Podcasts about Shinran

Minister's Assistant James Pollard: "What's Your Aspiration? Shinran's Dharma Gateway"

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!

Reverend Doctor Mutsumi Wondra: "Shinran And Pole Vaulting" (Encore)

Reverend Doctor Mutsumi Wondra: "Shinran's Thought - Why Not U-Turn?"

Send us a Text Message.The full text of this podcast can be found in the transcript of this edition or at the following link:https://andrewjbrown.blogspot.com/2023/09/a-brief-address-on-occasion-of-my.htmlPlease feel free to post any comments you have about this episode there.The Cambridge Unitarian Church's Sunday Service of Mindful Meditation can be found at this link:https://www.cambridgeunitarian.org/morning-service/ Music, "New Heaven", written by Andrew J. Brown and played by Chris Ingham (piano), Paul Higgs (trumpet), Russ Morgan (drums) and Andrew J. Brown (double bass) Thanks for listening. Just to note that all the texts of these podcasts are available on my blog. You'll also find there a brief biography, info about my career as a musician, & some photography. Feel free to drop by & say hello. Email: caute.brown[at]gmail.comThanks for listening. Just to note that all the texts of these podcasts are available on my blog. You'll also find there a brief biography, info about my career as a musician, & some photography. Feel free to drop by & say hello. Email: caute.brown[at]gmail.com

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

Introducing Words From My Teachers, a premium, weekly Everyday Buddhism podcast. Words From My Teachers features readings from the books written by and about my teachers from the Bright Dawn Center of Oneness Buddhism and the Kubose Dharma Legacy … Rev. Gyomay Kubose, Rev. Koyo Kubose, and Haya Akegarasu.   This is the first of 2 episodes that will be offered as public podcast episodes … then make sure to sign up to receive them weekly through the Substack link.   In this first episode, I will give a background of Bright Dawn, based on an article I wrote some years ago. I called it The Bright Dawn Center of Oneness Buddhism: Buddhism with Attitude—Keeping it REAL and ALIVE. It summarizes the history of the Kubose family and Bright Dawn and I have shared a link to a PDF of the original article in my Everyday Buddhism Substack feed.   Rev. Koyo Kubose and his father, Rev. Gyomay Kubose, continued the mission started by the Japanese Pure Land teachers, Honen and Shinran—bringing the Dharma to everyone in their everyday lives. Rev. Gyomay Kubose's lifework was dedicated to promoting Buddhism in America, so that the Dharma could be part of the lives of those in a Western culture, where Buddhism was not native.   It is my hope that this Words From My Teachers podcast will help keep Rev. Gyomay's and Rev. Koyo's voices alive by bringing them to listeners not familiar with the Bright Dawn teachings and reinforcing them to those who already appreciate them.   Stay tuned for the next episode, with a reading from Rev. Gyomay Kubose's book, The Center Within, that will be offered as public podcast episodes … then make sure to sign up to receive them weekly, on Mondays, by subscribing to my Everyday Buddhism Substack premium content.   Subscribe to Words From My Teachers Premium Podcast ***************************************** For more about Bright Dawn Center of Oneness Buddhism: Bright Dawn.org

Shraddha or 'confidence-faith' as an indispensable basis for the cultivation of Wisdom. In this talk Satyajyoti explores the teachings of the Buddhist teacher Shinran, who developed a tradition of complete and true entrusting to this dimension, sometimes referred to as 'other power'. Excerpted from the talk entitled True Entrusting and the Wisdom of Shinran given at Sheffield Buddhist Centre, 2023. *** Subscribe to our Dharmabytes podcast:  On Apple Podcasts | On Spotify | On Google Podcasts Bite-sized inspiration three times every week. Subscribe to our Free Buddhist Audio podcast:  On Apple Podcasts | On Spotify | On Google Podcasts A full, curated, quality Dharma talk, every week. 3,000,000 downloads and counting! Subscribe using these RSS feeds or search for Free Buddhist Audio or Dharmabytes in your favourite podcast service! Help us keep FBA Podcasts free for everyone: donate now! Follow Free Buddhist Audio: YouTube  |  Instagram  |  Twitter  |  Facebook  |  Soundcloud  

