. New to this series? Listen to my intro to Mahayana history (https://plnk.to/buddhist-wisdom/e/1000543892579) and emptiness and buddha nature (https://plnk.to/buddhist-wisdom/e/1000544097915). I recorded this video from a live Insight Timer teaching; you can find me there and get notified of future talks: http://insig.ht/clairevillarreal To get the resources associated with this teaching series on types of Buddhism and get notified of upcoming live events, join this mailing list: https://bit.ly/typesBuddh To support my work, you can join my Patreon insiders (https://bit.ly/3Dm14p2) or make a one-time donation (https://bit.ly/CVPayPalMe). May all beings be well. clairevillarreal.com --- Send in a voice message: https://anchor.fm/buddhist-wisdom/message

Please support our patreon.  For early and ad-free episodes, members-only content, and more.Jim Davis is a student of world religions (focus on Shia Imami Ismailis) with a deep interest in radical politics and praxis. He lives in Springfield, Missouri. He has written books on socialism, Pure Land Buddhism, and Ismaili Islam. Abandon all hope ye who subscribe here.   We are affiliated with the Emancipation Network.Crew:Host: C. Derick VarnAudio Producer: Paul Channel Strip  ( @aufhebenkultur )Intro and Outro Music by Bitter Lake.Intro Video Design: Jason MylesLinks and Social Media:twitter: @skepoetFacebookYou can find the additional streams on YoutubeSupport the show (https://www.patreon.com/varnvlog) Support the show (https://www.patreon.com/varnvlog)

For this investigation of the question, "what is a Buddha?" we will look into the Sutras and Shastras, or the words of the Buddha and the commentaries from his disciples, to find definitive answers for our own well-fare and the well-fare of others.  We look into the Avatamsaka Sutra with commentary by Master Hsuan Hua, the Vimalakirit Sutra, the Amitabha Sutra, Master Nagarjuna's Prajanaparamita Shastra and Dharmadhatu stava with commentary by Ranjung Dorje, The Uttaratantra Shastra by Maitreya with commentary by Jamgon Kongtrul Lodro Taye, Dignaga's Pramanasamuccaya with commentary by Geshe Kelsang Wangmo, Bodhidharma's Bloodstream Sermon, the Platform Sutra with commentary by Master Hsuan Hua, Kobodaishi Kukai's The Meaning of Becoming Buddha in This Very Body, Dogen's Shobogenzo, the 100,000 Songs of Milarepa, and Longchenpa's Finding Rest in the Nature of Mind with his own auto-commentary. Buddhaversepodcast.cominstagram.com/harddrive

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 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)

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)

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 Shu (Pure Land Buddhism). Support the show (https://www.patreon.com/carvingthedivine)

Today’s guest is Charles B. Jones, Associate Professor and Director of the Religion and Culture graduate program in the School of Theology and Religious Studies at the Catholic University of America. He will be speaking with us about his new book Chinese Pure Land Buddhism: Understanding a Tradition of Practice, just published in the Pure Land Buddhist Studies series with University of Hawaiʻi Press. Jones is the author is several articles and books, including Buddhism in Taiwan: Religion and the State 1660-1990, which was a foundational work in the field and the first history of its type to be published in any language. Now, Jones is once again breaking new ground with this study of Chinese Pure Land Buddhism, which is the first book in any western language to provide a comprehensive overview of the Chinese Pure Land tradition, a notably understudied area in western-language Buddhist Studies scholarship. In this work, Jones explores many of the core doctrines, practices and controversies of Chinese Pure Land Buddhism, situating them historically and in the modern period, drawing on a wealth of previously unexamined primary sources, many of which he is making available to readers in English translation for the first time. This book challenges readers to rethink many longstanding assumptions about Chinese Pure Land Buddhism, including the nuanced relation of self-power and other-power as conceived in the Chinese tradition, the notion of Pure Land as a so-called “easy” path appealing to non-elite practitioners, debates about the nature of the Pure Land itself and how it is thought to exist in the world, the multifaceted practice of nian fo (念佛, nembutsu in Japanese or “buddha-recollection”), as well as the deeply fraught question of the historical development of the lineage of Pure Land “patriarchs”. This work will be of interest to all scholars of Buddhist Studies, and a valuable classroom resource for teaching Pure Land Buddhism, Buddhist Studies and Chinese Religions. Lina Verchery is a PhD candidate in Buddhist Studies at Harvard University. She specializes in the study of modern Chinese Buddhist monasticism, with a secondary focus in Religion and Film. She can be reached at linaverchery@fas.harvard.edu or via her website www.linaverchery.com. Learn more about your ad choices. Visit megaphone.fm/adchoices

Today’s guest is Charles B. Jones, Associate Professor and Director of the Religion and Culture graduate program in the School of Theology and Religious Studies at the Catholic University of America. He will be speaking with us about his new book Chinese Pure Land Buddhism: Understanding a Tradition of Practice, just published in the Pure Land Buddhist Studies series with University of Hawaiʻi Press. Jones is the author is several articles and books, including Buddhism in Taiwan: Religion and the State 1660-1990, which was a foundational work in the field and the first history of its type to be published in any language. Now, Jones is once again breaking new ground with this study of Chinese Pure Land Buddhism, which is the first book in any western language to provide a comprehensive overview of the Chinese Pure Land tradition, a notably understudied area in western-language Buddhist Studies scholarship. In this work, Jones explores many of the core doctrines, practices and controversies of Chinese Pure Land Buddhism, situating them historically and in the modern period, drawing on a wealth of previously unexamined primary sources, many of which he is making available to readers in English translation for the first time. This book challenges readers to rethink many longstanding assumptions about Chinese Pure Land Buddhism, including the nuanced relation of self-power and other-power as conceived in the Chinese tradition, the notion of Pure Land as a so-called “easy” path appealing to non-elite practitioners, debates about the nature of the Pure Land itself and how it is thought to exist in the world, the multifaceted practice of nian fo (念佛, nembutsu in Japanese or “buddha-recollection”), as well as the deeply fraught question of the historical development of the lineage of Pure Land “patriarchs”. This work will be of interest to all scholars of Buddhist Studies, and a valuable classroom resource for teaching Pure Land Buddhism, Buddhist Studies and Chinese Religions. Lina Verchery is a PhD candidate in Buddhist Studies at Harvard University. She specializes in the study of modern Chinese Buddhist monasticism, with a secondary focus in Religion and Film. She can be reached at linaverchery@fas.harvard.edu or via her website www.linaverchery.com. Learn more about your ad choices. Visit megaphone.fm/adchoices

