Ever since tourism to Thailand started to take off in the 1960s, foreigners have been coming to Thai monasteries to study Buddhism and master the art of meditation. Meditation is a fantastic self-improvement tool and those who have mastered it swear by it. Wat Sri Boen-Ruang – This temple outside of Chiang Mai has received positive feedback for their one-month meditation retreat. International Buddhism Center, Prathat Doi Suthep – This famous retreat gets high marks for its setting, which is within the confines of the famous Doi Suthep temple at the top of Suthep Mountain overlooking the city of Chiang Mai. Thailand Meditation Center Phuket – A pricey, upscale option for those who want more comfort and fewer restrictions than a what a traditional temple stay offers. Wikipedia says that it doesn't have anything that exactly matches "category:pure_land_buddhism". Rennyo, and check out Rennyo on Wikipedia, Youtube, Google News, Google Books, and Twitter on Digplanet. Rennyo (e“®a¦‚?) (1415a€“1499) was the 8th Monshu, or head-priest, of the Honganji Temple of the JA?do ShinshA« sect of Buddhism, and descendant of founder Shinran.
Rennyo is venerated along with Shinran, and liturgical reforms he implemented are still in use today in Jodo Shinshu temples. Born as Hoteimaru (a??e?‹a??), later Kenju (a…?a??), Rennyo was the son of the 7th abbot or monshu of the Hongan-ji Temple, ZonnyA? (a­?a¦‚, 1396a€“1457). Following his installation as 8th head priest at Hongan-ji in 1457, Rennyo focused his efforts in proselytizing in A?mi Province, an area dominated by the BukkA?-ji and Kinshoku-ji branches of ShinshA«.
Soon Rennyo's influence spread into Mikawa Province, an area traditionally dominated by the Senju-ji branch of ShinshA«. In any case, the Hongan-ji was almost entirely destroyed before armed men from the Takada congregation were able to chase away the attackers. When pondering where to rebuild Hongan-ji, Rennyo made a pivotal move and decided to build it as far away from the influence of Mt. When Rennyo did visit congregations, he would often sit among the congregation rather than on the raised dais, earning him further respect.
Meanwhile, Rennyo sought to curb some of the more egregious behavior of Shinshu followers in order to improve their standing in the larger Buddhist community. Once established Yoshizaki, known today as Yoshizaki GobA? (a?‰a?Za??a?S?, "Yoshizaki Hermitage"), flourished and adherents from surrounding provinces came to hear Rennyo speak. However, as Rennyo drew more followers, including lower-ranking samurai, he became embroiled in a power-struggle in Kaga Province between two brothers of the Togashi family.
During this time, Rennyo established a new form of liturgy (gongyA?), incorporating elements that would eventually become the core of Honganji JA?do ShinshA« Buddhism.
The Ryogemon is still recited in modern-day Shinshu liturgy as a summation of Jodo Shinshu beliefs. Rennyo frequently used the term anjin (a®‰a???, "peace of mind") alongside the term shinjin (a??a???, "true-entrusting") that Shinran used. Rennyo de-emphasized the prohibition against veneration of Shinto kami, and taught they were manifestations of the Buddhas and Bodhisattvas in keeping with medieval Japanese viewpoints.
Rennyo emphasized the notion of "gratitude", such that every invocation of the nembutsu after the first one expressed gratitude at being assured rebirth in the Pure Land of Amitabha Buddha. As part of Rennyo's reforms, he elevated the status of Shinran's hymn, the ShA?shinge (?­?a??a???, "Hymn of the True Faith"), which was originally printed in Shinran's magnum opus, the Kyogyoshinsho.
Further, Rennyo Shonin was the author of several works relating to JA?do ShinshA« doctrine. Rennyo's disciples also recorded things he said in a collection called the Goichidai Kikigaku (a??a?€a»?e??e?z?›??, "A Record of Things Heard"), which provides later followers with some insight into his personality and beliefs. Such was Rennyo's importance in reviving Shinran's teachings that he is revered by devotees as the 'second founder' of the JA?do ShinshA« tradition.
