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2 episodes with great sage
2 episodes with great sage
2 episodes with great sage
6 episodes with great sage
2 episodes with great sage
MALLORIE RODAKIG: https://www.instagram.com/mmmallorieX: https://x.com/mall0rieWEBSITE: https://www.mallorierodak.com/characters.htmlGo beyond the characters! Join us at Kawaii Kon 2025 for a delightful interview with the wonderful Mallorie Rodak, where we explore the activities that truly help her recharge and find balance. Mallorie is known for her roles as Frieren in "Frieren: Beyond Journey's End", the Great Sage from "That Time I Got Reincarnated as a Slime", and High Elfs from "Goblin Slayer" and "Mushoku Tensei".Discover her love for the fun and relaxing world of Hello Kitty Island on Nintendo Switch, her passion for the strategic fun of board games and puzzles, and her go-to comfort food for hosting: pizza! This is a chance to see the person behind the personality and learn how she finds joy outside of her work.Podcast Across Worlds (PAW) is a show of two individuals Lehua Superfina (host) and Mekel Kasanova (co-host) discussing topics related to anime and manga.LEHUA SUPERFINALinks | Lehua SuperfinaTikTok - https://www.tiktok.com/@LehuaSuperfinaTwitter - http://twitter.com/LehuaSuperfinaTwitch - http://twitch.tv/LehuaSuperfinaPatreon - https://www.patreon.com/SuperfinaMerch - https://teespring.com/stores/lehuasuperfinaMEKEL KASANOVATikTok - https://www.tiktok.com/@MekelKasanovaTwitter - http://twitter.com/MekelKasanovaInstagram - https://www.instagram.com/MekelKasanovaTwitch - http://twitch.tv/MekelKasanovaPodcast - https://podcasters.spotify.com/pod/show/thekasanovapodcastKEYWORDS: Mallorie Rodak,Frieren,Frieren Beyond Journey's End,That Time I Got Reincarnated as a Slime,Tensura,Great Sage,Raphael,Goblin Slayer,High Elf,Mushoku Tensei,Isekai,Anime,Voice Actor,Voice Acting,Voice Over,Behind the Voice,Kawaii Kon,Kawaii Kon 2025,Anime Convention#frieren #tensura #voiceactorinterviewAll clips of audio and video used in this work are used for entertainment or education purposes under the fair use clause found in sections 107 through 118 of the copyright law (title 17, U. S. Code). If you have any dispute please contact me.
The Great Sage does his morning constitutionals. Xainan feels the burn. Lumièra drinks ancient wine. Seir wears a mask. Hop Ching finally gets some visitors. And Xiaocheng spins a plate. This episode features Erika Ishii as Hop Ching! Content warnings: heights, flying, isolation, alcohol, food, complex relationships, death, death of loved ones, trauma, visions, nightmares, anxiety, and references to divine cannibalism. THE CHAOS PROTOCOL is Transplanar RPG's current main campaign that stars Valiant Dorian, Samm Star, and Cai K. as the players with Sea Thomas as the producer and Connie Chang as the Game Master. This podcast episode is edited by Connie Chang. Our original intro music is by Jonathan Charles. Want to catch up on the action fast? Need to cross reference name spellings, clues, or character descriptions? Check out our RECAP DOCUMENT! This written recap document includes one page summaries for every episode updated weekly, and a Character Reference Appendix for artists, cosplayers, and fans of all kinds to get the juicy details on Connie's NPCs. Go to bit.ly/ChaosRecap to learn more! The stream of this episode featured background art from Undying Corruption! Undying Corruption is a 400+ page D&D 5e and Pathfinder 2e adventure book that takes place in the fantastical country of Danguk, based on Korean mythology and published by Nine Heavens Press, a team of primarily Korean and Asian diasporic creators. Play as mudang: shamans who can exorcise restless spirits and commune with the gods themselves. Preorder Undying Corruption today at bit.ly/UndyingCorruption. Transplanar RPG is sponsored by ExplainTrade, a negotiation skills training consultancy that wants you to pledge to Transplanar's Patreon for a patron-only aftershow, early podcast episodes, GM notes, and even the chance for your OC to cameo in our show. Arc Two is proudly sponsored by HeroForge, a free online character design application that lets you make and order your very own custom TTRPG minis! Their character creation tools are rich and deep, with facial customization, spell effects, hundreds of clothing options, and nigh-infinite color choices. To see their tools in action, check out this mini of Nova's very own Hand of Fate. For Arc Two, we're playing City of Mist by Son of Oak Game Studio! City of Mist is a neo-noir urban fantasy mystery TTRPG about ordinary people with legendary powers, centered on character-driven action, cinematic moments, and richly emotional themes. Use TRANSPLANAR at checkout for 10% off! Finally, special thanks to our Hands of Fate and Precepts: Firestar, Taylor, Jordan, Derryk Davidson, Phil, Mark J., Astrid, Spencer, Lyle and Peanut, Rose, Alex, The Bow System, Cassidy, Charles, Cora Eckert, Esme, Katie, Z, Tiffany, Jade, Kevin O., Faebelle, AshRex, Kes, Emma, Finn, Isabel, Seth, Robert, @brownestnerd, Summer, and Azra.
In this episode, we'll take a look at the early life of Confucius and his service to the State of Lu. We'll also look at a few stories from his life, including the legend of when Confucius met Laozi. The Great Sage's reflections on the ideal ruler will also be examined, and the values he stood for that comprised the core of Confucian ideology. Learn more about your ad choices. Visit megaphone.fm/adchoices
In this episode, we'll take a look at the early life of Confucius and his service to the State of Lu. We'll also look at a few stories from his life, including the legend of when Confucius met Laozi. The Great Sage's reflections on the ideal ruler will also be examined, and the values he stood for that comprised the core of Confucian ideology. Learn more about your ad choices. Visit megaphone.fm/adchoices
In this episode, we'll take a look at the early life of Confucius and his service to the State of Lu. We'll also look at a few stories from his life, including the legend of when Confucius met Laozi. The Great Sage's reflections on the ideal ruler will also be examined, and the values he stood for that comprised the core of Confucian ideology. Learn more about your ad choices. Visit megaphone.fm/adchoices
In this episode, we'll take a look at the early life of Confucius and his service to the State of Lu. We'll also look at a few stories from his life, including the legend of when Confucius met Laozi. The Great Sage's reflections on the ideal ruler will also be examined, and the values he stood for that comprised the core of Confucian ideology. Learn more about your ad choices. Visit megaphone.fm/adchoices
In this enlightening episode, we journey back in time to explore the life and wisdom of one of the most revered Jewish legal authorities of the 20th century: Rabbi Moshe Feinstein. We delve into the remarkable journey of this Torah giant, from his early years in Russia to his influence on Jewish law across the world.Rabbi Moshe Feinstein, known for his brilliant legal mind and deep devotion to Halachah (Jewish law), left an indelible mark on the Jewish community. Discover how his scholarship and rulings shaped the modern Jewish landscape, addressing intricate issues of our time with precision and compassion.Join us as we uncover the life, work, and unparalleled contributions of Rabbi Moshe Feinstein, allowing you to gain a deeper understanding of the man behind the decisions that continue to guide Jewish practice today. Whether you're well-versed in halachic discourse or just beginning your journey, this episode promises to be a fascinating exploration of a true gadol's legacy.gedolimstories@gmail.com
Asymmetrical.Of necessity it is —But need not stay so.* * *Welcome back to UnMind, the podcast in which we tap into Design Thinking to inform our approach to Zen practice and daily life in modern times, especially in America. After the last series posted at midsummer last year — five episodes in which we summarized thirty-two prior segments on the intersection of Design Thinking and Zen — we decided to take a much-needed hiatus to reconsider the overall direction of the podcast itself. The prior three segments on the Three Treasures of Buddhism — Buddha, Dharma, and Sangha — were the inaugural series of the reboot, examining what we would refer to as their “design intent.” That is, how “Buddha practice,” interpreted primarily as time in meditation, is designed; what effect it is intended to have; and the same analysis applied to Dharma and Sangha. These ancient concepts are subject to misunderstanding in a culture underpinned by Judaic and Christian memes. I chose to approach them from a “form follows function” perspective, an established meme in Design circles. An evolutionary biologist tells me this is reversed in biology: function follows form, sans Designer.In the next series of segments we will take up various pairs of associated concepts to likewise hopefully shed some light on the connections between them that I glean from both Zen and Design angles. With this week's installment we will examine the most dispositive and determinative — and often fraught — relationships within the professional field of Design as well as that of formal Zen training, those you enjoy with your mentors. AKA the teacher-student/student-teacher relationship.In “Follow the Meander – An Indirect Route to a More Creative Life,” by Keisei Andrew Dietz, a long-time member of Atlanta Soto Zen Center (ASZC) who is a creativity and branding consultant as well as an excellent writer, he relates that following a long and feckless interview of my teacher, Matsuoka Roshi, by an FBI interrogator, the Enemy Alien Board of WWII in 1944 concludes by recommending:The Board particularly wants to point out to the Department that in their opinion this subject is a dangerous alien enemy.In the years leading up to the declaration of war with Japan, incoming Zen priests were suspected of being spies, as was eventually the entire Japanese population, which led to their infamous internment. When you read the text of the interview, especially if you knew Sensei, you can see that he was just honestly answering loaded