Today’s guest is Charles B. Jones, Associate Professor and Director of the Religion and Culture graduate program in the School of Theology and Religious Studies at the Catholic University of America. He will be speaking with us about his new book Chinese Pure Land Buddhism: Understanding a Tradition of Practice, just published in the Pure Land Buddhist Studies series with University of Hawaiʻi Press. Jones is the author is several articles and books, including Buddhism in Taiwan: Religion and the State 1660-1990, which was a foundational work in the field and the first history of its type to be published in any language. Now, Jones is once again breaking new ground with this study of Chinese Pure Land Buddhism, which is the first book in any western language to provide a comprehensive overview of the Chinese Pure Land tradition, a notably understudied area in western-language Buddhist Studies scholarship. In this work, Jones explores many of the core doctrines, practices and controversies of Chinese Pure Land Buddhism, situating them historically and in the modern period, drawing on a wealth of previously unexamined primary sources, many of which he is making available to readers in English translation for the first time. This book challenges readers to rethink many longstanding assumptions about Chinese Pure Land Buddhism, including the nuanced relation of self-power and other-power as conceived in the Chinese tradition, the notion of Pure Land as a so-called “easy” path appealing to non-elite practitioners, debates about the nature of the Pure Land itself and how it is thought to exist in the world, the multifaceted practice of nian fo (念佛, nembutsu in Japanese or “buddha-recollection”), as well as the deeply fraught question of the historical development of the lineage of Pure Land “patriarchs”. This work will be of interest to all scholars of Buddhist Studies, and a valuable classroom resource for teaching Pure Land Buddhism, Buddhist Studies and Chinese Religions. Lina Verchery is a PhD candidate in Buddhist Studies at Harvard University. She specializes in the study of modern Chinese Buddhist monasticism, with a secondary focus in Religion and Film. She can be reached at linaverchery@fas.harvard.edu or via her website www.linaverchery.com. Learn more about your ad choices. Visit megaphone.fm/adchoices

Today’s guest is Charles B. Jones, Associate Professor and Director of the Religion and Culture graduate program in the School of Theology and Religious Studies at the Catholic University of America. He will be speaking with us about his new book Chinese Pure Land Buddhism: Understanding a Tradition of Practice, just published in the Pure Land Buddhist Studies series with University of Hawaiʻi Press. Jones is the author is several articles and books, including Buddhism in Taiwan: Religion and the State 1660-1990, which was a foundational work in the field and the first history of its type to be published in any language. Now, Jones is once again breaking new ground with this study of Chinese Pure Land Buddhism, which is the first book in any western language to provide a comprehensive overview of the Chinese Pure Land tradition, a notably understudied area in western-language Buddhist Studies scholarship. In this work, Jones explores many of the core doctrines, practices and controversies of Chinese Pure Land Buddhism, situating them historically and in the modern period, drawing on a wealth of previously unexamined primary sources, many of which he is making available to readers in English translation for the first time. This book challenges readers to rethink many longstanding assumptions about Chinese Pure Land Buddhism, including the nuanced relation of self-power and other-power as conceived in the Chinese tradition, the notion of Pure Land as a so-called “easy” path appealing to non-elite practitioners, debates about the nature of the Pure Land itself and how it is thought to exist in the world, the multifaceted practice of nian fo (念佛, nembutsu in Japanese or “buddha-recollection”), as well as the deeply fraught question of the historical development of the lineage of Pure Land “patriarchs”. This work will be of interest to all scholars of Buddhist Studies, and a valuable classroom resource for teaching Pure Land Buddhism, Buddhist Studies and Chinese Religions. Lina Verchery is a PhD candidate in Buddhist Studies at Harvard University. She specializes in the study of modern Chinese Buddhist monasticism, with a secondary focus in Religion and Film. She can be reached at linaverchery@fas.harvard.edu or via her website www.linaverchery.com. Learn more about your ad choices. Visit megaphone.fm/adchoices

