#shandao

[yonpote]

found a depop listing of the bear sweater in a different color!!

(left is the depop listing, right is the legit sweater but the image was found on the dropship site)

this color doesnt seem to be a knock off color (just based on the legit photos i have seen of all the sweaters colors) BUT it's listed as from kori and not raiment, the tag says "shandao" on it and if u zoom in on the left image you'll see the stitching on the side is kinda rough which is how mine looks, and again the shape is all wrong even tho this is a size L. it's also listed as $40 with the original price being $65 so they most likely got it from the same site as me TT

i realized the term i shoulda been searching for dropship scam stuff was "wholesale" as these people just buy a bunch of wholesale clothes direct from chinese factories and warehouses. i was thinking maybe if i find what chinese factory theyre getting these sweaters from that could lead somewhere? BUT we already know that the legit brand WAS raiment nyc! it's just the domain was bought out by a dropship scammer and now leads to phishing stuff.

[namandabu]

Tannisho reflections: Chapter 2

In this chapter, Shinran answers those who came to see him and inquire about the practices leading to Birth in the Pure Land. In this section, he gives what is his most confounding statement.

He opens by saying that he is only knowledgeable about the practice of Nembutsu, and that other esoteric practices can be learned from other teachers at Nara or Mt. Hiei, two hubs of Buddhist scholarship and thought in Japan at the time. For him, he summarizes:

"For me, Shinran, there is no alternative but to accept and trust in the teaching of my master Hōnen: that simply by uttering the nenbutsu I shall be given deliverance by Amida."

He says that he does not even know if Nembutsu is the practice that will lead to his birth or not. His reasoning for continuing the practice is that because he is "incapable of any meritorious," the Nembutsu is his only option.

He reasons, however, that from the truth of Amida's Vow flows naturally the truth of Shakyamuni's teachings, the truth of Master Shandao's teachings, and the truth of Master Honen's teachings. Therefore, his experience of the Nembutsu and his teaching of it cannot be in vain.

This passage points to the crucial difference between self-power practice and other-power deliverance. The esoteric practices he references when talking about Nara and Mt. Hiei are self-powered. This means that they are activities that the practitioner actively participates in in order to facilitate the desired result. They operate on a causal principle: I do this list of activities, train my mind this way, and this will cause my birth in the Pure Land.

An example of these practices might be the way of practicing Nembutsu in Mainland Chinese Pure Land. Nembutsu, as practiced according to this tradition, is said to build a karmic relationship with Amida Buddha over time, culminating in the Nembutsu and mindfulness of the Buddha at the point of death, which causes Birth in the Pure Land.

The crucial thing here is that it relies on the person doing the practice to facilitate the result. Being grateful to Amida and fostering devotion are vital because they train the mind to be in tune with him. This is done so that when one dies, one can maintain mindfulness of Amida Buddha, which will cause the desired result.

Shinran says that he is incapable of doing this or any other practice leading to Birth in the Pure Land. It is impossible for him to exercise right-mindfulness like this of his own accord. Therefore, he must pursue the path of practice that is suitable to him, the path of other-power through vocal Nembutsu as the act of settlement of Birth in the Pure Land. Thus, rather than going to the Pure Land, he is "given deliverance by Amida."

In his language here, Shinran seems to indicate this gift is the result of Nembutsu. As we will see in further chapters, the gift of assurance of Birth and the Nembutsu are actually inseparable parts of the same thing.

The question of capability of practice is important to me, and I still have no definitive answer to it. However, I think that whatever practices I am capable of won't be enough to bring me to full Buddhahood on their own. I am not confident that I could follow the path of Zen to its full fruition, even if years of practice brought me to experience an initial awakening. Zazen might help me in my daily life, but would its results be unshakeable? For me, I cannot be sure. But I can be sure about Amida's Vows. And when I see results in this life, I can only attribute them to Amida's working in the present. I honestly don't know where else they could come from.

[mahayanapilgrim]

The Meaning of “Even 10 Times” in Amitabha’s 18th Vow

“Even 10 times” is not the minimum requirement to acquire rebirth

Amitabha’s 18th Vow is the most important among his 48 vows as a buddha. The Infinite Life Sutra expresses it as such:

If, when I attain Buddhahood, sentient beings in the lands of the ten directions who aspire to be born in my land and recite my name, even ten times, should they not be born there, may I not attain perfect Enlightenment. Excluded, however, are those who commit the five gravest offences and abuse the right Dharma.

This vow is generally called the “Vow of Rebirth by Ten Recitations.”  However, Master Shandao of the Tang dynasty, the de facto founder of the Pure Land school, called it the “Vow of Rebirth through Amitabha-Recitation.” What is the difference between the two?

