By Alfred Bloom, Kenneth K. Tanaka

This e-book is an anthology of passages amassed from the best clergymen and lecturers of the natural Land, or Shin, institution of Buddhist instructing. Extending from the foundational texts and primary interpreters within the 4th century, to Rennyo in the15th century, Professor Bloom’s decisions hint the advance of Shin Buddhist instructing from monastic visualization practices to the generally well known route to salvation via religion in, and recitation of, the identify of Amida Buddha. the gathering contains a foreword by way of Kenneth ok. Tanaka and an insightful creation by means of popular pupil and editor, Alfred Bloom, whose chosen passages were prepared topically for simple reference on problems with natural Land instructing. the most important interpreters featured are the Seven nice academics from India, China, and Japan (Nagarjuna, Vasubandhu; T’an-luan, Tao-ch’o, Shan-tao; Genshin, Honen), chosen as doctrinal experts by way of Shinran (1173-1263), the founding father of the japanese natural Land sect.

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Extra resources for The Shin Buddhist Classical Tradition: A Reader in Pure Land Teaching (Vol 1)

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If prayer healed and prolonged life there would be no illness or death” [-419-]. Faith in Amida offsets our residual karma, enabling us to be born in the Pure Land. In addition to considerations of nembutsu practice, the volume also covers topics that have relevance for contemporary Buddhism. The ideals of sharing the Dharma, the Good Teacher, and the Bodhisattva returning to this world from the Pure Land, indicate that one’s commitment to and pursuit of the Pure Land teaching is not a self-centered concern.

The Pure Land teaching, with its universal availability, became an aspect of all Mahayana traditions. It was assumed that Buddhist practices, particularly incessant recitation of the vocal nembutsu, increased and strengthened an individual’s spiritual potential to attain enlightenment through several lives and rebirths. However, Shinran, a disciple of Honen, initiated the next major turn in the understanding of nembutsu. Shinran declared that the nembutsu was neither a practice nor a good deed [-405-].

Now there are many actions by which one may kill: killing through words, through deeds, through thoughts. ,] to condemn to execution or to approve of it. ,] through one’s physical actions. ,] to conceive convenient mental plots. Speaking about the action of killing, no matter whether it refers to [any of] the four forms of life, they all cause sin[ful karma] and hinder rebirth in the Land of Purity. ” It consists of a twofold goodness: desisting and acting. ” Although there is a twofold goodness, desisting and upholding, they [both] ultimately indicate the completion of the inferior practice of compassion.

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