Today’s guest is Charles B. Jones, Associate Professor and Director of the Religion and Culture graduate program in the School of Theology and Religious Studies at the Catholic University of America. He will be speaking with us about his new book Chinese Pure Land Buddhism: Understanding a Tradition of Practice, just published in the Pure Land Buddhist Studies series with University of Hawaiʻi Press. Jones is the author is several articles and books, including Buddhism in Taiwan: Religion and the State 1660-1990, which was a foundational work in the field and the first history of its type to be published in any language. Now, Jones is once again breaking new ground with this study of Chinese Pure Land Buddhism, which is the first book in any western language to provide a comprehensive overview of the Chinese Pure Land tradition, a notably understudied area in western-language Buddhist Studies scholarship. In this work, Jones explores many of the core doctrines, practices and controversies of Chinese Pure Land Buddhism, situating them historically and in the modern period, drawing on a wealth of previously unexamined primary sources, many of which he is making available to readers in English translation for the first time. This book challenges readers to rethink many longstanding assumptions about Chinese Pure Land Buddhism, including the nuanced relation of self-power and other-power as conceived in the Chinese tradition, the notion of Pure Land as a so-called “easy” path appealing to non-elite practitioners, debates about the nature of the Pure Land itself and how it is thought to exist in the world, the multifaceted practice of nian fo (念佛, nembutsu in Japanese or “buddha-recollection”), as well as the deeply fraught question of the historical development of the lineage of Pure Land “patriarchs”. This work will be of interest to all scholars of Buddhist Studies, and a valuable classroom resource for teaching Pure Land Buddhism, Buddhist Studies and Chinese Religions. Lina Verchery is a PhD candidate in Buddhist Studies at Harvard University. She specializes in the study of modern Chinese Buddhist monasticism, with a secondary focus in Religion and Film. She can be reached at linaverchery@fas.harvard.edu or via her website www.linaverchery.com. Learn more about your ad choices. Visit megaphone.fm/adchoices

In the last episode I mentioned that I've been in a bit of a funk lately and I talked about how that's effected my practice. In the spirit of honesty and authenticity, I thought it might be worth exploring that sense of sadness a bit further and sharing with you all in the hopes that maybe it might be relevant and relatable to your own experience, maybe it might just resonate with you as well. If you'd like to support the work I'm doing you can make a contribution here: anchor.fm/duanetoops/support Here's a few of my recent blog posts that I mentioned: "Today was a shitty day" - duanetoops.wordpress.com/2019/01/22/today-was-a-shitty-day/ "Maybe I failed, maybe I needed to" - duanetoops.wordpress.com/2019/01/23/maybe-i-failed-maybe-i-needed-to/ "Losing my Zen and my Sh*t" - duanetoops.wordpress.com/2019/02/05/losing-my-zen-and-my-sht/ "Maybe a 'Reminder' is what we really need" - duanetoops.wordpress.com/2019/02/13/maybe-a-reminder-is-what-we-really-need/ "Reminding Reminders Remain" - https://duanetoops.wordpress.com/2019/02/20/reminding-reminders-remain/ Below you'll find links to all the books and content I referenced, as well as all the gear I use to make videos and podcasts. Some of these are amazon affiliate links, using these links to make a purchase is an easy way to support the channel. Thanks so much! Sadness, Love, Openness: The Buddhist Path to Joy - https://amzn.to/2GYuY94 Pure Land of the Patriarchs Zen Master Han-Shan of Pure Land Buddhism - https://amzn.to/2BGDOnA A Buddhist Leader in Ming China: The Life and Thought of Han-shan Te'Ching - https://amzn.to/2SoC7lV Going to Pieces Without Falling Apart - https://amzn.to/2Ep3eZa Advice Not Given - https://amzn.to/2BYhVRJ The Trauma of Everyday Life - https://amzn.to/2Nt10eB 10% Happier Podcast - Interview with Dr. Mark Epstein - https://www.stitcher.com/podcast/abc-news/10-happier/e/58465941 Angel City Zen Center Podcast - Emily Eslami - Not to be Achieved by wanting (Unnecessary Roughness) - https://www.aczc.org/aczcpodcast/2019/1/28/emily-eslami-not-to-be-achieved-by-wanting-unnecessary-roughness Gear I use: Nikon D5300 - amzn.to/2s6zF89 Nikon 18-135mm Lens - amzn.to/2BMShhx K&F Variable Neutral Density Filter - amzn.to/2Sm93Lz Amazon Basics 50inch Tripod - amzn.to/2StDwrr Boya BY-M1 Lav Mic - amzn.to/2rWHbC7 Blue Snowball USB Mic - amzn.to/2BLvyCL ESDDI Softbox lighting kit - amzn.to/2Sj1uFz ASUS ROG G751J Laptop - amzn.to/2Solarw Follow me on Social: YouTube - www.youtube.com/channel/UCJ5hmW1yeMaF4wcU08FxqAw?view_as=subscriber Facebook - www.facebook.com/duanejtoops/ Twitter - twitter.com/duanetoops Instagram - www.instagram.com/duanetoops/ Wordpress - duanetoops.wordpress.com/ --- Support this podcast: https://anchor.fm/duanetoops/support

“All Buddhism is Cultural Buddhism.” Scott Mitchell is the Rev. Yoshitaka Tamai Professor of Jodo Shinshu Buddhist Studies at the Institute of Buddhist Studies in Berkeley and the author of "Buddhism in America: Global Religion, Local Context"(2016). His research interests include Buddhism in Western contexts, Buddhist modernity, Pure Land Buddhism, translocal religions, ritual studies, and media studies. Scott and I had a lively conversation and covered a variety of topics including; what are the live issues in American Buddhism right now, what is the relationship between America, Europe and the rest of the world in terms of innovation in Buddhism, S. N. Goenka & the practice of meditation in Asia, the rise of China and its potential influence on global Buddhism, the lingering problem of a single/true Buddhism, post-modernism & Buddhism, heritage Buddhisms and decolonisation. This is the first episode in a three-part series on Buddhist Modernism, Post-Modernism and what comes after. Links O'Connell Coaching: https://oconnellcoaching.com Post-Traditional Buddhism: https://posttraditionalbuddhism.com Facebook: www.facebook.com/imperfectbuddha Twitter: twitter.com/Imperfectbuddha Music by Stray Dogg from their fresh new album 'Look at the Moon' straydogg.bandcamp.com/