Maitrisiddhi introduces us to Shinran, the Japanese teacher on the refuge tree of the Triratna Buddhist Community. She explores what Shinran has to tell us about faith and ordinariness, both of them encourage us to rest in Metta towards our unenlightened mind. Excerpted from the talk entitled: An Introduction to Shinran and the Pure Land at Glasgow Buddhist Centre, 2021. *** Subscribe to our Dharmabytes podcast:  On Apple Podcasts | On Spotify | On Google Podcasts Bite-sized inspiration three times every week. Subscribe to our Free Buddhist Audio podcast:  On Apple Podcasts | On Spotify | On Google Podcasts A full, curated, quality Dharma talk, every week. 3,000,000 downloads and counting! Subscribe using these RSS feeds or search for Free Buddhist Audio or Dharmabytes in your favourite podcast service! Help us keep FBA Podcasts free for everyone: donate now! Follow Free Buddhist Audio: YouTube  |  Instagram  |  Twitter  |  Facebook  |  Soundcloud  

In this episode, we jump forward to Chapter 29 of Shōbōgenzō, 'Inmo' or 'the ineffable'. Among other themes, we consider the topic of the 'sincere mind' (sekishin). We also reflect on Dōgen's suggestions about how to deal with anxiety in relation to whether or not we are truly leading a Dharma life  and the paradox that even this very doubt itself expresses a connection with the  transcendent. We also return to reflect on some of the affinities between Dōgen's apparent vision of self-power and Shinran's  Other Power approach. Note: at one point of the recording I refer to Dōgen's approach as 'Other Power'. This was a verbal error and I intended to say 'self-power.'

Hi Dharma-friends! Welcome back for the conclusion of our traversal of the Shōzōmatsu Wasan or Hymns of the Dharma-Ages. , These verses are among Shinran's last public thoughts and are particularly trenchant, even for such a fearless guy as Shinran. In these verses, Shinran looks directly into the mirror and identifies himself as a fellow foolish being of this last dharma-age, our dharma-age, the time when the teaching alone remains, but the self-power practices and realization have become extinct. Shinran, our great teacher, does not exempt himself from his understanding of Amida's Primal Vow to bring to the Pure Land (Awakening or Enlightenment) foolish beings who call the Name, Namo-Amida-Butsu. To me, these are powerful verses, and they perplexed me many years ago when I first read them. But now, I have come to understand them as real teaching, not only as a religious construct but for me personally. How many other religious teachers won't let themselves off the hook? Speaking for myself, this is precisely what makes Shinran the greatest teacher. I hope these verses resonate with you as well. Our audio series of Shinran's 3 main Wasan collections is now complete in 68 episodes. Congratulations if you have stayed with us from the beginning! I believe the American Buddhist Study Center will keep the Wasan series online as an audio resource. We read the Jōdo Wasan (Hymns of the Pure Land), the Kōsō Wasan (Hymns of the Pure Land Masters) and the Shōzōmatsu Wasan (Hymns of the Dharma-Ages), letting Shinran speak to us across the centuries in his own voice, even if only in translation, with minimal commentary. Please check out the home page of the American Buddhist Study Center ambuddhist.org for more great Dharma content. Please be happy, well, and peaceful! Palms together, Gary

Hi Dharma-friends, This episode is a little different than others in the series because it is a prose passage inserted into the collection instead of verses. It is like a little Dharma talk or message from Shinran himself. It is known as "On Jinen Hōni" Jinen Hōni is often rendered into English as "naturalness." By way of introduction to this very basic Shin Buddhist concept of "naturalness," a definition by Rev. Mark Unno found online is very helpful: "The foolish being is always contriving or calculating to reach a goal dualistically, whether that goal is material, such as worldly success or health, or is spiritual such as enlightenment or birth. The one who becomes aware of this foolishness and is receptive to the compassion of Amida is led beyond this contrivance to a realm of spontaneous freedom. This spontaneity, in contrast to the contrivance of the foolish being, is called jinen hōni, the suchness of spontaneity, or more simply, naturalness." Let's enjoy listening to Shinran's take on Jinen Hōni in his own words, even if only in translation. Next time we'll wind up our journey through the Shōzōmatsu Wasan with Shinran's concluding verses. Until then, please be well! For more Dharma content, be sure to check out the home page of the American Buddhist Study Center, ambuddhist.org Palms together, Gary