In the former case, aspirants who take the Pure Land teaching and Amitabha-recitation as a self-powered practice for cultivating merit and virtues, may say, “I have recited Namo Amituofo 10 times; may I be reborn in the Land of Bliss after I die?”

Those aspirants pay attention to the number 10 and regard “10 times” as the requirement for rebirth into Amitabha’s Pure Land. But if they knew that Amitabha-recitation is, in fact, the other-powered practice of deliverance through the merits and virtues bestowed by Amitbaha, they would not interpret “10 times” in this way.

One who recites “Namo Amituofo” is replete with “10 times” for rebirth

Shakyamuni Buddha explains the meaning of “10 times” in the passage on rebirth for those in the lowest level of the lowest tier in the Contemplation Sutra. He tells us that, upon hearing “Namo Amituofo,” the dying person sincerely and continuously recites “Namo Amituofo” and is thus replete with “10 times.”

Master Shandao further explains this passage in his Commentary on the Contemplation Sutra:

By reciting the Buddha’s Name ten times, he is replete with ten aspirations, and ten practices. Why is it? “Namo” means taking refuge. It has the meaning of aspiration and dedication as well. “Amitabha Buddha” means his practice. Due to these meanings, [the practitioner] will certainly be reborn.

What is meant by “Amitabha Buddha means his practice?” It means the merits and virtues required for rebirth are bestowed on the reciter through Amitabha’s Name, as Amitabha Buddha practices for sentient beings and dedicates his merit to those who recite his Name.

So “10” is not a number, but means “replete,” “sufficient,” and “perfect.” By sincerely and continuously reciting “Namo Amituofo,” a reciter is given the Buddha’s perfect merits and virtues, which are more than sufficient for him to attain rebirth in Amitabha’s Pure Land. From this, it should be clear that the Pure Land Path is the teaching of Amitabha’s equal and unconditional deliverance. It is different from all other teachings in the Sacred Path of Buddhism, which emphasize conditional self-powered practices in staged cultivation.

Amitabha Buddha’s deliverance is proactive, equal, and unconditional

Amitabha’s 18th Vow begins with: “If, when I attain Buddhahood” and ends with: “Should they not be born there, may I not attain perfect Enlightenment.” It signifies that Amitabha ties his accomplishment of perfect enlightenment with his capacity to enable all Amitabha-reciters to attain rebirth.

Amitabha Buddha’s deliverance is proactive, and the Pure Land teaching is an “uninvited” Dharma, meaning Shakyamuni Buddha spoke the sutras on Amitabha’s unconditional deliverance without first being asked a question. This is an irruption by the transcendent presence of the buddhas into the human cosmos. The proactive approach demonstrates that bestowing true benefits on sentient beings through the Pure Land Dharma was the reason for Shakyamuni’s appearance in the world.

The word “even” in the 18th Vow highlights Amitabha’s awesome power and unconditional compassion. As interpreted by Master Shandao, “even 10 times” means reciting Amitabha’s Name for as long as a lifetime, or as short as 10 times, even once, down to one thought at the end of one’s life.

One thought means the dying person has a thought of reciting Amitabha’s Name but is unable to speak because of their physical condition. Even under such circumstances, he can be reborn as indicated in the 18th Vow.

The word “even” reflects Amitabha’s awesome vow power and compassion

In the Contemplation Sutra, Shakyamuni Buddha skilfully illustrates Amitabha’s 18th Vow and explains the meaning of “even 10 times” in the passage of rebirth for those in the lowest level of the lowest tier.

The Buddha says:

“When he is about to die, he may meet a good teacher, who consoles him in various ways, teaching him the wonderful Dharma and urging him to think of the Buddha in mind; but he is too tormented by pain to do so. The good teacher then advises him, ‘If you cannot concentrate on the Buddha, then you should recite instead, Namo Amituofo.’”

The Buddha understands that suffering beings are unable to think of the Buddha with a concentrated mind, so the Buddha recommends that they recite “Namo Amituofo,” which will naturally grant them the benefits of clearing away karmic offenses and attaining rebirth.

Actually, according to Amitabha’s 18th Vow, “even 10 times” is supposed to be thoughts in mind, not recitation by mouth. The Buddha deliberately urges the dying person to first concentrate on the Buddha mentally, then advises him to verbally recite the Buddha’s Name: “Namo Amituofo.”

Implications of the word “even” from the point of view of Amitabha’s deliverance

Even those who unknowingly recite Amitabha’s Name by mouth can be reborn, not to mention those who can think of Amitabha Buddha with a concentrated mind. Additionally, a dying person near the end of life can be reborn by reciting “Namo Amituofo” just a few times, not to mention those who can recite as many as they wish.