questions by questioning why he would do any such thing as the interrogation suggested, such as going to Mexico, if such an order came from Japan. Why would he? That the interrogator concluded that Sensei posed a threat is truly laughable. His intent in coming to America was entirely altruistic, bringing the compassionate teachings of Zen and its practical method of meditation, zazen, to the people of his adopted country. The FBI agent did not understand that Sensei was, indeed, a “dangerous alien enemy,” but on a whole ‘nother level. His mission to America was indeed dangerous, in that it was intended to inculcate — in those Americans who became his students — an independence of thought, combined with an interdependence of action, that is truly subversive to any governmental effort to propagandize, or brainwash, its citizens. Political or ideological systems require dependent thought and codependent action on the part of their subscribers to be effective. Thus, introducing Zen to any society is the most subversive thing you can do. But no harm no foul. Sensei harbored no ill will. Zen's subversive influence has little to do directly with the social dimension, other than as a side-effect, but instead operates on the personal level. The nesting spheres model puts this in context (see diagram). Matsuoka Roshi would often say, “The Zen person has no trouble following the sidewalks.” In other words, it is not necessary to be nonconformists on the social level, e.g. fomenting a political movement as such, because Zen practitioners constitute such radical anomalies on the personal level. The propagation of Zen in America is taking place on a near-subliminal level, like the innovative selling of Tupperware through invitational parties in peoples' homes, instead of through retail stores. Zen followers do not usually make a public display of their practice, and its values do not provide a basis on which we would mount a campaign to reform society in our image. The real revolution begins at home, remaining virtually undetectable on the surface. True independence is as alien to conventional society as you can get. After all, society itself is subject to the three cardinal marks of Buddhism's dukkha: impermanence, imperfection, and insubstantiality. Further, any society's intentional evolution is exacerbated by human venality, as we witness on a daily basis here in the USA and all over the globe. Zen's embrace of this kind of humility is illustrated in the closing lines of an ancient Ch'an poem, Hokyo Zammai—Precious Mirror Samadhi, by Tozan Ryokai, founder of Soto Zen in 9th century China:Ministers serve their lords; children obey their parentsNot obeying is not filial; failure to serve is no helpWith practice hidden, function secretly like a fool like an idiotJust to continue in this way is called the host within the hostVery Confucian, the take on serving and obeying in the first two lines, but this does not amount to an unthinking endorsement of mindless conformity. “Fool” here is akin to “God's fool,” which does not constitute a pejorative but indicates the highest praise. The term “idiot” in the modern idiom denotes “a person of low intelligence,” an “ignorant person,” or simple, abject stupidity. But the Greek root term stresses the “private person,” the aspect of simply being a layperson. The “host within the host” is the most intimate sphere of conscious awareness, being the person within the person, having little to do with any social interaction. Both can be true at the same time, as in “inner person vs. outer person.”In Andrew's estimable book, which lays out his recommended nonlinear approach to the creative life, he emphasizes the importance of finding and appreciating one's mentors. After noting that he considers himself a “subversive in training,” he quotes my latest online Dharma Byte of that time (https://storder.org/dharma-bytes/), in which I wrote about Zen and revolution:Zen is countercultural. The main social or political issue with Zen practice, fully understood, is that it leads to true independence. Not only of thinking, but even of motive. The personal revolution that zazen can bring about can also knock the supports out from under our unthinking obedience to the dictates of the culture.“Follow the meander.” Highly recommended, both the book and the process. Admittedly it is a bit odd to be quoting another writer quoting myself. But Keisei is here treating me as a mentor, his mentor, one of several he mentions in the book. His sweeping account of the meandering role of mentors includes some interesting factoids about R. Buckminster Fuller, and my encounters with the great man, including one that a fellow Institute of Design student, studying photography under the direction of Harry Callahan and Aaron Siskind — two of my erstwhile and estimable mentors — captured on film (see photo).Andrew notes the starburst clock apparently emanating from my skull while talking with Bucky, an intentional capture by my photographer friend, Steve Hale. Bucky always had this effect of blowing the minds of his audience, and still does. Search and find his recorded monologs in the cloud to see for yourself. In training, in both Design and Zen, your relationships to your mentors become all-important, shaping your views of the profession, as well as the practice and meaning of Zen and meditation, respectively. Of course, there are many other fields in which this holds true, basically for any apprentice mode of training with a journeyman or master of the trade. But in Zen, mentors are regarded as familial-level relations of some degree of intimacy, such as “dharma-father” or -mother, -sister, -brother, -grandfather, -uncle, et cetera. Shakyamuni himself was said to regard others as his “children,” and not in a condescending way, and would often refer to his followers as “good sons,” if we are to believe the written record. But Buddha was also known for not suffering fools gladly — “fool” being defined as “a person who acts unwisely or imprudently” or “a silly person” — in contrast to the “fool” in the great Zen poem above, where it connotes “a person devoted to a particular activity,” in this case, the secret practice of Zen. This point was illustrated several times in Buddhism's early history, when upon one occasion — ostensibly the last major teaching that Buddha gave, now referred to as the Lotus Sutra — he was told that certain pundits had come to debate. He is said to have said something like, “They are free to go.” Even Buddha realized that he would not reach everyone with his message, and as Matsuoka Roshi would often say, “Zen is not up for debate.” Buddha also explained — when asked by his devout followers why it was that some people did not show him the respect they thought he deserved — that these recalcitrant seekers had been his students in past lives, and that he had treated them badly, and so they were unwilling to follow him in this lifetime. Master Dogen likewise admonishes senior monks not to treat juniors unfairly, a more modern variation on this same theme, from 13th Century Japan. Perhaps the most neutral comment Buddha is said to have made on the teacher-student relationship arose from a confrontation he had with a young man he met on the road. This wannabe monk pressed the Great Sage to answer the “Ten Cosmic Questions,” as they were known — such as how it all began, how it will all end — et cetera. But Buddha demurred, explaining that these questions were really beside the point, irrelevant as well as hopelessly speculative, and bore no relation to the problem at hand, that of the suffering prevalent in this life. The young man insisted that unless the Buddha answered these questions, he, the young man, could not consider him, the Buddha, to be his teacher. Buddha responded with a clarification that should be the hallmark of all mentoring relationships. He told the earnest but misguided youth that he, the young man, was under no obligation to be his student; and he, Buddha, was under no obligation to be his teacher. This resonates with a contemporary teaching from Fritz Perls, the founder of Gestalt therapy, expressed in the so-called “Gestalt Prayer”: I do my thing and you do your thing. I am not in this world to live up to your expectations, and you are not in this world to live up to mine.I witnessed one memorable example of such an exchange in person, while pursuing my undergraduate degree at the Institute of Design at Illinois Tech. One of my most influential design mentors, the independent thinker, designer and education innovator, Ken Isaacs, had been invited to lead a special class, on the industrial design side of the program. As I was on the graphic design side, I had to jump through some hoops in order to be able to cross over and take his class. But I was determined to do so, knowing some of Ken's history, and having read a cover story in Life Magazine on his work, specifically the “Knowledge Box” that he later installed at ID+IIT (see photo). My persistence had the side effect of opening up the ID curriculum for future students to custom design their curriculum across disciplines and moving away from specialization, and so turned out to be worth the hassle, on both personal and social levels. In the eclectic class, which was held in a small auditorium in the basement of Crown Hall, the famous steel-and-glass architectural innovation by Ludwig Mies van der Rohe (see photo), Ken put us through a series of mind-bending exercises he called “set-breakers.” Meaning not only thinking out of the box, but within the box, over and above and beyond the box, redefining and redesigning the box itself, so to speak. The first assignment was to “Translate yourself into terms other than verbal and present them to the class.” The second was to translate someone you knew in the class into terms other than verbal, and present that. As you might imagine, this led to considerable introspection on the personal level, and presenting a fellow student, a serious aspiring artist and my closest friend, led to some upheaval in our student-student relationship. But back to the teacher-student thing.Another student in the class, with whom I had become close, and will refer to as JJ, was the son of a