Hi Dharma-friends, In this episode we continue with 5 more verses of the Shōzōmatsu Wasan known as "Additional Hymns of Lament on the Term Hotoke." Hotoke commonly means "Buddha." According to the commentary found in The Collected Works of Shinran (CWS), "Probing into the origins of the term, Shinran traces it back to an early critic of Buddhism, Mononobe no Moriya (d. 587), who opposed its introduction into Japan. According to Shinran, Moriya applied the term, with the meaning "sick with fever," to a statue of Amida that was discovered in Naniwa Bay (present Osaka) and later enshrined in a temple known as Zenkō-ji. In using the term, Moriya implied that the foreign image was the cause of an epidemic. Although Shinran's etymology is not currently accepted by scholars of Japanese, his concern is that the use of the term leads to widespread disparagement of the teaching, and in his own writings, he avoids it." CWS, II, 101. We're in the home stretch of our traversal of the Shōzōmatsu Wasan. Next time, we'll cover a prose section in this collection, "On Jinen Hōni." After that, our final episode will feature Shinran Shōnin's two powerful concluding verses. Please be well! Check out more good Dharma content on the American Buddhist Study Centers home page, ambuddhist.org Palms together, Gary

Hi Dharma-friends! Today let's conclude the section entitled "Gutoku's Hymns of Lament and Reflection" by listening to the last five verses. These are poems of a very personal nature by Shinran, reflecting his awareness of himself as someone sharing the deepest weaknesses of his age. This is the Last Dharma-Age, and we are in the same boat. Shinran calls out high-ranking monks and dharma teachers of his time who are said to be so in-name-only. Showing no self reflection, they often give themselves over to worldliness and seek honors and status, all the while paying lip-service to the Buddhist teachings. Shinran is that rare religious master who does not exclude himself from his diagnosis. Shinran's universal remedy: rely on Amida Buddha's directing of virtue exclusively in Namo-Amida-Butsu. Next time, we'll continue the Shōzōmatsu Wasan with the next section, "Additional Hymns of Lament on the Term Hotoke." For more good Dharma content, please visit the homepage of the American Buddhist Study Center ambuddhist.org Palms together, Gary

Hi Dharma-friends! Today you can hear 6 more verses of "Gutoku's Hymns of Lament and Self-Reflection," part of the Shōzōmatsu Wasan. Shinran wrote these verses toward the end of his life, when he was around 85 years old. They are profound expressions of his own self-reflection. He also calls out the various deficiencies, as he sees them, of this own age. Particularly, he laments a superficial adoption of the Buddhist Teaching by both monks and laity. Significantly, he recognizes these same deficiencies in himself. The commentary on this section in The Collected Works of Shinran (CWS) explains: "Shinran expresses his own awareness of himself as a person sharing the deepest weaknesses of his age." Shinran encourages all to rely exclusively on Amida's directing of virtue - the only sure way to cut through our seemingly intractable self-delusion. Next time we will conclude this section. Until then, please be well. You can find more good Dharma content on the American Buddhist Study Center's website ambuddhist.org Palms together, Garyself-reflection

Hi Dharma-friends! Welcome back after a brief hiatus! This episode is the start of the next section of the Shōzōmatsu Wasan. It is called "Gutoku's Hymns of Lament and Reflection" in sixteen verses. This episode contains the first five of these. These sixteen verses as a whole are a particularly deep personal self-reflection by Shinran. Please recall that the Shōzōmatsu Wasan are the product of Shinran's final years, written when he was about 85 years old. The commentary in The Collected Works of Shinran (CWS) explains: "Shinran expresses his own awareness of himself as a person sharing the deepest weaknesses of the age." Shinran also calls out and owns specific criticisms of this Last Dharma Age - particularly the superficial adoption of the Buddhist teaching by monks and laity alike. Shinran relies exclusively on the Vow of Amida Buddha as the only reliable path cutting through self-delusion. Next time, we'll continue with five more verses in this section. Until then, please be well! Check out the home page of the American Buddhist Study Center ambuddhist.org for more good Dharma content. Palms together, Gary

