Jodo Shinshu Buddhism
In this first session in the Shōshinge Study Class Series, we explore the meaning of the Shōshinge and how it applies to our daily lives, beginning with the opening verse: I take refuge in the Tathagata of Immeasurable Life!
I entrust myself to the Buddha of Inconceivable Light!
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At a time when many of us are dealing with anxiety, frustration and impatience as we feel the effects of climate change in our lives while the Covid-19 pandemic continues to restrict our daily activities, we look to the wisdom of the Issei and Nisei Dharma pioneers, and consider meaning of Japanese expression “Shikata ga nai” (It can’t be helped).
This Dharma talk is Part Six in a six-part series delivered via Zoom Meeting exploring the core Mahayana Buddhist teaching of the Six Paramitas: giving, discipline, patience, diligence, concentration, and wisdom. The Six Paramitas describe the characteristics of a well-lived Buddhist life, and endeavoring to practice them in everyday situations is a lifelong journey.
To join us for online Dharma Services, CLICK HERE to sign up for “Live Broadcast of Services”.
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Click here to read about the Buddhist Virtue of Wisdom
Rev. Adams reflects upon the challenges of maintaining concentration during the Covid-19 pandemic, how we can find inspiration in the life of Osono of Mikawa who struggled with mental concentration herself, and the teachings that Shinran received from Hōnen on maintaining concentration in the most crucial moment of life.
This Dharma talk is Part Five in a six-part series delivered via Zoom Meeting exploring the core Mahayana Buddhist teaching of the Six Paramitas: giving, discipline, patience, diligence, concentration, and wisdom. The Six Paramitas describe the characteristics of a well-lived Buddhist life, and endeavoring to practice them in everyday situations is a lifelong journey.
To join us for online Dharma Services, CLICK HERE to sign up for “Live Broadcast of Services”.
Podcast: Play in new window | Download
Subscribe: Apple Podcasts | Android | RSS
Click here to read about the Buddhist Virtue of Concentration
We welcome you to join us via Zoom Meeting from the comfort and safety of your own home on Wednesday, September 9 for this free Dharma Study Class.
The chanting of Shōshinge embodies the heart of daily Nembutsu practice in Jodo Shinshu Buddhism. Join us to experience the settling of the mind through focused breathing and meditative listening.
We will be explore the meaning of the Shōshinge and how it applies to our daily lives, beginning with the opening verse: I take refuge in the Tathagata of Immeasurable Life!
I entrust myself to the Buddha of Inconceivable Light!
As we reflect upon the goals to which we aspire in this precious human life, we consider the Buddha’s teachings on diligence, the virtue of making effort for the benefit of others without laziness or negligence.
This Dharma talk is Part Four in a six-part series delivered via Zoom Meeting exploring the core Mahayana Buddhist teaching of the Six Paramitas: giving, discipline, patience, diligence, concentration, and wisdom. The Six Paramitas describe the characteristics of a well-lived Buddhist life, and endeavoring to practice them in everyday situations is a lifelong journey.
Podcast: Play in new window | Download
Subscribe: Apple Podcasts | Android | RSS
Six kinds of superhuman ability attained by a Buddha or enlightened disciple of the Buddha as a result of their spiritual practice.
The Six Paramitas describe the characteristics of a well-lived Buddhist life, and endeavoring to practice them in everyday situations is a lifelong journey.
Continue reading “Six Paramitas”“‘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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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]
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]