colonel in the army, if memory serves. In that familiar groove of rebellion against strong parental influence, he was a sincere and decent folk-singer and guitar-player who had hitchhiked from the far West to attend ID. With the long, unruly hair to finish the portrait. His attitude was also unruly, leading him to frequently and repeatedly interrupt Ken's penetrating lectures and commentaries, with well-meaning but somewhat snarky comments of a critical nature. This he saw as his duty to truth, and speaking it to power, I assume. Finally one day, about midway through the term, Ken stopped abruptly in mid-sentence with one of JJ's remarks, and walked gracefully over to where he sat, standing in front of him. He leaned down face-to-face with his arms on the back of JJ's front-row auditorium chair and said, very quietly and sympathetically, that he could try to address all of JJ's problems directly, and would probably be able to help him out with them. But in order to do that, it would consume all of his time and — indicating the rest of us with a sweep of his head — he would have to turn his back on all the other students in the room. And that, unfortunately, he could not in good conscience do that. So he said I have no choice but to ask you to leave. Talking with JJ later, it was apparent that he had learned his lesson, a painful one, but too late.In the next segment we will continue this discussion of the all-important mentoring relationship of teachers to students, and that of students to teachers, pivoting to the asymmetrical relationship in Zen training. * * *Elliston Roshi is guiding teacher of the Atlanta Soto Zen Center and abbot of the Silent Thunder Order. He is also a gallery-represented fine artist expressing his Zen through visual poetry, or “music to the eyes.”UnMind is a production of the Atlanta Soto Zen Center in Atlanta, Georgia and the Silent Thunder Order. You can support these teachings by PayPal to donate@STorder.org. Gassho.Producer: Shinjin Larry Little
Short story on Veda Vyasa - The sage who compiled the vedas Reference: https://www.hinduamerican.org/blog/veda-vyasa-the-sage-who-compiled-the-vedas --- Send in a voice message: https://podcasters.spotify.com/pod/show/creativesharmila3/message Support this podcast: https://podcasters.spotify.com/pod/show/creativesharmila3/support
A short interesting story i came across about the famous sage. Reference: https://www.dlshq.org/saints/sage-yajnavalkya/ --- Send in a voice message: https://podcasters.spotify.com/pod/show/creativesharmila3/message Support this podcast: https://podcasters.spotify.com/pod/show/creativesharmila3/support
01/08/2023, Tenshin Reb Anderson, dharma talk at Green Gulch Farm. Intimate transmission, the one who is not busy, and taking care of brooms and other tools.
Story Time - The Young KangXi Emperor and The Great Sage (Own Your Ownself First)
An acolyte of the Great Sage is on a mission of discovery. Will he find answers or only more questions? And what is the deal with Cletus? Perhaps we will find out in this episode of Defenders of the Vale! https://dotvpodcast.com/ https://www.twitch.tv/dotvpodcast Facebook and Twitter: @dotvpodcast Email: dotvpodcast@gmail.com WE LOVE YOU!!!!!!
Today on the podcast we're getting a little bit controversial lol. I'm sharing with you my thoughts about the great debate that was started A few years ago specifically about sage and Palo Santo. I'm also sharing with you how to be ethically and morally aware when buying tools and products for your spiritual journey. --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app --- Send in a voice message: https://anchor.fm/monae-kiyanna/message
Beautiful story with the great sage Reb Avrohom Abishel from Frankfurt about the sanctity of a promise and the meaning of ככל היוצא מפיו יעשה
Hidden within every hardship and difficulty are innumerable spiritual bounties. Once this reality is recognized, a believer will be able to successfully navigate even the most difficult ordeals. As the first book of the Wisdom of Hakim al-Ummah series, this brief anthology unveils many of the secrets that are concealed in some of the greatest struggles of life. Collected from the works of the Great Sage of the Ummah, Mawlana Muhammad Ashraf Ali Thanwi and other great scholars, readers are sure to benefit from a complete change in perspective that will, insha Allah, allow them to face the most challenging moments of their lives.
Hidden within every hardship and difficulty are innumerable spiritual bounties. Once this reality is recognized, a believer will be able to successfully navigate even the most difficult ordeals. As the first book of the Wisdom of Hakim al-Ummah series, this brief anthology unveils many of the secrets that are concealed in some of the greatest struggles of life. Collected from the works of the Great Sage of the Ummah, Mawlana Muhammad Ashraf Ali Thanwi and other great scholars, readers are sure to benefit from a complete change in perspective that will, insha Allah, allow them to face the most challenging moments of their lives.
Hidden within every hardship and difficulty are innumerable spiritual bounties. Once this reality is recognized, a believer will be able to successfully navigate even the most difficult ordeals. As the first book of the Wisdom of Hakim al-Ummah series, this brief anthology unveils many of the secrets that are concealed in some of the greatest struggles of life. Collected from the works of the Great Sage of the Ummah, Mawlana Muhammad Ashraf Ali Thanwi and other great scholars, readers are sure to benefit from a complete change in perspective that will, insha Allah, allow them to face the most challenging moments of their lives.
Great Sage from the Land of Snows Lama Tsongkhapa — an ideal practice. His story, praise, practice, and mantras sung by the amazing Yoko Dharma. In these difficult times, we need practices that generate the healing powers of Compassion, Wisdom and Power. These are usually personified, from a Mahayana Buddhist point-of-view in the Enlightened forms of Chenrezig for Compassion, Manjushri for Wisdom, and Vajrapani for Power. Or, in the profound practice of the Buddha from the Land of Snows, Lama Je Tsongkhapa, who is an emanation of all three. Come along with us now as we celebrate the life and practice of the Great Sage from the Land of Snows, and finish with a visualization and chanting of the Migstema.Before we begin, if you like this presentation, please like, subscribe and turn on notifications. Please consider supporting Buddha Weekly's mission, Spread the Dharma, on Patreon, at Patreon.com slash Buddha Weekly In the land of snows, in the year 1357, a boy who would come to be known as Lama Tsongkhapa was born to a Mongolian father and a Tibetan mother in Amdo, Tibet. He would come to be revered as the Buddha from the Land of Snows, and an incarnation of all three of the Great Bodhisattvas: Manjushri, Avalokiteshvara and Vajrapani. His practice, today, embodies the qualities of these great ones: Wisdom, Compassion, and Power. He is equally revered for his vast library of Enlightened teachings in written form. Lama Tsongkhapa's birth was prophesized by both Buddha Shakyamuni and Guru Rinpoche according to texts, including the Manjushri Root Text. Buddha Shakyamuni prophesized, "After I pass away and my pure doctrine is absent, you will appear as an ordinary being, performing the deeds of a Buddha, and establishing the Joyful Land, the great Protector, in the Land of the Snows."In these difficult times, many famous gurus, lamas and teachers suggest this very powerful, yet accessible practice. The practice does not require initiation or empowerment—although the guidance of a teacher and initiation are beneficial. Kyabje Lama Zopa Rinpoche advised: “If one keeps even a drop of the nectar of the name of this holy being Lama Tsongkhapa in a devotional heart, it plants the seed of liberation and one receives the fortune to practice and enjoy happiness from this life up to enlightenment.” Historically, Lama Tsongkhapa is among the greatest of the sages of the Land of Snows. He authored numerous exhaustive and profound texts covering everything from Lamrim to Secret Tantra — all of the key teachings of sutra and tantra combined.Support the show
Laszlo dredges up another great one from China's ancient times. This one not only features a story from Zhuangzi's Second Book of the Dao (a.k.a. The Zhuangzi) but also stars the great Confucius himself. In this story from the 5th century BC, Confucius is taken on a wild and bumpy ride with the violent and course "Robber" Zhi 盗跖. After trying to convince "Robber" Zhi of the error in his ways, Confucius is given a major dressing down and his philosophy is utterly rejected, leaving The Great Sage with a feeling of Hǔ Kǒu Yú Shēng 虎口余生.Support this podcast at — https://redcircle.com/the-chinese-sayings-podcast/donationsAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy
Laszlo dredges up another great one from China's ancient times. This one not only features a story from Zhuangzi's Second Book of the Dao (a.k.a. The Zhuangzi) but also stars the great Confucius himself. In this story from the 5th century BC, Confucius is taken on a wild and bumpy ride with the violent and course "Robber" Zhi 盗跖. After trying to convince "Robber" Zhi of the error in his ways, Confucius is given a major dressing down and his philosophy is utterly rejected, leaving The Great Sage with a feeling of Hǔ Kǒu Yú Shēng 虎口余生. Learn more about your ad choices. Visit megaphone.fm/adchoices Learn more about your ad choices. Visit megaphone.fm/adchoices
Hidden within every hardship and difficulty are innumerable spiritual bounties. Once this reality is recognized, a believer will be able to successfully navigate even the most difficult ordeals. As the first book of the Wisdom of Hakim al-Ummah series, this brief anthology unveils many of the secrets that are concealed in some of the greatest struggles of life. Collected from the works of the Great Sage of the Ummah, Mawlana Muhammad Ashraf Ali Thanwi and other great scholars, readers are sure to benefit from a complete change in perspective that will, insha Allah, allow them to face the most challenging moments of their lives.