“All Buddhism is Cultural Buddhism.” Scott Mitchell is the Rev. Yoshitaka Tamai Professor of Jodo Shinshu Buddhist Studies at the Institute of Buddhist Studies in Berkeley and the author of "Buddhism in America: Global Religion, Local Context"(2016). His research interests include Buddhism in Western contexts, Buddhist modernity, Pure Land Buddhism, translocal religions, ritual studies, and media studies. Scott and I had a lively conversation and covered a variety of topics including; what are the live issues in American Buddhism right now, what is the relationship between America, Europe and the rest of the world in terms of innovation in Buddhism, S. N. Goenka & the practice of meditation in Asia, the rise of China and its potential influence on global Buddhism, the lingering problem of a single/true Buddhism, post-modernism & Buddhism, heritage Buddhisms and decolonisation. This is the first episode in a three-part series on Buddhist Modernism, Post-Modernism and what comes after. Matthew O'Connell is a life coach and the host of the The Imperfect Buddha podcast. You can find The Imperfect Buddha on Facebook and Twitter (@imperfectbuddha). Learn more about your ad choices. Visit megaphone.fm/adchoices

In this episode, we revisit the topic and subject matter of 'discipline'. In the aftermath of posting the previous episode I had a lot of really interesting conversations about 'discipline' and 'practice'. It made me realize that I didn't do a very good job of communicating as clearly as I would have liked but, I also realized that I had more to think about and more to explore, and thus there's more to say and talk about. I think discipline gets a bad rap, especially in conjunction with Buddhism and meditation. Sometimes it seems like its treated like a dirty word. But, it doesn't have to be. That's what I want to try to talk about here. I'm excited to see where the conversation goes. Enjoy! YouTube Video: https://youtu.be/uHAkNjdgF74 Transcript: https://thetattooedbuddha.com/2019/01/03/no-shortcuts-we-get-there-through-discipline-putting-the-work-in/ Below you'll find links to all the books and content I referenced in the video, as well as all the gear I use to make the videos. These are amazon affiliate links, using these links to purchase any of these items is an easy way to support the channel. Thanks so much! Discipline Equals Freedom by Jocko Willink - https://amzn.to/2Rip2Nr Extreme Ownership by Jocko Willink & Leif Babin - https://amzn.to/2RlwmrJ Pure Land of the Patriarchs Zen Master Han-Shan of Pure Land Buddhism - https://amzn.to/2BGDOnA A Buddhist Leader in Ming China: The Life and Thought of Han-shan Te'Ching - https://amzn.to/2SoC7lV Gear I use: Nikon D5300 - https://amzn.to/2s6zF89 Nikon 18-135mm Lens - https://amzn.to/2BMShhx K&F Variable Neutral Density Filter - https://amzn.to/2Sm93Lz Amazon Basics 50inch Tripod - https://amzn.to/2StDwrr Boya BY-M1 Lav Mic - https://amzn.to/2rWHbC7 Blue Snowball USB Mic - https://amzn.to/2BLvyCL ESDDI Softbox lighting kit - https://amzn.to/2Sj1uFz ASUS ROG G751J Laptop - https://amzn.to/2Solarw Connect with me on Social Media! Duane Toops https://www.facebook.com/duanejtoops https://twitter.com/duanetoops https://www.instagram.com/duanetoops/ duanetoops.wordpress.com The Podcast is also available on the following platforms: Google Podcasts: https://www.google.com/podcasts… Spotify: https://open.spotify.com/show/5ZmayXD4WG4B02wHKi5IqS Breaker: https://www.breaker.audio/the-process-and-the-path Pocketcasts: https://pca.st/7eZ6 Radiopublic: https://radiopublic.com/the-process-the-path-69aRdD Stitcher: https://www.stitcher.com/…/anchor-podc…/the-process-the-path --- Support this podcast: https://anchor.fm/duanetoops/support

Welcome to Episode #1 of the Podcast. Thanks so much for joining me! In this episode I try to talk about discipline, especially what may be the parallel relationship between discipline, practice, liberation, and awakening. In the course of the conversation I reference Jocko Willink, Hanshan, Dogen, Xuyun, and the Shawshank Redemption...if that's not an interesting combination I just don't know what is. Enjoy! Here's link to the video: https://youtu.be/uHAkNjdgF74 Here's a link to the transcript: https://thetattooedbuddha.com/2019/01/03/no-shortcuts-we-get-there-through-discipline-putting-the-work-in/ Below you'll find links to all the books and content I referenced in the video, as well as all the gear I use to make videos and podcasts. These are amazon affiliate links, using these links to purchase any of these items is an easy way to support the channel. Thanks so much! Discipline Equals Freedom by Jocko Willink - https://amzn.to/2Rip2Nr Extreme Ownership by Jocko Willink & Leif Babin - https://amzn.to/2RlwmrJ Pure Land of the Patriarchs Zen Master Han-Shan of Pure Land Buddhism - https://amzn.to/2BGDOnA A Buddhist Leader in Ming China: The Life and Thought of Han-shan Te'Ching - https://amzn.to/2SoC7lV A Pictorial Biography of the Venerable Master Hsu Yun - https://amzn.to/2Spoz9t The Essential Dogen - https://amzn.to/2RlZ5Nc The Shawshank Redemption - https://amzn.to/2VbX2ds Gear I use: Nikon D5300 - https://amzn.to/2s6zF89 Nikon 18-135mm Lens - https://amzn.to/2BMShhx K&F Variable Neutral Density Filter - https://amzn.to/2Sm93Lz Amazon Basics 50inch Tripod - https://amzn.to/2StDwrr Boya BY-M1 Lav Mic - https://amzn.to/2rWHbC7 Blue Snowball USB Mic - https://amzn.to/2BLvyCL ESDDI Softbox lighting kit - https://amzn.to/2Sj1uFz ASUS ROG G751J Laptop - https://amzn.to/2Solarw Thanks again for being here. Please consider subscribing if you haven't already, and feel free to leave me a comment. I'd love to hear from you. --- Support this podcast: https://anchor.fm/duanetoops/support

