Shōshinge: Hymn of True Shinjin and the Nembutsu (Session 8)

This month as we celebrate Sakyamuni Buddha’s Birthday, the following verse from the Shoshinge expresses our appreciation for the meaning of his appearance in this world:

Sakyamuni Tathagata 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.

Full text of Shōshinge

Handout

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Shōshinge: Hymn of True Shinjin and the Nembutsu (Session 7)

This month we reflect upon the following verse as it relates to our journey to the Other Shore of enlightenment:

The Name embodying the Primal Vow is the act of true settlement, The Vow of entrusting with sincere mind is the cause of birth;
We realize the equal of enlightenment and supreme nirvana Through the fulfillment of the Vow of attaining nirvana without fail.

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Sangha Speaker Juliet Bost “MLK Day: A Jodo Shinshu Reflection”

San Mateo Buddhist Women’s Association Corresponding Secretary Juliet Bost shares her appreciation of the Dharma with a talk entitled “MLK Day: A Jodo Shinshu Reflection.”

Transcript

Please join me in Gassho.

“Primal Vow: If, when I attain Buddhahood, sentient beings in the lands of the ten directions who sincerely and joyfully entrust themselves to me, desire to be born in my land, and contemplate on my name even as many as ten times, should not be born there, may I not attain perfect enlightenment.”

Nembutsu.

Good morning everyone, and thank you for attending this morning’s youth-led service. I’d like to thank Jarrett, Josh, Haley, and Kate for taking the time to prepare and for being here this morning. It’s wonderful to see you all, if not virtually, and I hope there are more opportunities like this to allow our youth sangha members to step up and lead.

For those of you I haven’t had the pleasure of meeting: My name is Juliet Bost. I’m a third year at UC Davis majoring in Political Science – Public Service and minoring in Religious Studies.

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“The Origin of Jodo Shinshu: Roots/History” Special Dharma Lecture by Rev. Giei Sasaki

「浄土真宗の源流:roots / history」

特別講師:佐々木義英先生

Sunday, September 13, 2020

5:00 p.m. (Pacific Time)

2020年9月13日(日曜日)午後5時(米国太平洋時間)

Rev. Giei Sasaki

Hongwanji Guiding Dharma Teacher

Director of the Research Office for Doctrine and Propagation at the Jodo Shinshu Hongwanji Research Institute

Chuo Bukkyo Gakuin Buddhist Seminary Instructor

佐々木義英先生

本願寺司教、浄土真宗本願寺派総合研究所教学伝道研究室長、中央仏教学院講師。

This talk will be delivered in Japanese with English interpretation by Rev. Henry Adams.

この日本語の法座は英語の通訳通訳付きで行います。

To join us for this online Dharma Session, CLICK HERE and sign up for “Study Classes and Seminars”.

48 Vows of Bodhisattva Dharmakara (Amida Buddha)

From the Three Pure Land Sutras, Volume II: The Larger Sutra, pg. 20-29

1

“‘If, when I attain Buddhahood, there should be hell, the realm of hungry spirits, or the realm of animals in my land, may I not attain the perfect enlightenment.

2

If, when I attain Buddhahood, the humans and devas in my land, should, after their death, return once more to the three evil realms, may I not attain the perfect enlightenment.

3

If, when I attain Buddhahood, the humans and devas in my land should not all be the color of genuine gold, may I not attain the perfect enlightenment.

4

If, when I attain Buddhahood, the humans and devas in my land should not all be of the same appearance and should be either beautiful or ugly, may I not attain the perfect enlightenment.

5

If, when I attain Buddhahood, the humans and devas in my land should not remember all their former lives,[1] and thus be unable to know at least the events of the previous hundred thousand kotis of *nayutas of kalpas, may I not attain the perfect enlightenment.

6

If, when I attain Buddhahood, the humans and devas in my land should not possess divine eyes,[2] and thus be unable to see at least a hundred thousand kotis of nayutas of Buddha‐lands, may I not attain the perfect enlightenment.

7

If, when I attain Buddhahood, the humans and devas in my land should not possess divine ears,[3] and thus be unable to hear the teachings being expounded by at least a hundred thousand kotis of nayutas of Buddhas or remember them all, may I not attain the perfect enlightenment.

8

If, when I attain Buddhahood, the humans and devas in my land should not possess the wisdom to see into the minds of others,[4] and thus be unable to know the thoughts of the sentient beings of at least a hundred thousand kotis of nayutas of Buddha‐lands, may I not attain the perfect enlightenment.

9

If, when I attain Buddhahood, the humans and devas in my land should not possess divine feet, and thus be unable to go beyond at least a hundred thousand kotis of nayutas of Buddha‐lands in a thought‐moment, may I not attain the perfect enlightenment.

10

If, when I attain Buddhahood, the humans and devas in my land should give rise to any thought of attachment to their body, may I not attain the perfect enlightenment.

11

If, when I attain Buddhahood, the humans and devas in my land should not dwell in the *stage of the truly settled and necessarily attain nirvana, may I not attain the perfect enlightenment.

12

If, when I attain Buddhahood, my light should be finite, not illuminating even a hundred thousand kotis of nayutas of Buddha‐lands, may I not attain the perfect enlightenment.

13

If, when I attain Buddhahood, my life should be finite, limited even to a hundred thousand kotis of nayutas of kalpas, may I not attain the perfect enlightenment.

14

If, when I attain Buddhahood, the number of sravakas in my land could be counted and known, even if all the sravakas and pratyekabuddhas in the *triple‐thousand great thousand worlds should spend at least a hundred thousand kalpas counting them, may I not attain the perfect enlightenment.

15

When I attain Buddhahood, the humans and devas in my land will not have a limited life span, except when they wish to shorten it freely according to their original vows. Should this not be so, may I not attain the perfect enlightenment.

16

If, when I attain Buddhahood, the humans and devas in my land should even hear that there are names of evil acts, may I not attain the perfect enlightenment.

17

If, when I attain Buddhahood, the countless Buddhas throughout the worlds in the ten quarters should not all glorify and praise my name, may I not attain the perfect enlightenment.[5]

18

If, when I attain Buddhahood, the sentient beings of the ten quarters who, with sincere and *entrusting heart, aspire to be born in my land and say my name even ten times, should not be born there, may I not attain the perfect enlightenment. Excluded are those who commit the *five grave offenses and *those who slander the right Dharma.[6]

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