Hidden within every hardship and difficulty are innumerable spiritual bounties. Once this reality is recognized, a believer will be able to successfully navigate even the most difficult ordeals. As the first book of the Wisdom of Hakim al-Ummah series, this brief anthology unveils many of the secrets that are concealed in some of the greatest struggles of life. Collected from the works of the Great Sage of the Ummah, Mawlana Muhammad Ashraf Ali Thanwi and other great scholars, readers are sure to benefit from a complete change in perspective that will, insha Allah, allow them to face the most challenging moments of their lives.
Hidden within every hardship and difficulty are innumerable spiritual bounties. Once this reality is recognized, a believer will be able to successfully navigate even the most difficult ordeals. As the first book of the Wisdom of Hakim al-Ummah series, this brief anthology unveils many of the secrets that are concealed in some of the greatest struggles of life. Collected from the works of the Great Sage of the Ummah, Mawlana Muhammad Ashraf Ali Thanwi and other great scholars, readers are sure to benefit from a complete change in perspective that will, insha Allah, allow them to face the most challenging moments of their lives.
Harmony is great!But must include everything —It's the same diff'rence!* * *The second of the three main Soto Zen liturgical recitations from Ch'an Buddhism, Sekito Kisen's Sandokai — variously translated as “Identity of Relative & Absolute,” “Merging of Difference and Unity” or “Harmony of Difference and Sameness” — is mercifully brief, especially compared to Kanchi Sosan's Hsinhsinming — Trust in Mind. And while the three great masters do not simply repeat the same ideas in different terms, they are certainly pointing to the same aspects of Zen's insight into practical reality, “chopping wood and carrying water,” as the trope goes. The mendicants' dependence upon the begging bowl — as a business model for the earliest Order of monks and nuns in India — assimilated the social independence of Taoism, while fostering an interdependent connection to society more typical of Confucianism. This kind of self-sufficiency combined with social awareness is very American, if more characteristic of our grandparents' generation. The first line sets the stage for what follows:The mind of the Great Sage of India is intimately transmitted from West to EastChina is laying claim to the self-same awakening to original Mind as expressed in Buddha's awakening and its transmission to the 28 ancestors in India, culminating in Bodhidharma's bringing it to China. The operative word here is “intimately” — indicating the face-to-face transmission of master to student. While buddha-dharma may have already made its way to China in written form, the method of Zen — i.e. zazen — with its reliance on intimate, in-person training, apparently had not.While human faculties are sharp or dull, the Way has no northern or southern ancestorsA couple of Zen principles are combined here, the first being that the transmission of the Buddha Way is not dependent upon the relative intelligence, education or erudition of the individual, as it is more a natural birthright than an intellectual capacity. Huineng, sixth ancestor in China, is reputed to have been illiterate, and yet he became the founder of the so-called southern, or “sudden enlightenment” school, while his highly-educated, senior Dharma brother became the successor in the northern school, characterized as “gradual” in its process. The original Mind is present, to be uncovered, or recovered, in all human beings. This does not mean that quickness of intellect is a problem; but it is not necessarily an advantage. Huineng was quick enough. He spent only about nine months under tutelage of the fifth patriarch. But in truth, there was little or no difference between the northern and southern schools.The spiritual source shines clear in the light; the branching streams flow on in the darkShohaku Okumura Roshi in Living by Vow, and others, have commented extensively on this brief poem. The symbolism involved in opposing light and dark is surely part of the intended meaning of the great sage, but I like to think he is simultaneously pointing at direct experience, in meditation, and as a result of meditation. The spiritual source shining “clear in the light” is referenced in Buddha's own teaching, for example in the Surangama Sutra, where he goes into great detail describing the inner visions of the mind, and their implications. Branching streams here I assume to refer to the branches of Buddhism as it spread throughout China, and as a general statement that, whether in the light of day or in the darkness of ignorance, this truth is immanent, whether we know it or not.Grasping at things is surely delusionAccording with sameness is still not enlightenmentThese two statements I believe go together, the first indicating that all ordinary pursuits, such as of wealth, pleasure, or simple satisfaction — or even the pursuit of knowledge itself, through the usual means of examining the myriad things in exhaustive detail — is not the Zen way. The holistic approach of the Buddha way can include the analysis, comparison, and categorization characteristic of science, but in the end it has to pull things together in a new synthesis. The delusional extreme is to fantasize that we will reach some sort of universal truth by taking everything apart, like Tennyson's “Flower in the Crannied Wall.” Plucking things from their living matrix, pulling them apart under a microscope, will not reveal their true nature. Yet merely regarding all the many particular things as somehow being the same, under a mere appearance of difference, is still an incomplete, one-sided view. We do not assert that all is one, but as Master Sosan reminds us, “To come directly into harmony with this reality just simply say when doubt arises, ‘Not two.'” Master Kisen goes on to illustrate this principle in personal terms:All the objects of the senses transpose and do not transposeTransposing they are linked together not transposing each keeps its placeSights vary in quality and form sounds differ as pleasing or harshI say personal here, as he is bringing us back to our senses, literally. The objects of the senses would include the sights, sounds, and feelings we experience, along with thoughts, as the objects of the mind. If memory serves, another translation substitutes “interact” for “transpose,” which I prefer, in that it seems to more accurately capture what the great sage is pointing to. It is as if the senses overlap, as in a Venn diagram, as is experienced in extreme fashion by synesthetes, who see colors associated with hearing, and hear sounds associated with seeing. One assumes that the other senses, smell and taste, are similarly interconnected and interactive. We can all point to examples that we have experienced, including the sounds and sights of a fireworks display, which some find pleasing, where their pets find them frightening. The master repeatedly associates general principles with particular case experiences in this manner, reflecting R. Buckminster Fuller's definition of intelligence.Darkness merges refined and common wordsBrightness distinguishes clear and murky phrasesAgain, the reference to light and dark provides context for language, another contrast that Master Kisen engages repeatedly — phenomena as experienced versus principles as expressed in language. “Refined and common words” may refer to the erudite exegesis of buddhadharma, versus street language, which in the darkness of unknowable reality are merged in an equal inability to capture the truth in words, however refined. Some of the most famous expressions of Zen wisdom appear vulgar. “Brightness,” on the other hand — the direct, experiential light of wisdom, or insight — enables us to distinguish between artful and clumsy expressions, pointing at the truth that is beyond words.The four elements return to their natures just as a child turns to its motherFire heats wind moves water wets earth is solidEye and sights ear and sounds nose and smells tongue and tastesAfter contrasting the clarification that arises in meditation, and incoherent attempts to put it into words, the master turns to the functioning of insentient nature, through empirical observation and human-centered references, connecting raw elements to mother and child, as well as to the senses and their objects. The natural functioning of fire, wind, water and earth are conflated with those of eye, ear, nose and tongue, which of course manifest the four elements internally, in the