Interviewer: Ben Dorman, co-editor Asian Ethnology Recorded 9 July 2017, Nagoya, Japan This episode's guest is Clark Chilson, associate professor in the Department of Religious Studies, University of Pittsburgh. Clark discusses his experiences studying anthropology in Japan, his research interests that include secrecy and a form of Buddhist psychology called naikan ("introspection"), and his time working as the associate editor of Asian Folklore Studies, the predecessor of Asian Ethnology. Episode Summary Intro 0:41 Reasons for coming to Japan 2:23 Study in Japan 3:30 Approach to ethnographic fieldwork and the question of memory 4:20 Studying anthropology in Japan 5:49 Meeting and studying with Peter Knecht, professor of anthropology at Nanzan University and editor of Asian Folklore Studies; Peter’s influence 7:33 Move to religious studies at Lancaster University and study of secretive Pure Land Buddhist groups 11:00 Return to Japan to work at Nanzan as copy editor/associate editor of Asian Folklore Studies (and Japanese Journal of Religious Studies); the experience of journal work and the pursuit of the “perfect” issue 15:01 Reflections on journal experience in terms of personal scholarship and research 19:11 Move back to US; discussion on Secrecy’s Power (see Publications below); the consequences of secrecy 24:57 Work on the leadership of Ikeda Daisaku, leader of Sōka Gakkai; research and experience of psychotherapeutic practice of naikan (“introspection”) which grew out of Pure Land Buddhism 29:40 Work on special issue co-edited with Scott Schnell in honor of Peter Knecht; co-editing of Shamans in Asia with Peter Knecht 36:16 Outro 36:47 Publications mentioned in this episode Monograph Chilson, Clark. 2014. Secrecy's Power: Covert Shin Buddhists in Japan and Contradictions of Concealment. University of Hawai'i Press.  Edited volumes Chilson, Clark, and Scott Schnell, eds. Special Issue Honoring Professor Peter Knecht, editor of Asian Folklore Studies, 1980–2006. Asian Folklore Studies, vol. 66, 2006. Chilson, Clark, and Peter Knecht, eds. 2003. Shamans in Asia. Routledge.   Music used with kind permission of the performer, shamisen master Koji Yamaguchi. Copyright 2018 by Asian Ethnology Podcast    

How do we deal with a world that seems to be collapsing around us? Explore how different societies have used art to make sense of disaster and to protect themselves from perceived chaos.

How do we deal with a world that seems to be collapsing around us? Explore how different societies have used art to make sense of disaster and to protect themselves from perceived chaos.

In his recent monograph, Anarchy in the Pure Land: Reinventing the Cult of Maitreya in Modern Chinese Buddhism (Oxford University Press, 2017), Justin R. Ritzinger examines the cult of Maitreya as developed during the Republican period by the Chinese monk Taixu (1890-1947) and his circle. Drawing on previously unexamined sources, including contemporaneous anarchist periodicals, Ritzinger begins the book by arguing that Taixu was deeply involved in radical political circles during his formative years, far more so than has previously been appreciated. Here we learn not only about the tumult of the late nineteenth and early twentieth centuries, but also about the salient features of those radical and utopian social visions that the young Taixu found so attractive. These features included a progressive view of history, utopianism, and a rejection of social hierarchy. In the second part of the book Ritzinger turns his attention to Taixu’s beliefs about Maitreya and to the history of the Maitreya school, which Taixu founded in 1924. The central argument here is that the values and ideas that Taixu developed during his previous years as a politically active radical profoundly influenced both his attraction to Maitreya as well as his interpretation of key Maitreya-centered texts and Yogacara writings. Drawing on the work of Charles Taylor, Ritzinger argues that Taixu’s theories about Maitreya were born from a tension between two moral frameworks and two concomitant visions of the good: the radical framework with its ultimate good of the perfect, utopian society, and the Buddhist framework with its highest good being buddhahood. In Taixu’s Maitreya devotion we find a monk guided by two stars, a pious man discovering new possibilities in the Buddhist tradition by reading it in light of the new values that he had come to so cherish during his previous involvement with anarchism and socialism. In the final part of the book Ritzinger addresses the reasons for the Maitreya School’s decline after the end of the Second World War and discusses its lasting legacy in contemporary Taiwan and China. In the interview we barely scratch the surface, and the book includes fascinating forays into the Maitreya School’s sometimes antagonistic relationship with proponents of Pure Land Buddhism, into Taixu’s incorporation of Tibetan Buddhist elements into his own thought and practice, and into much, much more. Listeners will have to go and read the book for themselves to appreciate it in all its detail. But our brief conversation will make it clear that this work will be of great value to those interested in modern Chinese Buddhism, Buddhist reform movements, the Maitreya cult and Yōgacāra in late Qing and Republican China, and the relationship between socialist theory and religion. Learn more about your ad choices. Visit megaphone.fm/adchoices