In this episode, Dhammamegha interviews Nagapriya, author of the forthcoming book: The Promise of a Sacred World: Shinran's Teaching of Other Power. It is due out in early September 2022.  Nagapriya encountered the writings of the Japanese Pure Land teacher Shinran at a point of crisis in his own spiritual life. After a decade of enthusiastic striving towards enlightenment, Nagapriya came up against the limits of self-directed practice. In that moment, Shinran and Other Power opened a different way of thinking about enlightenment and a life in the Dharma.  I thoroughly enjoyed speaking with Nagapriya about his life and practice. In this generous and spacious interview – I found him warm and deeply thoughtful about what it means to be a Buddhist. Through reflection, mythic and poetic thinking, Nagapriya explores Shinran's existential liberation, and the nature of connection, openness and encounter with something beyond the known self.  Subscribe to our newsletter to get notified about the book's release and launches   Links:  Order online from your nearest independent bookshop or:  Buy The Promise of the Sacred World (Europe) Buy The Promise of the Sacred World (US & Canada) About Nagapriya  FutureDharma Fund Follow Windhorse Publications on Instagram, Facebook and Twitter.

Hi Dharma-friends! In this episode, we conclude the section of the Shōzōmatsu Wasan called "Hymns in Praise of Prince Shōtoku" with six more verses. As you know, Prince Shōtoku (574-622 CE) promoted Buddhism in Japan throughout his life and was greatly revered because of this. Shinran was personally very devoted to him. Shinran associates Prince Shōtoku with Avalokiteśvara, the Bodhisattva of Compassion, and believed that he appeared in Japan providentially as the world was entering the last dharma-age. In the last dharma-age, as you already know, only the teachings remain. The various Buddhist practices have become futile because beings lack the capacity to bring them to fruition using self-power. The Great Vow of Amida Buddha is directed precisely toward beings in this last dharma-age. Beings calling the Name-of-the-Buddha, Namo-Amida-Butsu, can attain liberation through Amida's directing of virtues in its two aspects. Please check out the home page of the American Buddhist Study Center ambuddhist.org for more Dharma content. Please be well and stay safe! Palms together, Gary

Hi Dharma-friends! In this episode, we begin the next section of the Shōzōmatsu Wasan called "Hymns in Praise of Prince Shōtoku" in eleven verses. This episode covers the first 5 Wasan in this section. Prince Shōtoku (574-622 CE) is fondly remembered in Japan as having established the imperial government on a firm footing and also for vigorously promoting Buddhism there in his lifetime. Shinran had a profound personal devotion to Prince Shōtoku. The commentary in the Collected Works of Shinran tells us, "Prince Shōtoku's importance in the Hymns of the Dharma-Ages stems from Shinran's view of him as a manifestation of Bodhisattva Avalokiteśvara who compassionately appeared in Japan to deliver the nembutsu teaching just as the world was entering the last dharma-age." CWS, II, 100. I hope you have been enjoying the Wasan readings. Please check out ambuddhist.org for more great Dharma content. Palms together, Gary

Hi Dharma-friends! This episode contains the concluding 7 verses of the section "Hymns on the Offense of Doubting the Primal Vow" Throughout this section, Shinran has been encouraging us to entrust wholeheartedly, without any reservations at all, in the Primal Vow of Amida Buddha to bring all beings to awakening in his Pure Land. Clearly, Shinran is trying very hard to make an impression about having absolutely no doubts or reservations! But, as foolish beings, we always have such reservations when we try to achieve liberation using our own steam. Fortunately, knowing our foolishness, Amida's Light & Life grabs us and brings us along anyway. Shinran is telling us that we should just rely on that in gratitude and get over ourselves. Next time, we will cover the next section of the Shōzōmatsu Wasan called "Hymns in Praise of Prince Shōtoku." Check out more good Dharma content on the American Buddhist Study Center's webpage, ambuddhist.org Until next time, peace! Palms together, Gary

Hi Dharma-friends! In this episode, let's continue with eight more verses in the section entitled "Hymns on the Offense of Doubting the Primal Vow." Shinran's purpose in this entire section is to encourage us to wholeheartedly entrust in Amida's Primal Vow to bring all beings, especially those of us living in this last Dharma-Age, to liberation in the Pure Land. We will conclude this part next time. Until then, please be well, always saying -- following Shinran's advice -- Namo-Amida-Butsu. Check out the home page of the American Buddhist Study Center ambuddhist.org for more good Dharma content. Palms together, Gary