form of biology. The inclusion of body and mind are assumed, as would be the other elements of space and consciousness.Thus for each and every thing according to the roots the leaves spread forthTrunk and branches share the essence; revered and common each has its speechHere the dendritic form is deployed to envision the natural growth of all systems, including those of human origin, such as the “branching streams” of Buddhism itself, or the theory of evolution. Each and every essential being stems from shared roots, variations branching from the trunk, manifesting temporarily as leaves in season. The last sentence, which seems to be a whiplash into irrelevancy, is another reminder, in case we didn't get it the first time, that language itself shares this quality. Those high holy things we hold in great reverence and those we consider common, even beneath our contempt, are rendered the same in that we alone identify them as different. Zen allows no separation of the sacred and mundane.In the light there is darkness but do not take it as darknessIn the dark there is light but do not see it as lightLight and dark oppose one another like the front and back foot in walkingReturning to the trope of light and dark, the master once again conflates direct experience and its deeper implications. I favor the direct interpretation, in that the light of daytime is floating on a deep background of the dark of outer space, and the edge of darkness starts just at the limits of our peripheral vision. In the dark of night, light is manifest as the movement of energy on the neuronal networks. As a basic binary, light is always begetting dark, and vice-versa. Can't have the one without the other. Spoiler alert: Hokyo Zammai, Precious Mirror Samadhi, touches on this idea: “In darkest night it is perfectly clear; in the light of dawn it is hidden.” Inner light is more obvious, in the absence of sunlight.Each of the myriad things has its merit expressed according to function and placeExisting phenomenally like box and cover joiningAccording with principle like arrow points meetingThese three lines seem to hang together, but cover a broad insight, in my estimation. “Each of the myriad things” covers a lot of territory, sometimes referred to as the “ten-thousand things,” meaning all of the many things in existence. “Merit” may seem an odd choice to attribute to a thing, any thing, but I think stands for the absolute noumenon, or essence of a thing, while using “function and place” to denote phenomena, the unique and irreplaceable manifestation of each being and particle in its dharma location. Merit here does not express solely the utility of an object in the context of human needs, but its place in the ecosystem, and further, its deeper implications as “Myriad objects partake of the buddha body” in Master Dogen's Jijuyu Zammai, Self-Fulfilling Samadhi. “Existing phenomenally like box and cover joining refers to those things we can understand and control to some degree, while “according with principle like arrow points meeting” represents the near-impossible, the simultaneous apprehension of both form and emptiness in each and every phenomenological instantiation of reality.Hearing the words understand the meaning; do not establish standards of your ownOnce again we are parsing the closing comments into briefer one-liners, as each is replete with its own meaning, though intimately connected to the rest. We have already heard many words, but do we really understand the meaning, or intent, of the master? If we simply force or twist the more challenging ideas into pretzels of our own preference, we may miss the meaning altogether. Listen for echoes of these tenets in Tozan's poem to come.Not understanding the Way before your eyes, how do you know the path you walk?The “Way before your eyes” reminds us of Master Sosan's “Emptiness here, emptiness there, but the infinite universe stands always before your eyes.” This is partially a critique of substituting theory or doctrine for the evidence of your own senses, I think, such as that represented by the early models of the celestial bodies with Earth at the center. We may tout the theory of emptiness as if we know what it is, and thereby discount the preponderance of evidence. If the path we walk is comprised of comforting beliefs and self-fulfilling prophecies, in spite of evidence to the contrary, it amounts to just another fantasy.Walking forward is not a matter of far or nearBut if you are confused mountains and rivers block your wayThese two lines I believe are meant to be considered together for their full import. “Walking forward” I think means to suggest real progress on the path, though there is no forward or backward to it. “Not being a matter of far or near” I take to mean that going on extensive journeys, pilgrimage, to find the truth, is a step in the wrong direction, for as Master Dogen reminds us in Fukanzazengi, Principles of Seated Meditation, “The Way is completely present where you are, so of what use is pursuing enlightenment elsewhere?” I also think it implies that that which is distant is not fundamentally different from that which is near, much like the modern astronomical view of the universe appearing the same from any vantage point. However, the very example of mountains and rivers constantly manifesting the body of Buddha and expounding the Dharma will only add to our confusion, unless and until we make the right move, which is to enter into stillness, or better yet, stillness in motion and vice-versa, mokurai.I respectfully urge you who study the mystery: do not pass your days and nights in vainZen is nothing if not respectful. As far as we know, the person we are talking to already has the Dharma, and may grasp it more deeply than we do. If nothing else, our poor words are subject to the duality of the language itself, and so may be inadvertently fostering more confusion. If you are studying the mystery with single-minded diligence and single-hearted devotion, there is nothing more you can do, and nothing more that the old man can offer, other than to encourage you to go 24/7 in your endeavor. It is not a waste of time, in fact is the best use of your time, which is all you have. Zen is not in vain.* * *Elliston Roshi is guiding teacher of the Atlanta Soto Zen Center and abbot of the Silent Thunder Order. He is also a gallery-represented fine artist expressing his Zen through visual poetry, or “music to the eyes.”UnMind is a production of the Atlanta Soto Zen Center in Atlanta, Georgia and the Silent Thunder Order. You can support these teachings by PayPal to donate@STorder.org. Gassho.Producer: Kyōsaku Jon Mitchell
Hillel, the Great Sage, is our teacher this week.
Kavita Shukla – Inventor of FreshPaper Location: Great Sage in Clarksville, MD Kavita Shukla holds four patents for a world changing invention that does one simple thing: extend the life of produce. After a trip to visit her grandmother in her native India, she developed a recipe for a paper that would stop the spoilage of food. Her work is revolutionizing the world’s food supply especially in the poorest pockets of the globe. Kavita takes us to Great Sage restaurant in Clarksville, Maryland, just minutes from where she grew up. The perfectly seasoned spinach curry is a reminder of who she is and where she came from. We feast on her favorite dishes and talk about how this invention is just the beginning of growing a world changing empire. Follow To Dine For:Official Website: ToDineForTV.comFacebook: Facebook.com/ToDineForTVInstagram: @ToDineForTVTwitter: @KateSullivanTVEmail: ToDineForTV@gmail.com Thank You to our Sponsors!American National InsuranceSpiritless - Use promo code TODINEFOR for free shipping Follow Our Guest:Official Site: KavitaShukla.comFacebook: Facebook.com/FreshGlowCoInstagram: @FRESHGLOWcoTwitter: @FRESHGLOWCo Follow The Restaurant:Official Website: GreatSage.comFacebook: Facebook.com/GreatSageRestaurantInstagram: @GreatSageVegan
This is a Dharma Talk given by the Reverend Jay Rinsen Weik Roshi at the Buddhist Temple of Toledo. In this talk Rinsen Roshi talks about the relative and the absolute, and how they connect with our current struggles with race and other kinds of difference. If you would like to learn more about the Buddhist Temple of Toledo or to make a donation in support of this podcast please visit buddhisttempleoftoledo.org.
It's a series of escapes and recaptures this week as the party's only hope, Sun Wukong, takes on Golden Horn, Silver Horn, their mother, and their whole fiendish army. How will our Monkey King fair against the horned brothers and their miraculous weapons? Find out this week!