In his recent monograph, Anarchy in the Pure Land: Reinventing the Cult of Maitreya in Modern Chinese Buddhism (Oxford University Press, 2017), Justin R. Ritzinger examines the cult of Maitreya as developed during the Republican period by the Chinese monk Taixu (1890-1947) and his circle. Drawing on previously unexamined sources, including contemporaneous anarchist periodicals, Ritzinger begins the book by arguing that Taixu was deeply involved in radical political circles during his formative years, far more so than has previously been appreciated. Here we learn not only about the tumult of the late nineteenth and early twentieth centuries, but also about the salient features of those radical and utopian social visions that the young Taixu found so attractive. These features included a progressive view of history, utopianism, and a rejection of social hierarchy. In the second part of the book Ritzinger turns his attention to Taixu's beliefs about Maitreya and to the history of the Maitreya school, which Taixu founded in 1924. The central argument here is that the values and ideas that Taixu developed during his previous years as a politically active radical profoundly influenced both his attraction to Maitreya as well as his interpretation of key Maitreya-centered texts and Yogacara writings. Drawing on the work of Charles Taylor, Ritzinger argues that Taixu's theories about Maitreya were born from a tension between two moral frameworks and two concomitant visions of the good: the radical framework with its ultimate good of the perfect, utopian society, and the Buddhist framework with its highest good being buddhahood. In Taixu's Maitreya devotion we find a monk guided by two stars, a pious man discovering new possibilities in the Buddhist tradition by reading it in light of the new values that he had come to so cherish during his previous involvement with anarchism and socialism. In the final part of the book Ritzinger addresses the reasons for the Maitreya School's decline after the end of the Second World War and discusses its lasting legacy in contemporary Taiwan and China. In the interview we barely scratch the surface, and the book includes fascinating forays into the Maitreya School's sometimes antagonistic relationship with proponents of Pure Land Buddhism, into Taixu's incorporation of Tibetan Buddhist elements into his own thought and practice, and into much, much more. Listeners will have to go and read the book for themselves to appreciate it in all its detail. But our brief conversation will make it clear that this work will be of great value to those interested in modern Chinese Buddhism, Buddhist reform movements, the Maitreya cult and Yōgacāra in late Qing and Republican China, and the relationship between socialist theory and religion.

In his recent monograph, Anarchy in the Pure Land: Reinventing the Cult of Maitreya in Modern Chinese Buddhism (Oxford University Press, 2017), Justin R. Ritzinger examines the cult of Maitreya as developed during the Republican period by the Chinese monk Taixu (1890-1947) and his circle. Drawing on previously unexamined sources, including contemporaneous anarchist periodicals, Ritzinger begins the book by arguing that Taixu was deeply involved in radical political circles during his formative years, far more so than has previously been appreciated. Here we learn not only about the tumult of the late nineteenth and early twentieth centuries, but also about the salient features of those radical and utopian social visions that the young Taixu found so attractive. These features included a progressive view of history, utopianism, and a rejection of social hierarchy. In the second part of the book Ritzinger turns his attention to Taixu’s beliefs about Maitreya and to the history of the Maitreya school, which Taixu founded in 1924. The central argument here is that the values and ideas that Taixu developed during his previous years as a politically active radical profoundly influenced both his attraction to Maitreya as well as his interpretation of key Maitreya-centered texts and Yogacara writings. Drawing on the work of Charles Taylor, Ritzinger argues that Taixu’s theories about Maitreya were born from a tension between two moral frameworks and two concomitant visions of the good: the radical framework with its ultimate good of the perfect, utopian society, and the Buddhist framework with its highest good being buddhahood. In Taixu’s Maitreya devotion we find a monk guided by two stars, a pious man discovering new possibilities in the Buddhist tradition by reading it in light of the new values that he had come to so cherish during his previous involvement with anarchism and socialism. In the final part of the book Ritzinger addresses the reasons for the Maitreya School’s decline after the end of the Second World War and discusses its lasting legacy in contemporary Taiwan and China. In the interview we barely scratch the surface, and the book includes fascinating forays into the Maitreya School’s sometimes antagonistic relationship with proponents of Pure Land Buddhism, into Taixu’s incorporation of Tibetan Buddhist elements into his own thought and practice, and into much, much more. Listeners will have to go and read the book for themselves to appreciate it in all its detail. But our brief conversation will make it clear that this work will be of great value to those interested in modern Chinese Buddhism, Buddhist reform movements, the Maitreya cult and Yōgacāra in late Qing and Republican China, and the relationship between socialist theory and religion. Learn more about your ad choices. Visit megaphone.fm/adchoices

In his recent monograph, Anarchy in the Pure Land: Reinventing the Cult of Maitreya in Modern Chinese Buddhism (Oxford University Press, 2017), Justin R. Ritzinger examines the cult of Maitreya as developed during the Republican period by the Chinese monk Taixu (1890-1947) and his circle. Drawing on previously unexamined sources, including contemporaneous anarchist periodicals, Ritzinger begins the book by arguing that Taixu was deeply involved in radical political circles during his formative years, far more so than has previously been appreciated. Here we learn not only about the tumult of the late nineteenth and early twentieth centuries, but also about the salient features of those radical and utopian social visions that the young Taixu found so attractive. These features included a progressive view of history, utopianism, and a rejection of social hierarchy. In the second part of the book Ritzinger turns his attention to Taixu’s beliefs about Maitreya and to the history of the Maitreya school, which Taixu founded in 1924. The central argument here is that the values and ideas that Taixu developed during his previous years as a politically active radical profoundly influenced both his attraction to Maitreya as well as his interpretation of key Maitreya-centered texts and Yogacara writings. Drawing on the work of Charles Taylor, Ritzinger argues that Taixu’s theories about Maitreya were born from a tension between two moral frameworks and two concomitant visions of the good: the radical framework with its ultimate good of the perfect, utopian society, and the Buddhist framework with its highest good being buddhahood. In Taixu’s Maitreya devotion we find a monk guided by two stars, a pious man discovering new possibilities in the Buddhist tradition by reading it in light of the new values that he had come to so cherish during his previous involvement with anarchism and socialism. In the final part of the book Ritzinger addresses the reasons for the Maitreya School’s decline after the end of the Second World War and discusses its lasting legacy in contemporary Taiwan and China. In the interview we barely scratch the surface, and the book includes fascinating forays into the Maitreya School’s sometimes antagonistic relationship with proponents of Pure Land Buddhism, into Taixu’s incorporation of Tibetan Buddhist elements into his own thought and practice, and into much, much more. Listeners will have to go and read the book for themselves to appreciate it in all its detail. But our brief conversation will make it clear that this work will be of great value to those interested in modern Chinese Buddhism, Buddhist reform movements, the Maitreya cult and Yōgacāra in late Qing and Republican China, and the relationship between socialist theory and religion. Learn more about your ad choices. Visit megaphone.fm/adchoices