Rennyo is credited with bringing Jodo Shinshu teachings to a wider audience through proselytization, and also through his letters, which provided accessible, clear explanations of Shinshu doctrine in comparison to Shinran's writings which used Classical Chinese.[4] Rennyo articulated and clarified Shinran's teachings, provided a simple code of conduct, and reformed the temple hierarchy and liturgy. At the same time, however, there is ongoing debate amongst sectarian scholars as to whether Rennyo's legacy was good for the JA?do ShinshA« or not. Further, Jodo Shinshu sects that remained independent of the Honganji, such as the Senju-ji sect, do not recognize Rennyo's reforms and innovations.


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Please register to participate in our discussions with 1.5 million other members - it's free and quick! It's not always easy to not use the Leo ego to use one of the 'gifts' many Leo's are born with. Brie Loskota, the Executive Director of the Center for Religion and Civic Culture (CRCC) at the University of Southern California has been a member of The Guibord Center's Advisory Council for the past few years. The sheer number of quality courses that have developed over the years make the country both a practical and rewarding choice for learning this ancient  art. Being able to clear your mind through meditation for just a few minutes each day leads to increased concentration, improved memory, lower stress and spurts of creativity. Sure, its possible to get meditation training in your home country. Jodo Shinshu Buddhists often referred to as the restorer of the sect (ChA«kA? no so (a?­e??a?®c?–?) in Japanese). At the age of 18 his father had fathered a son out of wedlock with a servant whose name is unknown. Due to timely support from the Katada congregation, Rennyo was able to expand the Honganji's presence.
He did this by making many appearances in these areas and presenting groups with his own commentaries on Shinran's works.
Hiei as possible, by rebuilding the Hongan-ji in Echizen Province (present-day Fukui Prefecture), at a village called Yoshizaki (a?‰a?Z). The congregation became so big that along the way to the new Hongan-ji there were hundreds of lodges set up and run by ShinshA« priests to lodge the travelers.
These followers, who banded together to form the IkkA?-ikki movement, sided with Togashi Masachika in 1473, though they eventually turned on him by 1488. He also rewrote many Buddhist texts into kana, the simple, phonetic Japanese characters, making the texts more accessible for the common person.
We rejoice in knowing that our birth in the Pure Land is assured and our salvation established from the moment we rely [on the Buddha] with even a single nembutsu (ichinen), and that whenever we utter the Buddha's name thereafter it is an expression of gratitude and indebtedness to him.
His most influential work is his collection of letters to various Shinshu monto (lay groups), popularly known as GobunshA? (a???–‡c« ?, "Compositions") in the Nishi Hongan-ji tradition, and Ofumi (a???–‡?, "Compositions") in the Higashi Hongan-ji tradition. For example, Rennyo's image is typically venerated in Jodo Shinshu shrines to the left of Amitabha Buddha (while Shinran is usually enshrined to the right). On the one hand Rennyo gave the disorganized ShinshA« movement a coherent structure, translated Shinran's teachings into simpler language, and developed a common liturgy. It leads to the title in accordance with the Wikipedia naming conventions for capitalisation, or it leads to a title that is associated in some way with the conventional capitalisation of this redirect title. Kapstein specializes in the history of Buddhist philosophy in India and Tibet, as well as in the cultural history of Tibetan Buddhism more generally.
I'll take the love of a furry little superior being even though that love is on their terms, not mine.
Joseph Prabhu, Cal State University Los Angeles (CSULA) Professor of Philosophy and Religion, Trustee for the Council for a Parliament of the World's Religions (CPWR) and co-Chair of the Southern California Committee for a Parliament of the World's Religions (SSCPWR), has joined The Guibord Center's Advisory Council. Prabhu brings years of academic work and knowledge to the Center having lectured or taught at more than 50 universities across the globe from India to Germany including Harvard University, UC Berkeley and Boston University.
In her capacity as executive director of CRCC, she oversees the Center's strategic planning, media presence and relations with foundations and government agencies. Loskota is co-founder and special adviser to CRCC's American Muslim Civic Leadership Institute and has served on the executive committees of the Passing the Mantle Clergy and Lay Leadership Institute. Being that Zonnyo was of a much higher rank and stature in society, Rennyo's mother was sent away when he was only 6 years old. These congregations in Omi Province were frequently composed of artisan-class followers, who were able to provide crucial funds and protection.[1][2] During his early ministry Rennyo would frequently distribute religious texts to congregations as well as inscriptions of the nembutsu (recitation of Amitabha Buddha's name).