It's our second character spotlight for Dragon Quest XI! This time around, we're talking all about Veronica, the sassy mage with a small stature and a big personality. Naturally, there are going to be spoilers in this episode, so consider yourselves warned! We start the episode by asking "Who is Veronica?" Turns out, it's kind of an interesting answer, especially considering the backstory Veronica and her sister have, as well as the Great Sage's soul they share. After that, we take to Twitter again to read some of your answers to the question "What do you love about Veronica?" We got a lot of answers, and tried to read as many as possible during the episode. A big thanks to everyone who answered! We also talk about how we used Veronica in combat, how we used her within our party, our favorite alternative outfits for her, and more! Then, B.J. talks about THAT moment in the game, and how it affected him more than similar moments in any other video game. Yeah, we're keeping the notes a little vague, but the episode has full spoilers. So listen now! Remember you can support Dragon Quest FM on Patreon by clicking this nifty link. You can also find us on Twitter @DragonQuestFM or at Facebook.com/DragonQuestFM --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app --- Send in a voice message: https://anchor.fm/dragonquest/message Support this podcast: https://anchor.fm/dragonquest/support
The metaphysical theater devotes serious contemplation and direct attention to the following PURIFICATION All the evil karma, ever created by me since of old; on account of my beginningless greed, hatred and ignorance; born of my conduct, speech and thought; I now confess openly and fully. VANDANA Namo tassa bhagavato arahato sammasambuddhassa. I venerate the Sacred One, the Great Sage, the Truly Enlightened One. TI-SARANA Buddham saranam gaccha-mi I take refuge in the Buddha Dhammam saranam gaccha-mi I take refuge in the Dharma Sangham saranam gaccha-mi. I take refuge in the Sangha. THE GREAT VOWS FOR ALL Shigu Siegan Mon Shujo mu hen sei gan do The many beings are numberless, I vow to save them; Bonno mu jin sei gan dan Greed, hatred, and ignorance rise endlessly, I vow to abandon them; Ho mon mu ryo sei gan gaku Dharma gates are countless, I vow to wake to them; Butsu do mu jo sei gan jo The Buddha's way is unsurpassed, I vow to embody it fully. ON OPENING THE DHARMA The Dharma, incomparably profound and minutely subtle, is rarely encountered, even in hundreds of thousands of millions of kalpas; We now can see it, listen to it, accept and hold it; May we completely realize the Tathagata's true meaning. MAKA HANNYA HARAMITA SHIN GYO The Great Prajna-Paramita Heart Sutra KAN JI ZAI BO SA GYO- JIN HAN-NYA HA RA MI TA JI Avalokiteshvara Bodhisattva, practicing deep Prajna Paramita, SHO- KEN GO ON KAI KU- DO IS-SAI KU YAKU. clearly saw that all five skandhas are empty, transforming anguish and distress. SHA RI SHI SHIKI FU I KU- KU- FU I SHIKI Shariputra, form is no other than emptiness, emptiness no other than form; SHIKI SOKU ZE KU- KU- SOKU ZE SHIKI form is exactly emptiness, emptiness exactly form; JU SO- GYO- SHIKI YAKU BU NYO ZE sensation, perception, mental reaction, consciousness are also like this. SHA RI SHI ZE SHO HO- KU- SO- FU SHO- FU METSU Sha-riputra, all things are essentially empty-- not born, not destroyed; FU KU FU JO- FU ZO- FU GEN not stained, not pure; without loss, without gain. ZE KO KU- CHU- MU SHIKI MU JU SO- GYO- SHIKI Therefore in emptiness there is no form, no sensation, perception, mental reaction, consciousness; MU GEN-NI BI ZES-SHIN I no eye, ear, nose, tongue, body, mind, MU SHIKI SHO- KO- MI SOKU HO- no color, sound, smell, taste, touch, object of thought; MU GEN KAI NAI SHI MU I SHIKI KAI no seeing and so on to no thinking; MU MU MYO- YAKU MU MU MYO- JIN no ignorance and also no ending of ignorance, NAI SHI MU RO- SHI YAKU MU RO- SHI JIN and so on to no old age and death, and also no ending of old age and death; MU KU SHU METSU DO-Y no anguish, cause of anguish, cessation, path; MU CHI YAKU MU TOKU I MU SHO TOK'KO no wisdom and no attainment. Since there is nothing to attain, BO DAI SAT-TA E HAN-NYA HA RA MI TA KO the Bodhisattva lives by Prajna Paramita, SHIM-MU KEI GE MU KEI GE KO MU U KU FU with no hindrance in the mind; no hindrance and therefore no fear; ON RI IS-SAI TEN DO- MU SO- KU GYO- NE HAN far beyond delusive thinking, right here is Nirvana. SAN ZE SHO BUTSU E HAN-NYA HA RA MI TA KO All Buddhas of past, present, and future live by Prajna Paramita TOKU A NOKU TA RA SAM-MYAKU SAM-BO DAI attaining Anuttara-samyak-sambodhi. KO CHI HAN-NYA HA RA MI TA Therefore know that Prajna Paramita ZE DAI JIN SHU ZE DAI MYO- SHU is the great sacred mantra, the great vivid mantra, ZE MU JO- SHU ZE MU TO- TO- SHU the unsurpassed mantra, the supreme mantra, NO- JO IS-SAI KU SHIN JITSU FU KO which completely removes all anguish. This is truth not mere formality. KO SETSU HAN-MYA HA RA MI TA SHU Therefore set forth the Prajna Paramita mantra, SOKU SETSU SHU WATSU set forth this mantra and proclaim: GYA TEI GYA TEI HA RA GYA TEI HARA SO- GYA TEI BO JI SOWA KA HAN-NYA SHIN GYO Gate gate paragate parasamgate Bodhi sva-ha-! SHO- SAI MYO- KICHIJO- DARANI SHO- SAI MYO- KICHIJO- DARANI SHO- SAI MYO- KICHIJO- DARANI NO MO SAN MAN DA MOTO NAN OHA RA CHI KOTO SHA SONO NAN TO JI TO EN GYA GYA GYA KI --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app
Just when you think all hope is lost, Sun Wukong hatches a plan to revive the tree he knocked over in exchange for their freedom. But if none of his friends from his Great Sage days know of a cure, then it'll be less a plan and more of a stay of execution! Find out if Monkey's magical buddies have an answer this week.
You can always tell when a guy is the best athlete at a small Iowa high school on a football Friday night by looking at the program. The key is to start by looking for the QB. A standout athlete will also have a defensive position. But two other letters, K and P, really show a guy that does it all on the field. When you see something like QB-DB-K-P, you can assume the coach is leaning on his stud. This week's Moonlighter takes it to a new level as a 5 sport varsity letterman at Maquoketa High School: football, basketball, tennis, track, and baseball. Sage Rosenfels's athleticism took him from smalltown Iowa to an 11 year NFL career. After a successful career in just about every sport Maquoketa offers, Sage took the only major football scholarship offer he received, even though he had never been on the Iowa State campus. Sage took over the starting QB role in his junior year with the Cyclones after only tallying 4 wins in his first two years in Ames. With Sage under center, Iowa State had 4 wins in the 1999 season. Sage reached legend status by leading the Clones to their first-ever bowl win in the Insight.com Bowl to cap a 9-3 season. Sage was drafted in the 4th round by the Washington Redskins in the 2001 draft. Coming off of two successful seasons as the starter for the Cyclones, Sage was brought in to be a back up for Jeff George. Sage had a very successful career as a back up in the NFL playing for Washington, Miami, Houston, Minnesota, and the New York Giants. He played behind some absolute greats, including Brett Favre, but Sage was a really effective QB when he had his shots. In 43 career games (12 starts), Sage threw for over 4,000 yards and 30 touchdowns. Sage is a great storyteller and takes Tim into the quarterback rooms and onto sidelines with incredible details from his playing days. Football took Sage from Maquoketa to Ames and across the NFL. In that time he played with and for countless household names and has stories to share about Dan McCarney, Jeff George, Marty Schottenheimer, Nick Saban, Jason Garrett, and many more. Whether you are a Cyclone fan or just a football junkie, Sage will have you drawn in with the incredible details he shares.
Daily Readings of Inspiring Truth. Simple yet profound words of wisdom offer an opportunity for the mind to rest and the Soul's recognition to show forth. Christina shares some of her own writings as well as Truth shared by many of the Great Sage and Saints throughout time. These sharings are intended to uplift and inspire. "A mind imbued with Truth is a law of Harmony unto itself" ~ Joel Goldsmith www.christinabauer.comFor Transformational Coaching & Support Contact Christina at info@christinabauer.com
This story is a part of RISHI TALES (Volume 1) by U. Mahesh Prabhu with Foreword by Dr David Frawley. The book is available on Amazon.com for $9.99 and Amazon.in for INR 200.00 There was once a Rishi who was known for his deep and pious bearing. Having renounced the world and all …
In this second helping of Laszlo's overview of the history of Chinese philosophy, the Great Sage himself is the center of focus. Arguably China's most famous citizen of all time, Confucius (and his disciples) created an ideology and political system that had incredible lasting power. Part two examines the stories surrounding Confucius's life growing up and operating in the State of Lu during the last decades of the Spring and Autumn period of the Zhou Dynasty. In addition to the trials and tribulations faced by Master Kong in his day, the basic tenets of Confucianism are introduced.