In his recent monograph, Anarchy in the Pure Land: Reinventing the Cult of Maitreya in Modern Chinese Buddhism (Oxford University Press, 2017), Justin R. Ritzinger examines the cult of Maitreya as developed during the Republican period by the Chinese monk Taixu (1890-1947) and his circle. Drawing on previously unexamined sources, including contemporaneous anarchist periodicals, Ritzinger begins the book by arguing that Taixu was deeply involved in radical political circles during his formative years, far more so than has previously been appreciated. Here we learn not only about the tumult of the late nineteenth and early twentieth centuries, but also about the salient features of those radical and utopian social visions that the young Taixu found so attractive. These features included a progressive view of history, utopianism, and a rejection of social hierarchy. In the second part of the book Ritzinger turns his attention to Taixu’s beliefs about Maitreya and to the history of the Maitreya school, which Taixu founded in 1924. The central argument here is that the values and ideas that Taixu developed during his previous years as a politically active radical profoundly influenced both his attraction to Maitreya as well as his interpretation of key Maitreya-centered texts and Yogacara writings. Drawing on the work of Charles Taylor, Ritzinger argues that Taixu’s theories about Maitreya were born from a tension between two moral frameworks and two concomitant visions of the good: the radical framework with its ultimate good of the perfect, utopian society, and the Buddhist framework with its highest good being buddhahood. In Taixu’s Maitreya devotion we find a monk guided by two stars, a pious man discovering new possibilities in the Buddhist tradition by reading it in light of the new values that he had come to so cherish during his previous involvement with anarchism and socialism. In the final part of the book Ritzinger addresses the reasons for the Maitreya School’s decline after the end of the Second World War and discusses its lasting legacy in contemporary Taiwan and China. In the interview we barely scratch the surface, and the book includes fascinating forays into the Maitreya School’s sometimes antagonistic relationship with proponents of Pure Land Buddhism, into Taixu’s incorporation of Tibetan Buddhist elements into his own thought and practice, and into much, much more. Listeners will have to go and read the book for themselves to appreciate it in all its detail. But our brief conversation will make it clear that this work will be of great value to those interested in modern Chinese Buddhism, Buddhist reform movements, the Maitreya cult and Yōgacāra in late Qing and Republican China, and the relationship between socialist theory and religion. Learn more about your ad choices. Visit megaphone.fm/adchoices

This talk continues Shohaku Okumura Roshi’s commentary on the modern classic Opening The Hand of Thought written by his teacher Kosho Uchiyama Roshi. (Section 4, p.66). Okumura Roshi continues the theme of his previous talk, offering a description and examples of “self-power” and “other power” in both Pure Land Buddhism and Zen. There is no separation between self-power and other power; other power includes self-power. Yet the individual determination or personal ability of self-power cannot reach the deeper power; we need to awaken to the larger context, the interconnectedness of self and other beings, in which we are living as an individual. This talk was originally given at Sanshinji in Bloomington, IN on November 28, 2010. Please consider supporting Okumura Roshi's teachings and the activities of Sanshin Zen Community by making a contribution on this podcast's page, at Sanshin's home page, or at The Dōgen Institute website.

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.

This talk continues Shohaku Okumura Roshi’s commentary on the modern classic Opening The Hand of Thought written by his teacher Kosho Uchiyama Roshi. (Section 4, p.66) Okumura Roshi describes two categories of Buddhism: ji riki (self-power) and ta riki (other-power). Traditionally, Zen is considered to be “self-power” and Pure Land Buddhism to be “other-power,” but Uchiyama Roshi says that our practice of zazen is before separation between self-power and other-power. This talk was originally given at Sanshinji in Bloomington, IN on November 14, 2010. Please consider supporting Okumura Roshi's teachings and the activities of Sanshin Zen Community by making a contribution on this podcast's page (http://sanshin.podomatic.com), at Sanshin's home page (http://sanshinji.org/home/), or at The Dōgen Institute (http://dogeninstitute.org/home/donate/) website.

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.

Inspired by a listener question, we explore some of the superficial similarities between Pure Land Buddhism and the monotheistic religions. After considering the difficulty of really knowing the historical origins of Mahayana Buddhism and Pure Land Buddhism, let alone what sort of connections may have existed between South Asia and the Near East, we think… Continue reading Startling Superficial Soteriological Similarities →

(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.

This is part six of a six part series. Dennis Hirota, Professor in the Department of Shin Buddhist Studies at Ryukoku University, Kyoto, was the Institute of Buddhist Studies' 2010 Ryukoku Lecturer. Dr. Hirota's topic was "Shinran's Phenomenology of Religious Life: Toward a Rethinking of Shinjin." The lecture was divided into three parts over the course of three separate days. The audio tracks here roughly compare to the following: Lecture One, "The Shin Buddhist Path and Truth": parts one and two Lecture Two, "The Shin Buddhist Path and Time": parts three and four Lecture Three, "The Shin Buddhist Path and Dwelling": parts five and six Dr. Hirota is known for his translation work in "The Collected Works of Shinran" and original works such as "No Abode: The Record of Ippen," "Toward a Contemporary Understanding of Pure Land Buddhism," "Shinran: An Introduction to His Thought," and "Tannisho: A Primer." Originally recorded March 10, 16, and 17, 2010 at the Institute of Buddhist Studies in the Jodo Shinshu Center, Berkeley, Ca. Copyright © 2010, Denis Hirota.