Similarly, even non-Buddhists without Bodhi Mind at the lowest level of the lowest tier can be reborn by reciting Namo Amituofo, not to mention Buddhists with the Bodhi Mind at the higher level of a higher tier. Lastly, even those who are heavy in karmic offenses can be reborn by reciting “Namo Amituofo,” not to mention those who have blessings, merits, and virtues from meditative and non-meditative practices.

To conclude, “even 10 times” is the correct mindset for practicing Amitabha-recitation to obtain rebirth in the Land of Bliss. It highlights that all sentient beings, without exception, can be reborn through recourse to Amitabha’s Fundamental Vow.

[stationpic01]

2018.11.23  Shandao Temple Station 台北捷運 板南線 善導寺站

[buddhisms-theory-of-happiness]

If not for the likes of Nagarjuna, Vasubandhu, T'an-luan, Daochuo, Shandao, Genshin, and Genkū from India, China, and Japan, Master Shinran would not have encountered the true teachings of Buddhism.

Just as a single break in a water pipe can prevent water from reaching its destination, if even one of these seven great masters had been missing, he would not have been saved. Therefore, he was deeply grateful for their teachings, and felt that he could never repay them enough.

—-More about BTH—-

[transgenderer]

@aurpiment said:

What about the little guys coming out of the Buddhist monk Kuya's mouth

great point i forgot about that!!!

while looking into this, i also found this painting

in both cases, the little metal buddhas on a stick and the little gold circles with buddha silhouettes, these physically represent the recitation of the nembutsu, reciting the name of amitaba to get into the pure land after death! it totally makes this tradition would need a way to represent speech when its like, *the* devotional act of your whole sect. anyway, both sources have tantalizing details that these arent one-offs but part of a whole artistic tradition:

The painting shares its iconography with one belonging to Ryūshōji Temple in Gifu Prefecture. Comparison with the Ryūshōji painting reveals that this painting originally would have included ten images of Amida, in keeping with the text of the sutra, instead of the present five. The painting may have been altered to fit a ritual space that was not as large as that for which it was originally intended.

Similar statues, all of the Kamakura period and Important Cultural Properties, may be found at Tsukinowa-dera (月輪寺)[4][5] in Kyoto, Jōdo-ji (浄土寺)[6][7] in Ehime Prefecture and Shōgon-ji (荘厳寺)[8][9] in Shiga Prefecture. There are a number of related images of Zendō (Shan-tao), with holes in the mouth thought to be for attaching now lost figures.[10][11]

one temple even has two of them!

Tsukinowa-dera or Gatsurin-ji (月輪寺) is a Buddhist temple near Mount Atago in Ukyō-ku, Kyoto, Japan. The temple was first founded in 781, it is associated with the Shugendō practices of Kūya and Hōnen. Its treasures include eight Heian period statues. Images of Amida Nyorai and Kūya chanting the nembutsu are amongst those designated Important Cultural Properties.[1][2]

BUT!!! i cant find ANY other kuya statue pictures with this property, and these are the only other shandao pictures with it i could find:

regardless, very cool! my only real gripe is that this is a bit too specialized for my purposes. these represent speech, but only a single speech act, and comparatively unabstractly by drawing a guy to represent someone saying his name

also

@fliegendekuhe said:

One thing I've seen a bit in old art (european only though, I don't know about other cultures) is having the painting and then putting the dialogue as a caption underneath, rather than within the image itself. I wonder how common that is as an approach?

this is very common i believe, there's ton of asian art where you just paint words along the top or side or whatever. boringly literal imo

so you will of course know about the speech bubble, an american invention for comics which has now reached global fixation as the go-to method for representing speech visually. you may also know about the speech scroll, independently developed in medieval europe and mesoamerica as a way to represent speech in art

(both of these are referred to as "speech scrolls" but actually i dont think theres strong evidence the maya ones literally represent scrolls? a similar symbol is used for breath in general. sometimes there are footprints drawn on the scroll to indicate progress or direction. anyway)

but the weird thing is, if you try to find other visual representations of speech in art (to be clear, i mean representing the speech itself, not poses and such that indicate a depicted person is speaking), you come up empty! i cant find anything on speech representation in chinese, indian, japanese, african art. just mesoamerican and european, and the modern speech bubble. which is weird, right? humans have existed forever, thought about the nature of language forever, thought about speech as a thing in itself, separated from a speaker, forever. but they dont draw it? or no one has bothered to study and share the ways they draw it?