Hi Dharma-friends! In this episode, we begin the next section of the Shōzōmatsu Wasan entitled "Hymns on the Offense of Doubting the Primal Vow." There are 23 verses in this part, and today you can hear the first eight. In this section, Shinran is focusing on "doubt," which is a key feature of his understanding. Shinran teaches that in this last Dharma-Age, only the teachings of the Buddha remain. Ordinary beings lack the capacity and conditions to put these teachings into practice by their own efforts. Amida Buddha, having great compassion for ordinary beings, established the Primal Vow calling all who call on Amida's Name to the Pure Land. The important point is that the merit and practice is Amida's, not our own. If we rely on our own efforts, we cannot avoid doubting - fortunately, our situation is anticipated by the Primal Vow. Shinran encourages us in these verses to wholeheartedly entrust in the Buddha's great compassion. Hope you are well! Please check out the American Buddhist Study Center's webpage for more Dharma content. ambuddhist.org With palms together, Gary

Hi Dharma-friends! In this episode, we conclude the first part of the Shōzōmatsu Wasan, the collection known as "Hymns on the Right, Semblance, and Last Dharma-Ages." Shinran encourages us ordinary beings of this Last Dharma-Age to take refuge in Amida's Great Vow and say the Name and, thereby, attain liberation through Power-Beyond-Self. Shinran teaches that awakening or liberation through self-power practices is futile in this Last Dharma-Age in which we find ourselves. Note the last verse, No. 59, is the famous "Ondokusan" recited or sung by Shin Buddhists everywhere as an expression of deep gratitude for this wonderful teaching of Amida's compassion and for those who have transmitted it to us across the centuries. Next time, we will continue with the next group of gathas or hymns in the Shōzōmatsu Wasan. Please be well! For more good Dharma content, please check out the home page of the American Buddhist Study Center, ambuddhist.org Palms together, Gary

Hi Dharma-friends! Today you can listen to five more verses by Shinran in the collection Pure Land Hymns of the Right, Semblance, and Last Dharma Ages. Shinran reinforces his understanding of Power-Beyond-Self as Amida's directing of virtue for going forth and return. How fortunate for us to hear this teaching! Amida, though great love of sentient beings, directs virtue for our going forth. We attain great compassion thereby which, Shinran explains, is Amida's directing of virtue for our return. We are told that Amida (Light and Life), Mahāsthāmaprāpta (Wisdom), and Avalokiteśvara (Compassion) sail together on the ship of the Great Vow on the ocean of birth-and-death. They call out to beings like us and bring us on board. Next time we'll finish this first section of the Shōzōmatsu Wasan. Please be well. For more Dharma content, be sure to check out the home page of the American Buddhist Study Center, ambuddhist.org With palms together, Gary

Hi Dharma-friends! In this episode, we read five more verses of the Pure Land Hymns on the Right, Semblance, and Last Dharma Ages. Shinran further explains his understanding of how only by completely relying (in Shinjin) on Amida's Vow to Liberate All can beings in this Last Dharma Age realize awakening. It is Amida's directing of virtue for going forth from the Pure Land and returning that makes this possible. How grateful we are! Next time we'll continue with five more verses by Shinran Shonin. Until then, please be well! For more Dharma content, please visit the American Buddhist Study Center's home page: ambuddhist.org With palms together, Gary

Hi Dharma-friends, Welcome back to Weekly Wasan! Today, continue listening to the Shōzōmatsu Wasan or Hymns of the Dharma Ages with five more verses. Shinran reflects in this group on the present age - the Last Dharma Age - and its difficulties and challenges. Mired, as we are, in an endless and futile go-round of striving for Awakening through our own limited efforts, we find ourselves stuck. However, Shinran says that, when we receive the true cause of birth in the Pure Land from Śākyamuni and Amida, we will unfailingly attain Nirvana. All the Buddhas, countless as the sands of the Ganges, attest to this. Hope you are enjoying the podcast. Please check out ambuddhist.org the website of the American Buddhist Study Center, for more good Dharma content. With palms together, Gary

In this episode Dayamati and I discuss Thomas Kasulis' chapter on Shinran from his book 'Engaging Japanese Philosophy.' Kasulis offers a stimulating and imaginative sketch of Shinran's religious vision. He gives an account of key concepts such as 'hakarai' (the calculating mind), the notion of lateral transcendence (or crosswise transcendence), and the notion of Amida-for-us and Amida-in-itself. As part of this discussion, we offer a reflection on differing models of the Buddhist path and of awakening and how these may relate to Subhuti's model of the Three Myths. We conclude that it is not easy to fit differing models of awakening into simple categories. Overall, this episode offers an overview of some of Shinran's key emphases.