This is part five of a six part series. Dennis Hirota, Professor in the Department of Shin Buddhist Studies at Ryukoku University, Kyoto, was the Institute of Buddhist Studies' 2010 Ryukoku Lecturer. Dr. Hirota's topic was "Shinran's Phenomenology of Religious Life: Toward a Rethinking of Shinjin." The lecture was divided into three parts over the course of three separate days. The audio tracks here roughly compare to the following: Lecture One, "The Shin Buddhist Path and Truth": parts one and two Lecture Two, "The Shin Buddhist Path and Time": parts three and four Lecture Three, "The Shin Buddhist Path and Dwelling": parts five and six Dr. Hirota is known for his translation work in "The Collected Works of Shinran" and original works such as "No Abode: The Record of Ippen," "Toward a Contemporary Understanding of Pure Land Buddhism," "Shinran: An Introduction to His Thought," and "Tannisho: A Primer." Originally recorded March 10, 16, and 17, 2010 at the Institute of Buddhist Studies in the Jodo Shinshu Center, Berkeley, Ca. Copyright © 2010, Denis Hirota.

This is part four of a six part series. Dennis Hirota, Professor in the Department of Shin Buddhist Studies at Ryukoku University, Kyoto, was the Institute of Buddhist Studies' 2010 Ryukoku Lecturer. Dr. Hirota's topic was "Shinran's Phenomenology of Religious Life: Toward a Rethinking of Shinjin." The lecture was divided into three parts over the course of three separate days. The audio tracks here roughly compare to the following: Lecture One, "The Shin Buddhist Path and Truth": parts one and two Lecture Two, "The Shin Buddhist Path and Time": parts three and four Lecture Three, "The Shin Buddhist Path and Dwelling": parts five and six Dr. Hirota is known for his translation work in "The Collected Works of Shinran" and original works such as "No Abode: The Record of Ippen," "Toward a Contemporary Understanding of Pure Land Buddhism," "Shinran: An Introduction to His Thought," and "Tannisho: A Primer." Originally recorded March 10, 16, and 17, 2010 at the Institute of Buddhist Studies in the Jodo Shinshu Center, Berkeley, Ca. Copyright © 2010, Denis Hirota.

This is part three of a six part series. Dennis Hirota, Professor in the Department of Shin Buddhist Studies at Ryukoku University, Kyoto, was the Institute of Buddhist Studies' 2010 Ryukoku Lecturer. Dr. Hirota's topic was "Shinran's Phenomenology of Religious Life: Toward a Rethinking of Shinjin." The lecture was divided into three parts over the course of three separate days. The audio tracks here roughly compare to the following: Lecture One, "The Shin Buddhist Path and Truth": parts one and two Lecture Two, "The Shin Buddhist Path and Time": parts three and four Lecture Three, "The Shin Buddhist Path and Dwelling": parts five and six Dr. Hirota is known for his translation work in "The Collected Works of Shinran" and original works such as "No Abode: The Record of Ippen," "Toward a Contemporary Understanding of Pure Land Buddhism," "Shinran: An Introduction to His Thought," and "Tannisho: A Primer." Originally recorded March 10, 16, and 17, 2010 at the Institute of Buddhist Studies in the Jodo Shinshu Center, Berkeley, Ca. Copyright © 2010, Denis Hirota.

This is part two of a six part series. Dennis Hirota, Professor in the Department of Shin Buddhist Studies at Ryukoku University, Kyoto, was the Institute of Buddhist Studies' 2010 Ryukoku Lecturer. Dr. Hirota's topic was "Shinran's Phenomenology of Religious Life: Toward a Rethinking of Shinjin." The lecture was divided into three parts over the course of three separate days. The audio tracks here roughly compare to the following: Lecture One, "The Shin Buddhist Path and Truth": parts one and two Lecture Two, "The Shin Buddhist Path and Time": parts three and four Lecture Three, "The Shin Buddhist Path and Dwelling": parts five and six Dr. Hirota is known for his translation work in "The Collected Works of Shinran" and original works such as "No Abode: The Record of Ippen," "Toward a Contemporary Understanding of Pure Land Buddhism," "Shinran: An Introduction to His Thought," and "Tannisho: A Primer." Originally recorded March 10, 16, and 17, 2010 at the Institute of Buddhist Studies in the Jodo Shinshu Center, Berkeley, Ca. Copyright © 2010, Denis Hirota.

Dennis Hirota, Professor in the Department of Shin Buddhist Studies at Ryukoku University, Kyoto, was the Institute of Buddhist Studies' 2010 Ryukoku Lecturer. Dr. Hirota's topic was "Shinran's Phenomenology of Religious Life: Toward a Rethinking of Shinjin." The lecture was divided into three parts over the course of three separate days. The audio tracks here roughly compare to the following: Lecture One, "The Shin Buddhist Path and Truth": parts one and two Lecture Two, "The Shin Buddhist Path and Time": parts three and four Lecture Three, "The Shin Buddhist Path and Dwelling": parts five and six Dr. Hirota is known for his translation work in "The Collected Works of Shinran" and original works such as "No Abode: The Record of Ippen," "Toward a Contemporary Understanding of Pure Land Buddhism," "Shinran: An Introduction to His Thought," and "Tannisho: A Primer." Originally recorded March 10, 16, and 17, 2010 at the Institute of Buddhist Studies in the Jodo Shinshu Center, Berkeley, Ca. Copyright © 2010, Denis Hirota.

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.