Hiei threatened to attack again and he fled again until he took refuge under Miidera, a powerful rival temple to Mt. This was a remote area conveniently located near a coastal route, with a number of Jodo Shinshu congregations from other sects already present.


Rennyo had secured such status in the JA?do ShinshA« ranks that he had to begin issuing pastoral letters (or, ofumi) in place of appearances to congregations. In 1496, Rennyo sought solitude and retired to a rural area at the mouth of the Yodo River, where he built a small hermitage. We gratefully acknowledge that for us to hear and understand this truth we are indebted to our founder and master [Shinran] for appearing in the world and to successive generations of religious teachers in our tradition for their profound encouragement. These letters have the status of scriptural texts and are traditionally used in Shinshu daily liturgy; the most well-known letter is the Hakkotsu no Sho (c™?e??a?®?›??, "Letter on White Ashes") which is a reflection on the impermanence of life and the importance of relying on Amida Buddha's Vow. On the other hand, the process of institutionalization which Rennyo accelerated arguably damaged ShinshA«'s egalitarian origins and led to a disjunction between priest-scholars and lay-devotees contrary to Shinran's intention.
A respected author, scholar and peace activist, his interests span from metaphysics and ethics to comparative religion and social and political theory. She has spoken and written on topics such as interfaith engagement, faith-based human services and religious identity among post-Boomers, appearing in publications such as The Huffington Post, the Wire, and the Brookings Institute. During the conflict of the Onin War and the subsequent warfare that spread throughout Japan, Rennyo was able to unite most of the disparate factions of the Jodo Shinshu sect under the Honganji, reform existing liturgy and practices, and broaden support among different classes of society. Hiei sent a band of sA?hei (warrior monks) to the Hongan-ji and destroyed most of the temple complex. Rennyo initially proselytized to these congregations in the form of speaking tours, but eventually shifted toward pastoral letters. Furthermore, Rennyo introduced certain doctrinal elements of the rival Seizan JA?do ShA« tradition into the ShinshA«, and tolerated Shinto kami belief to a greater extent than Shinran. Does one feel a need to tell me that there are no cat spirits, or no spirits whatsoever as there is no definitive, empirical, logical evidence that the cat ever existed in 'reality'?
Loskota is now bringing her extensive expertise over to The Guibord Center's Board of Directors. Through Rennyo's efforts, Jodo Shinshu grew to become the largest, most influential Buddhist sect in Japan.
Contemporary documents about Rennyo's life and his hermitage were thus the first to refer to this place by the name Osaka. Ultimately though, such debates are moot, as without Rennyo's efforts the ShinshA« would almost certainly have fragmented and been absorbed by other sects. Rennyo's isolation did not last long, however; his hermitage grew quickly into a temple and surrounding temple town (jinaimachi) as devotees gathered to pay him homage and to hear his teachings. In turn, his step mother Nyoen attempted to have her own son Ogen (1433a€“1503) installed as the successor to the Honganji.
Hiei had significant interests in A?mi Province that included properties and businesses, and felt they needed to prevent JA?do ShinshA«'s growth before they felt the economic effects.
By the time of Rennyo's death three years later (in 1499), the complex had come to be known as the Ishiyama Hongan-ji, and was close to the final shape which would prove to be the greatest fortified temple in Japanese history. However, Rennyo's uncle, Nyojo (1402a€“1460), dismissed the idea and Rennyo ultimately succeeded as the 8th monshu.
However, due to the wealth of the congregations Rennyo had converted in the area, enough money was raised to bribe the Mt. Hiei and its monastic army.[1][2] He could not depend on any outside forces to protect his congregations. None of this stopped Rennyo's mission, as he continued to amass more converts in new areas such as Settsu Province and Yoshino Province. In 1469 he would make a trip to the KantA? region, where he found the Shinshu orders there open to his new and refreshing teachings.
Rennyo was very nervous during this period, for just when Hongan-ji was at the pinnacle of uniting the disbanded factions of Shinran, Mt.



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