Hi Dharma-friends! This episode's verses from the Pure Land Hymns on the Right, Semblance, and Last Dharma Ages are very powerful and are among my favorite expressions of the Dharma by Shinran Shonin. Shinran is telling us not to worry that our own limitations due to distractions and self-indulgence are too heavy for Liberation. The Light of Amida's Vow of Wisdom is like a great torch illuminating a dark place. That Light is boundless and reaches everywhere. Because saying the Name, Namo-Amida-Butsu, in Shinjin is Amida's own practice, it overcomes literally every obstacle. Through the working of the wisdom of Amida's Vow, our limited good and evil minds are transformed into Amida's mind of great compassion. Namoamidabutsu. Hope you have been enjoying the podcast. Check out the website of the American Buddhist Study Center ambuddhist.org for more good Dharma content. Palms together, Gary

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

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

Hi Dharma-friends! This is our fiftieth episode! Today let's listen to five more wasan verses in the section entitled "Pure Land Hymns on the Right, Semblance and Last Dharma Ages." Shinran really gets into the nitty-gritty of his understanding of the Buddha's teaching for our times. Amida Tathagata has directed his Primal Vow universally towards sentient beings. When ordinary people of this Last Dharma Age entrust themselves to this Vow and abandon their limited self-powered efforts to achieve merit, they are merged into Amida's universal merits and thereby attain the stage equal to perfect enlightenment. Shinran says they "receive the benefit of being grasped, never to be abandoned." If you are enjoying the podcast, please check out the webpage of the American Buddhist Study Center ambuddhist.org for more good content. Why not send a message to the ABSC at info@ambuddhist.org Please be well. Palms together, Gary

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

Hi Dharma-friends! In this episode, we continue the section "Pure Land Hymns on the Right, Semblance and Last Dharma Ages." Shinran is really making the case that he finds himself (and, therefore, we also find ourselves) in the Last Dharma Age - a very difficult time to find Awakening for ordinary beings such as us. Shinran is impressing upon us the need to entrust ourselves to the Primal Vow and say the Name, Namo-Amida-Butsu. That is the one guaranteed way to enlightenment. As Shinran says "...The Buddha's path alone is pure. / Only by going forth and reaching enlightenment can we benefit others / In this burning house; this is the natural working of the Vow." It is a message of supreme confidence. Hope you are well and peaceful. Please come back for the next five wasan in this series soon. Also, check out the American Buddhist Study Center website ambuddhist.org for more good content. Palms together, Gary

My teacher, mentor, and friend, Rev. Sunnan Koyo Kubose passed away suddenly last month. In his honor, I'm replaying Episode 20, a special interview with him, as the first of a series of episodes dedicated to honoring my teachers. It is through Bright Dawn and my Sensei, I learned how to bring Buddhism into the everyday. Listen as we discuss what the Bright Dawn Center of Oneness Buddhism and its Lay Ministry program is all about, from Rev. Koyo's perspective ... its historical influences, its mission, vision, and special niche as a program bringing the Dharma to everyone in an ordinary, everyday way. We'll talk about the balance of gratitude, humility, ambiguity, uncertainty, perfect studentship, and — most importantly — naturalness, in Bright Dawn and it's lay ministers, as they bring the Dharma to everyone. 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" And books from Rev. Koyo Kubose and Rev. Gyomay Kubose: Bright Dawn: Discovering Your Everyday Spirituality Everyday Suchness: Buddhist Essays on Everyday Living The Center Within  