[gleaningsinbuddhafields]

Jodo Shu: Three Minds and Four Modes of Practice

The 7th century Chinese Buddhist monk Shandao (pinyin: Shàndǎo, 善導, 613-681) is probably the single most influential monk in the entire Pure Land Buddhist tradition. Both Japanese and Chinese traditions claim him as a patriarch of their respective lineages. Shandao taught an interpretation of the Pure Land that was much less ambiguous and more accessible than earlier masters and popularized some…

[bluemallowz]

Clingy Boyfriend 

[justmiilk]

Wang He Di / Dylan Wang Lockscreens ☆彡

Credits: @justmiilk

~ I came up with the idea to start making edits thanks to @beautyandthebigboss , please check out her amazing gifs and lock screens. 💫 

[littletoska]

king of my heart: a daoming si & shancai playlist

And all at once, you are the one I have been waiting for King of my heart, body and soul

And all at once, you are all I want, I'll never let you go

Note: meteor garden 2018 has stolen my heart-- more specifically, daoming si & shancai have! I've always been a huge fan of the hana yori dango j-drama and also the Korean version ‘boys over flowers’ and i’m glad to say, this c-drama is living up to its predecessors and has made a place in my fangirl heart. i’m happy yet sad that this drama is coming to its end in a week or two. it’s been a fun, exciting, and emotional roller coaster ride for sure. but until the ending of said drama, here’s a playlist of all the songs that remind me of this couple and their relationship. hope you enjoy and feel free to recommend songs to add to this playlist!

[theyellow--submarine]

[demonslayedher]

My research: The monk Ippen arrived and started sharing his teachings about Pure Land Buddhism and the Nembutsu prayer. He was influenced by Tang Dynasty monk Shandao's teaching on the white path--

Me: "Shiroi Michi" like "Shiroi michi wo yuku," a lyric in LiSA's new song, "Akeboshi!" Expand on this teaching, please?

My research: You know what? Fine. Let's go there. This is a metaphor for people trying to reach the Pure Land. The idea is also called "Nigabyakudo" (two shores, white path), represented by a sea of flames to the south which represents anger and hate, and a sea of water to the north which represents desire, and a thin, straight white path between them stretching west.

Me: Oh! Like that mural at Eikando Temple!

My research: Yes, very good! You could think of this "shiroi michi" as "the straight and narrow."

Me: I want to look back at all the lyrics now with this interpretation in mind.

My research: Or you could stay focused, maybe even use your interest in the character of Himejima Gyomei to ask more questions about the widespread cultural impact of the Nembutsu prayer, as that was Ippen's thing, so much so that he was the founder of the Jishu Sect that taught--

Me: That train was probably heading west, you know. But the use of flames and water as representative of sins and the suffering they cause makes me sad because of all the imagery of lining Tanjiro and Rengoku-san up side by side in the new OP--

My research: Okay, stop now.

[theamericanhui]

Xiangji Temple 2/12/2022 Part 1

Xiangji Temple (simplified Chinese: 香积寺; traditional Chinese: 香積寺; pinyin: Xiāngjī Sì) is a Buddhist temple located in Chang'an District of Xi'an, Shaanxi. The temple is regarded as the cradle of Pure Land Buddhism.  In 681, during the reign of Emperor Gaozong of Tang dynasty (618–907), master Shandao, the founder of Pure Land Buddhism, died. To commemorate Shandao, his disciple Huaiyun (怀恽) established the temple, which became the first temple of Pure Land Buddhism.

-----------------------------

I live only about 5 minutes drive from Xiangji Temple and it was the perfect day to go and snap some shots. Great stuff.

[richard-st-clair]

The Parable of the White Path

with Commentary

by Master Shan-tao

And to all those who wish to be reborn in the Pure Land, I now tell a parable for the sake of those who would practice the True Way, as a protection for their faith and a defense against the danger of heretical views. What is it? It is like a man who desires to travel a hundred thousand 'li' to the West. Suddenly in the midst of his route he sees two rivers. One is a river of fire stretching South. The other is a river of water stretching North. Each of the two rivers is a hundred steps across and unfathomably deep. They stretch without end to the North and South. Right between the fire and water, however, is a white path barely four or five inches wide. Spanning the East and West banks, it is one hundred steps long. The waves of water surge and splash against the path on one side while the flames of fire scorch it on the other. Ceaselessly, the fire and water come and go. Parable: The man is out in the middle of a wasteland and none of his kind are to be seen. A horde of vicious ruffians and wild beasts see him there alone, and vie with one another in rushing to kill him. Fearing death he runs straightway to the West, and then sees these great rivers. Praying, he says to himself: "To the North and South I see no end to these rivers. Between them I see a white path, which is extremely narrow. Although the two banks are not far apart, how am I to traverse from one to the other? Doubtless today I shall surely die. If I seek to turn back, the horde of vicious ruffians and wild beasts will come at me. If I run to the North or South, evil beasts and poisonous vermin will race toward me. If I seek to make my way to the West, I fear that I may fall into these rivers."