Sri Ramana Maharshi – Introduction – Video Sri Ramana Maharshi is a Great Sage who does not need introduction. This is just my homage to Him. Narrated by: Vasundhara Vasundhara is a Singer, Engineer, Writer Flute Music by: “Sangeetha The post Sri Ramana Maharshi – Introduction – Video appeared first on Sri Ramana Maharshi.
Joseph outlines the life and times of the Great Sage, highlighting the relevance of his path with that of our own. On an archetypal level, the Buddha’s life serves to illuminate the aspirations and struggles that we experience in our modern existence. It is possible to connect the Buddha’s journey with our own, finding the deeper meaning and purpose within the unfolding events of our lives. His questioning of values led him to the analytical process that would eventually bring about his enlightenment. We too carry this potential, to thoughtfully evaluate our predicament and implement the changes necessary to promote a more liberated state.
Alan Wallace Fall 2012 Retreat Podcast: Vipashyana, Four Applications of Mindfulness
Alan recounts the story of how Shariputra and Maudgalyayana first encountered the teachings of the Buddha. “Those phenomena that are causally created, the Tathagatha has shown their causes and he has also shown their cessation. Thus, the teaching of the Great Sage.” Normally, we identify strongly with subjective impulses and objective appearances, but when we observe them, we see that they are just phenomena arising from and dissolving into the mind. This first-hand experience into the conventional nature of mind preps us for the dissolution of the coarse mind into substrate consciousness and for the ascertainment of the ultimate nature of mind. Meditation: mindfulness of the mind via awareness of awareness. Let your eyes be open and rest gaze in the space before you without focusing on anything. Just be present, and sustain the flow of mindfulness in the present. Absent of grasping, there is a quality of knowing. Rest in that awareness. Note mental events emerging from the flow of awareness and watch where they dissolve into. Let the light of awareness illuminate single-pointedly the space of the mind and whatever arises therein. Observe the emergence of thoughts and images and their cessation. Q1. In the explanation of the illusionist, whose alaya does the illusion appear in? Q2. I have a question about the location of the mind. Javana occur in the dharmadhatu as does awareness. Do we need conceptual and/or non-conceptual guidance to pinpoint that location? Q3. How can we make implicit knowing more explicit in our daily lives? Q4. If the substantial cause of the illusion is the alaya, what is the illusionist doing? Q5. My understanding of taking refuge and bodhicitta is limited. Can you explain their significance? Can they be taken at various levels? Is it possible to take refuge for a limited time? Is there danger in taking refuge too early? What happens when refuge is taken out of the motivations of fear and self-centeredness? Meditation starts at 13:50
Shoshinge "The Hymn of True Faith" A crucial component of the Buddhist faith is chanting. The practice of chanting is much akin to the Christian hymns. Much like the past practice of the Catholic churches tradition of chanting in Latin, one does not need to know Japanese in order to be absorbed by the melodic rhythm of foreign sounds. This podcast is a recording of Shoshinge, one of the many Jodo Shinshu chants. Here's some background on this important chant. About Shoshige The following introduction is from Shinshū Seiten, Jōdo Shin Buddhist Teaching, published by the Buddhist Churches of America. The English translation of the gāthā is from The True Teaching, Practice and Realization of the Pure Land Way, Vol. I., Shin Buddhist Translation Series, Hongwanji International Center, Kyoto, Japan. The full title of this gāthā, Shoshin Nembutsu Ge, means ‘Gāthā on the Right (or True) Faith in the Nembutsu.’ The title consists of three terms: Shōshin, lit. ‘Right Faith’ refers to Shinjin, or Faith. Nembutsu, lit. ‘thinking of the Buddha,’ refers to the practice of uttering Amida’s Name. Ge, or ‘gāthā’ in Skt. Means ‘verse,’ or ‘hymn.’ Faith and Nembutsu are very important ideas constituting the central concepts of Shin Buddhism. In the passage which introduces the Shoshin Ge, Shinran notes; Relying upon the true words of the Great Sage and reading the commentaries of the great masters, I have realized the profound grace of the Buddha. Hence I here compose the Gāthā of True Faith in the Nembutsu. This shows that he composed this gatha out of his gratitude to Amida Buddha on the basis of the Teachings of Śākyamuni and the commentaries of the Seven Patriarchs. ‘The words of the Great Sage’ directly refers to the Dai Muryōju Kyō (The Larger Sutra), in which Shinran Shonin found the true religion by which a sinful and helpless man can be saved. He trusted in the Teachings of this Sutra singleheartedly, and conceived of all the other Teachings of the Buddha as being expedients to Pure Land Buddhism. It is also important to note that Shinran approached the Teachings of Amida’s Salvation through seven predecessors, namely, Nāgārjuna and Vasubandhu from India; Doran, Dōshaku and Zendō in China; Genshin and Genkū in Japan. In the Kyō Gyō Shin Shō he abundantly quotes from their discourse, and in the Shōshin Ge he gives their essentials. The whole gāthā is an exposition of the Pure Land Teaching which may be divided into two parts: 1) based on the Sutra and 2) based on the commentaries. The contents of the gāthā with minor divisions are as follows: I. Exposition based on the Sutra 1. Homage to Amida 2. Adoration, in particular, to a. Amida Buddha b. Śākyamuni Buddha 3. Exhortation II. Exposition based on the commentaries 1. General statement 2. Exposition, in particular, to a. Nāgārjuna [2nd or 3rd cen. A.D.] b. Vasubandhu [4th cen. A.D.] c. Donran [T’an Luan, 476-542 A.D.] d. Dōshaku [Tao-ch’o, 562-645 A.D.] e. Zendō [Shan Tao, 613-681 A.D.] f. Genshin [942-1017 A.D.] g. Genkū [Honen, 1133-1212 A.D.] 3. Exhortation Ki myo mu ryo ju nyo rai Na mu fu ka shi gi ko Ho zo bo satsu in ni ji Zai se ji sai o bus-sho To ken sho butsu jo do in Koku do nin den shi zen maku Kon ryu mu jo shu sho gan Cho hotsu ke u dai gu zei Go ko shi yui shi sho ju Ju sei myo sho mon jip-po Fu ho mu ryo mu hen ko Mu ge mu tai ko en no Sho jo kan gi chi e ko Fu dan nan ji mu sho ko Cho nichi gak-ko sho jin setsu Is-sai gun jo mu ko sho Hon gan myo go sho jo go Shin shin shin gyo gan ni in Jo to gaku sho dai ne han His-shi metsu do gan jo ju Nyo rai sho i ko shus-se Yui setsu mi da hon gan kai Go joku aku ji gun jo kai O shin nyo rai nyo jitsu gon No hotsu ichi nen ki ai shin Fu dan bon no toku ne han Bon jo gyaku ho sai e nyu Nyo shu shi nyu kai ichi mi Ses-shu shin ko jo sho go I no sui ha mu myo an Ton nai shin zo shi un mu Jo fu shin jitsu shin jin ten Hi nyo nik-ko fu un mu Un mu shi ge myo mu an Gyaku shin ken kyo dai kyo ki Soku o cho zetsu go aku shu Is-sai zen maku bon bu nin Mon shin nyo rai gu zei gan Butsu gon ko dai sho ge sha Ze nin myo fun da ri ke- fi Mi da butsu hon gan nen butsu Ja ken kyo man naku shu jo Shin gyo ju ji jin ni nan Nan chu shi nan mu ka shi In do sai ten shi ron ge Chu ka jichi iki shi ko so Ken dai sho ko se sho i Myo nyo rai hon ze o ki Sha ka nyo rai ryo ga sen I shu go myo nan ten jiku Ryu ju dai ji shut-to se Shitsu no zai ha u mu ken Sen zetsu dai jo mu jo ho Sho kan gi ji sho an raku Ken ji nan gyo roku ro ku Shin gyo i gyo shi do raku Oku nen mi da butsu hon gan Ji nen soku ji nyu hitsu jo Yui no jo sho nyo rai go O ho dai hi gu zei on Ten jin bo Satsu zo ron setsu Ki myo mu ge ko nyo rai E Shu ta ra ken shin jitsu Ko sen o cho dai sei gan Ko-yu hon gan riki e ko I do gun jo sho is-shin Ki nyu ku doku dai ho kai Hitsu gyaku nyu dai e shu shu Toku shi ren ge zo se kai Soku sho shin nyo hos-sho jin Yu bon no rin gen jin zu Nyu sho ji on ji o ge Hon shi don ran ryo ten shi Jo ko ran sho bo satsu rai San zo ru shi ju jo kyo Bon jo sen gyo ki raku ho Ten jin bo satsu ron chu ge Ho do in ga ken sei gan O gen ne ko yu ta riki Sho jo shi in yui shin jin Waku zen bon bu shin jin potsu Sho-chi sho-ji soku ne hon His-shi mu ryo ko myo do Sho-u shu jo kai fu ke Do shaku kes-sho do nan sho Yui myo jo do ka tsu nyu Man zen ji riki hen gon shu En man toku go kan sen sho San-pu san shin ke on gon Zo matsu ho metsu do-hi in Is-sho zo aku chi