Hi Dharma-friends! In this episode, you can listen to the opening verses of the Shōzōmatsu Wasan collection. These poems are from the end of Shinran's life when he was around 85 years old. There are 116 verses in the collection. The core of the book consists of 56 wasan on the Dharma-Ages, "Pure Land Hymns on the Right, Semblance, and Last Dharma Ages." Shinran taught from the perspective that he was living at the beginning of the Last Dharma-Age, when only the teaching of Śākyamuni survived. Needless to say that this is the age in which we find ourselves as well. The practices and realization of the earlier ages are beyond the capacities of beings because of the defilements that mark the times. Shinran wants us to understand exactly where we are and to rely on the only remaining sure path to awakening: taking refuge in the Primal Vow of Amida Buddha and saying the Name-of-the-Buddha, Namo-Amida-Butsu. Throughout this podcast, we have been using the translations found in The Collected Works of Shinran (CWS), published by the Jōdo Shinshū Hongwanji-ha, Kyoto. Volume 2 of that set has invaluable introductory notes and explanations, and everyone is referred to that resource for a nuanced discussion of the Shōzōmatsu Wasan. With palms together, Gary

Hi Dharma friends, This episode concludes Shinran's verses on his own teacher, Master Genkū (Hōnen) of Japan, the seventh master in Shinran's Jōdo Shinshū lineage. In these verses, Shinran reverently recognizes Hōnen as a manifestation of Amida Buddha and describes his passing in terms familiar from the entry of Śākyamuni Buddha into Nirvana. Shinran concludes the Kōsō Wasan collection with two concluding verses. In the first, the teachings of all seven masters are summarized and restated: When sentient beings of this world of five defilements (that is: all of us) entrust themselves to the selected Primal Vow (that is: saying Namo-Amida-Butsu), virtues beyond description, explanation, and conception fill those beings. Finally, Shinran - our own Master and Teacher - directs the good that he received from these masters toward all sentient beings equally. Great stuff. I hope you have enjoyed listening to the Kōsō Wasan. Next time, we will continue with a third collection written by Master Shinran, the Shōzōmatsu Wasan or Hymns of the Dharma Ages. There are 116 verses in that collection.

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

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

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

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

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

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

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.

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

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

Rev. Miyamura conducts Ho-Onko, the memorial service for Shinran Shonin.

Hi Dharma friends! Today we cover 5 more of Shinran Shonin's Wasan verses on Master Shan-tao (Zendo in Japanese). Shan-tao (613-681 CE) lived in China and is the Fifth of the Seven Masters, making up the Jōdo Shinshū lineage. We learned in the last episode that one of the most basic contributions of Shan-tao to Shinran's thought is how simply saying or vocalizing the Name of Amida Buddha is the only essential practice for Awakening or Enlightenment. In today's group of verses, Shan-tao teaches that we should focus exclusively on the Pure Land Way. The fundamental intent underneath all Śākyamuni Buddha's 84,000 dharma gates is that those who think on Amida Buddha will attain Awakening without fail. If you are enjoying these readings, please recommend them to your friends. Also, check out the home page of the American Buddhist Study Center ambuddhist.org for more Dharma content and programs. Consider joining ABSC as a member! You'll be helping to spread the Dharma by making more programs possible. With palms together, Gary

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

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

Hi Dharma-friends! With this episode, we conclude our traversal of Shinran's 34 Wasan verses on Master T'an-luan, who lived in China 476-562 CE. Master T'an-luan is the great teacher of Other Power or Power Beyond Self, which is a core feature of Shinran's understanding of Buddhism. In today's verses, T'an-luan explains that whether one's practice is fully in accord with reality is determined by Shinjin (entrusting or awakening). The shinjin of Self-Power is shown to be lacking, while the shinjin of Other-Power is in accordance with ultimate reality. Other-Power or Power Beyond Self quickly leads to the enlightenment of Nirvana, according to Master T'an-luan. Other-Power is the power of Amida Buddha, the Primal Vow, encapsulated in the Name-of-the-Buddha, NAMO-AMIDA-BUTSU. In the next episode, we will cover the Wasan verses on the fourth great master of the Jōdo Shinshū lineage, Master Tao-ch'o, who lived in China 562-645 CE. Hope you are enjoying this series! Check out the website of the American Buddhist Study Center ambuddhist.org for more interesting Dharma content. Please be well, always saying the Buddha's most honored Name, NAMO-AMIDA-BUTSU. With palms together, Gary