Thereupon he is seized with an inexpressible terror. He thinks to himself: "Turn back now and I die. Stay and I die. Go forward and I die. Since death must be faced in any case, I would rather follow this path before me and go ahead. With this path I can surely make it across." Just as he thinks this, he hears someone from the east bank call out and encourage him: "Friend, just follow this path resolutely and there will be no danger of death. To stay here is to die." And on the west bank. there is someone calling out, "Come straight ahead, single-mindedly and with fixed purpose. I can protect you. Never fear falling into the fire or water!"

At the urging of the one and the calling of the other, the man straightens himself up in body and mind and resolves without any lingering doubts or hesitations. Hardly has he gone a step or two when from the east bank the horde of vicious ruffians calls out to him: "Friend, come back! That way is perilous and you will never get across. Without a doubt you are bound to die. None of us means to harm you." Though he hears them calling, the man still does not look back but single-mindedly and straightway proceeds on the path. In no time he is at the west bank, far from all troubles forever. He is greeted by his good friend and there is no end of joy. Commentary:

That is the parable and this is the meaning of it: what we speak of as the "east bank" is comparable to this world, a house in flames. What we speak of as the "west bank" is symbolic of the precious land of highest bliss. The ruffians, wild beasts, and seeming friends are comparable to the Six Sense Organs, Six Consciousnesses, Six Dusts, Five Components, and Four Elements [that constitute the "self"].

The lonely wasteland is the following of bad companions and not meeting with those who are truly good and wise. The two rivers of fire and water are comparable to human greed and affection, like water, and anger and hatred, like fire. The white path in the center, four or five inches wide, is comparable to the pure aspiration for rebirth in the Pure Land which arises in the midst of the passions of greed and anger. Greed and anger are powerful, and thus are likened to fire and water; the good mind is infinitesimal, and thus is likened to a white path [of a few inches in width].

The waves inundating the path are comparable to the constant arising of affectionate thoughts in the mind which stain and pollute the good mind. And the flames which scorch the path are comparable to thoughts of anger and hatred which burn up the treasures of dharma and virtue.

The man proceeding on the path toward the West is comparable to one who directs all of his actions and practices toward the West[ern Paradise]. The hearing of voices from the East bank encouraging and exhorting him to pursue the path straight to the West, is like Shakyamuni Buddha, who has already disappeared from the sight of men but whose teachings may still be pursued and are therefore likened to "voices." The calling out of the ruffians after he has taken a few steps is comparable to those of different teachings and practices and of evil views who wantonly spread their ideas to lead people astray and create disturbances, thus falling themselves into sin and losing their way.

To speak of someone calling from the West bank is comparable to the vow of Amitabha. Reaching the West bank, being greeted by the good friend and rejoicing there, is comparable to all those beings sunk long in the sea of birth and death, floundering and caught in their own delusions, without any means of deliverance, who accept Shakyamuni's testament directing them to the West and Amitabha's compassionate call, and obeying trustfully the will of the two Buddhas while paying no heed to the rivers of fire and water, with devout concentration mount the road of Amitabha's promised power and when life is o'er attain the other Land, where they meet the Buddha and know unending bliss.

[From Taisho daizokyo, XXXVII, 272-3] selected from William Theodore de Bary, The Buddhist Tradition in India, China and Japan, Vintage, Random House, NY: 1972. ISBN: 0-394-71696-5, pp. 204-207 

[buddhisms-theory-of-happiness]

If not for the likes of Nagarjuna, Vasubandhu, T'an-luan, Daochuo, Shandao, Genshin, and Genkū from India, China, and Japan, Master Shinran would not have encountered the true teachings of Buddhism.

Just as a single break in a water pipe can prevent water from reaching its destination, if even one of these seven great masters had been missing, he would not have been saved. Therefore, he was deeply grateful for their teachings, and felt that he could never repay them enough.

[bzckpackersinnz]

Dans le dernier parc où on est allé, on a aperçu un groupe de jeunes qui prenaient leur cours de guitare. J’ai trouvé ça génial, en plein parc et à cette heure ci. 

La dernière chose qu’on a vu c’est ce magnifique temple, le Shandao Temple. Tellement haut, tellement impressionnant (je suis impressionnée par un peu tout et n’importe quoi en ce moment haha)