gu zei Shi an nyo gai sho myo ka Zen do doku myo bus-sho I Ko ai jo san yo gyaku aku Ko myo myo go ken in nen Kai-nyu hon gan dai-chi kai Gyo-ja sho-ju kon go shin Kyo-ki ichi nen so o go Yo-I dai to gyaku san nin Soku sho hos-sho shi jo raku Gen shin ko kai ichi dai kyo Hen ki an nyo kan is-sai Sen zo shu shin han sen jin Ho ke ni do sho ben ryu Goku ju aku nin yui sho butsu Ga yaku zai-hi ses-shu chu Bon no sho gen sui fu ken Dai-hi mu ken jo sho ga Hon shi gen ku myo buk-kyo Ren min zen maku bon bu nin Shin shu kyo sho ko hen shu Sen jaku hon gan gu aku se Gen rai sho-ji rin den ge Ket-chi gi jo I sho shi Soku nyu jaku jo mu I raku Hit-chi shin jin I no nyu Gu kyo dai ji shu shi tou Jo sai mu hen goku joku aku Do zoku ji shu gu do shin Yu-I ka shin shi ko so se-tsu Shoshinge Translation I take refuge in the Tathāgata of Immeasurable Life! I entrust myself to the Buddha of Inconceivable Light! Bodhisattva Dharmākara, in his causal stage, Under the guidance of Lokeśvararāja Buddha. Searched into the origins of the Buddhas’ pure land, And the qualities of those lands and their men and devas; He then established the supreme, incomparable Vow; He made the great Vow rare and all-encompassing. In five kalpas of profound thought, he embraced this Vow, Then resolved again that his Name be heard throughout the ten quarters. Everywhere he casts light immeasurable, boundless, Unhindered, unequaled, light-lord of all brilliance, Pure light, joyful light, the light of wisdom, Light constant, inconceivable, light beyond speaking, Light excelling sun and moon he sends forth, illumining countless worlds; The multitudes of beings all receive the radiance. 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 nirvāņa Through the fulfillment of the Vow of attaining nirvāņa without fail. Śākyamuni Tathāgata 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. When the one thought-moment of joy arises, Nirvāņa is attained without severing blind passions; When ignorant and wise, even grave offenders and slanders of the dharma, all alike turn and enter shinjin, They are like waters that, on entering the ocean, become one in taste with it. The light of compassion that grasps us illumines and protects us always; The darkness of our ignorance is already broken through; Still the clouds and mists of greed and desire, anger and hatred, Cover as always the sky of true and real shinjin. But though light of the sun is veiled by clouds and mists, Beneath the clouds and mists there is brightness, not dark. When one realizes shinjin, seeing and revering and attaining great joy, One immediately leaps crosswise, closing off the five evil courses. All foolish beings, whether good or evil, When they hear and entrust to Amida’s universal Vow, Are praised by the Buddha as people of vast and excellent understanding; Such a person is called a pure white lotus. For evil sentient beings of wrong views and arrogance, The nembutsu that embodies Amida’s Primal Vow Is hard to accept in shinjin; This most difficult of difficulties, nothing surpasses. The masters of India in the west, who explained the teachings in treaties, And the eminent monks of China and Japan, Clarified the Great Sage’s true intent in appearing in the world, And revealed that Amida’s Primal Vow accords with the nature of beings. Śākyamuni Tathāgata, on Mount Lankā, Prophesied to the multitudes that in south India The mahasattva Nāgārjuna would appear in this world To crush the views of being and non-being; Proclaiming the unexcelled Mahāyāna teaching, He would attain the stage of joy and be born in the land of happiness. Nāgārjuna clarifies the hardship on the overland path of difficult practice, And leads us to entrust to the pleasure on the waterway of easy practice. He teaches that the moment one thinks on Amida’s Primal Vow, One is naturally brought to enter the sage of the definitely settled; Solely saying the Tathāgata’s Name constantly, One should respond with gratitude to the universal Vow of great compassion. Bodhisattva Vasubandhu, composing a treatise, declares That he takes refuge in the Tathagata of unhindered light, And that relying on the sutras, he will reveal the true and real virtues, And make widely known the great Vow by which we leap crosswise beyond birth-and-death. He discloses the mind that is single so that all beings be saved By Amida’s directing of virtue through the power of the Primal Vow. When a person turns and enters the great treasure-ocean of virtue, Necessarily he joins Amida’s assembly; And when he reaches hat lotus-held world, He immediately realizes the body of suchness or dharma-nature. Then sporting in the forests of blind passions, he manifests transcendent powers; Entering the garden of birth-and-death, he assumes various forms to guide others. Turning toward the dwelling of Master T’an-laun, the Emperor of Liang Always paid homage to him as a bodhisattva. Bodhiruci, master of the Tripitaka, gave T’an-laun the Pure Land teachings, And T’an-laun, burning his Taoist scriptures, took refuge in the land of bliss. In his commentary on the treatise of Bodhisattva Vasubandhu, He shows that the cause and attainment of birth in the fulfilled land lie in the Vow. Our going and returning, directed to us by Amida, come about through Other Power; The truly decisive cause is shinjin. When a foolish being of delusion and defilement awakens to shinjin, He realizes that birth-and-death is itself nirvāna; Without fail he reaches the land of immeasurable light And universally guides sentient beings to enlightenment. Tao-ch’o determined how difficult it is to fulfill the Path of Sages, And reveals that only passage through the Pure Land gate is possible for us. He criticizes self-power endeavor in the myriad good practices, And encourages us solely to say the fulfilled Name embodying true virtue. With kind concern he teaches the three characteristics of entrusting and non entrusting, Compassionately guiding all identically, whether they live when the dharma survives as but form, when in its last stage, or when it has become extinct. Though a person has committed evil all his life, when he encounters the Primal Vow, He will reach the world of peace and realize the perfect fruit of enlightenment. Shan-tao alone in his time clarified the Buddha’s true intent; Sorrowing at the plight of meditative and non-meditative practicers and people of grave evil, He reveals that Amida’s Light and Name are the causes of birth. When the practicer enters the great ocean of wisdom, the Primal Vow, He receives the diamond-like mind And accords with the one thought-moment of joy; whereupon, Equally with Vaidehī, he acquires the threefold wisdom And is immediately brought to attain the eternal bliss of dharma-nature. Genshin, having broadly elucidated the teaching of Śākyamuni’s lifetime, Wholeheartedly took refuge in the land of peace and urges all to do so; Ascertaining that minds devoted to single practice are profound, to sundry practice, shallow, He sets forth truly the difference between the fulfilled land and the transformed land. The person burdened with extreme evil should simply say the Name: Although I too am within Amida’s grasp, Passions obstruct my eyes and I cannot see him; Nevertheless, great compassion is untiring and illumines me always. Master Genkū, well-versed in the Buddha’s teaching, Turned compassionately to foolish people, both good and evil; Establishing in this remote land the teaching and realization that are the true essence of the Pure Land way, He transmits the selected Primal Vow to us of the defiled world: Return to this house of transmigration, of birth-and-death, Is decidedly caused by doubt. Swift entrance into the city of tranquility, the uncreated, Is necessarily brought about by shinjin. The mahasattvas and masters who spread the sutras Save the countless beings of utter defilement and evil. With the same mind, all people of the present, whether monk or lay, Should rely wholly on the teachings of these venerable masters. Sutras: Juseige | Junirai | Sanbutsuge | Shoshinge Copyright © 2006 by Nishi Hongwanji L.A.
John Crace inherits the mantle of the Great Sage
-In this episode: Darrah can barely think as she anticipates finding The Dago's wife in bed. She didn't know what to expect as she broke in there, but it definitely was not for classic Chinese literature to come to life in the living room.
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